Eight sermons publikely preached in the Vniversity of Oxford the second at St Peters in the East, the rest at St. Maries Church. Begunne in the yeare 1595. Decemb. XIIII. Now first published by Sebastian Benefield ...
THREE SERMONS ON LVKE CHAP. 9. VERS. 23. And he said vnto all, if any man will come after me, let him deny himselfe and take vp his crosse dayly, and follow me.
THREE SERMONS ON LUKE CHAP. 9. VERS. 23. And he said unto all, if any man will come After me, let him deny himself and take up his cross daily, and follow me.
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THE righteous branch raised vnto David by the Lord God of Israel, of whō it was foretold, that he should come, like a purging fire, and like fullers sope,
THE righteous branch raised unto David by the Lord God of Israel, of whom it was foretold, that he should come, like a purging fire, and like Fullers soap,
as also to fift Iudah & Ierusalem, yea, all that would be his, that their sacrifices and workes might bee as purified gold, acceptable to the Lord as in old time;
as also to fift Iudah & Ierusalem, yea, all that would be his, that their Sacrifices and works might be as purified gold, acceptable to the Lord as in old time;
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Some thought of him as of Iohn Baptist: of others he was taken for Elias; and there wanted not such as said, he was Ieremy or one of the old Prophets risen againe:
some Thought of him as of John Baptist: of Others he was taken for Elias; and there wanted not such as said, he was Ieremy or one of the old prophets risen again:
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and so were ignorantly by a common error of their time deceived, looking for an earthly kingdom in him whose scepter is a scepter of righteousnesse, he taught them in a few words, what estate & condition, both of his kingdome and priesthood, should be looked for,
and so were ignorantly by a Common error of their time deceived, looking for an earthly Kingdom in him whose sceptre is a sceptre of righteousness, he taught them in a few words, what estate & condition, both of his Kingdom and priesthood, should be looked for,
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even that al our salvation must wholy depend vpon the merit of his death, and vertue of his resurrection: and so much he signified vnto them, in the former verse, the 22. vers.
even that all our salvation must wholly depend upon the merit of his death, and virtue of his resurrection: and so much he signified unto them, in the former verse, the 22. vers.
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Having thus instructed them, he delivereth a new doctrine, in these words of my text, whereby all are taught, what must be done by them, who are willing to be partakers of that salvation, which he for his followers hath deserved.
Having thus instructed them, he Delivereth a new Doctrine, in these words of my text, whereby all Are taught, what must be done by them, who Are willing to be partakers of that salvation, which he for his followers hath deserved.
Which place is so much the more worthy our memory and due consideration, because small fruit may redound vnto vs, from all, that is delivered concerning Christ & the whole worke of our redēption, except we throughly vnderstand the meanes, by which we may be made his disciples. For to them onely belong al the promises of his kingdome, and the inheritance thereof.
Which place is so much the more worthy our memory and due consideration, Because small fruit may redound unto us, from all, that is Delivered Concerning christ & the Whole work of our redemption, except we thoroughly understand the means, by which we may be made his Disciples. For to them only belong all the promises of his Kingdom, and the inheritance thereof.
Our Saviour therefore being vnwilling that any thing should be hidden from vs, which might direct vs in the pathway to our salvation, hath said vnto all, if any man will come after me, let him deny himselfe,
Our Saviour Therefore being unwilling that any thing should be hidden from us, which might Direct us in the pathway to our salvation, hath said unto all, if any man will come After me, let him deny himself,
& by S. Marke, ch. 8. ver. 32. where we read how that Peter offended at the former words of Christ, wherein he mentioned his owne death, began to advise him to the contrary,
& by S. Mark, changed. 8. ver. 32. where we read how that Peter offended At the former words of christ, wherein he mentioned his own death, began to Advice him to the contrary,
And because he knew, that this was a common fault to all his disciples, & therefore much more common to the people, who were all earnestly bent to the heaping vp of worldly wealth, vnwilling to endure tribulations and afflictions, hee thought it now high time to instruct them vnto patience,
And Because he knew, that this was a Common fault to all his Disciples, & Therefore much more Common to the people, who were all earnestly bent to the heaping up of worldly wealth, unwilling to endure tribulations and afflictions, he Thought it now high time to instruct them unto patience,
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Which words containing a perfect doctrine, or an exact rule sufficient for the teaching or guiding of the followers of Christ, do yeeld vnto our consideration three things.
Which words containing a perfect Doctrine, or an exact Rule sufficient for the teaching or guiding of the followers of christ, do yield unto our consideration three things.
And said vnto all ] here is the vniversality of this doctrine, delivered by our Saviour, not onely to his disciples and their successors in the ministery of the church;
And said unto all ] Here is the universality of this Doctrine, Delivered by our Saviour, not only to his Disciples and their Successors in the Ministry of the Church;
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it is even prepared for the King, it is made deepe & large, the burning thereof is fire and much wood, the branch of the Lord take a river of brimstone doth kindle it, Esai. 30.33. God hath st••• vp all in vnbeliefe, that he might haue mercy •n all, Rom. 11.32.
it is even prepared for the King, it is made deep & large, the burning thereof is fire and much wood, the branch of the Lord take a river of brimstone does kindle it, Isaiah. 30.33. God hath st••• up all in unbelief, that he might have mercy •n all, Rom. 11.32.
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and whom he will, he hardeneth, Rom. 9.18. God would haue no man to perish, but would that al should come to repentance, 2. Pet. 3.9. yet he will haue some man perish, & denieth some to come to repentance.
and whom he will, he Hardeneth, Rom. 9.18. God would have no man to perish, but would that all should come to Repentance, 2. Pet. 3.9. yet he will have Some man perish, & Denieth Some to come to Repentance.
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For he hated Esau, & made his mountaines wast, and his heritage a wildernesse for dragons, Malach. 1.3. What shal we say then? that there is mutability in the highest? God forbid.
For he hated Esau, & made his Mountains wast, and his heritage a Wilderness for dragons, Malachi 1.3. What shall we say then? that there is mutability in the highest? God forbid.
All are chosen and predestinate to liue with Christ, but then by all wee must vnderstand (as the learned haue well noted) Omnia genera singulorum, non singula generum, all sorts of particulars, not each particular of all sorts.
All Are chosen and predestinate to live with christ, but then by all we must understand (as the learned have well noted) Omnia genera singulorum, non singula generum, all sorts of particulars, not each particular of all sorts.
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It was said vnto the Pharises, Luk. 11.42. yee tithe all hearbs. Is it credible, that they tithed all the hearbs, which the earth yeelded? vnderstand rather, that they •••ed all such hearbs as they had.
It was said unto the Pharisees, Luk. 11.42. ye tithe all herbs. Is it credible, that they tithed all the herbs, which the earth yielded? understand rather, that they •••ed all such herbs as they had.
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St Paul saith, giue none offence, even as I please all men in all things, 1. Cor. 10.33. yet who knoweth not, how far he was from pleasing the silver smyth Demetrius, & others of the Iews which persecuted him.
Saint Paul Says, give none offence, even as I please all men in all things, 1. Cor. 10.33. yet who Knoweth not, how Far he was from pleasing the silver smyth Demetrius, & Others of the Iews which persecuted him.
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It is a rule of St Augustines, and a rule full of truth, that all may be vsed for many, and many for all, though sometimes all cannot be many, nor many, all. His discourse is to be read in his 6. booke against Iulian the Pelagian and 12. Chap. Possunt esse aliqua omnia, qua non sunt multa, faith he, &c. Of somethings we may say, they are all, when we cannot say they are many; as we say all the Evangelists,
It is a Rule of Saint Augustine's, and a Rule full of truth, that all may be used for many, and many for all, though sometime all cannot be many, nor many, all. His discourse is to be read in his 6. book against Iulian the Pelagian and 12. Chap. Possunt esse Any omnia, qua non sunt Multa, faith he, etc. Of somethings we may say, they Are all, when we cannot say they Are many; as we say all the Evangelists,
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expoūded by himselfe saying, I haue made thee a father of many nations, sufficiently declareth the indifferent vse of all and many. By one man sinne entred into the world,
expounded by himself saying, I have made thee a father of many Nations, sufficiently Declareth the indifferent use of all and many. By one man sin entered into the world,
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& so by one mans disobedience all must be condemned, not as if all of necessitie must be condemned, but because all that must bee condemned, must be condemned in that one mans disobedience:
& so by one men disobedience all must be condemned, not as if all of necessity must be condemned, but Because all that must be condemned, must be condemned in that one men disobedience:
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and all men shalbe iustified by Christ his iustice, not as if all necessarily must be iustified, but because all that shall be iustified, shall be iustified by Christs iustice. The holy Ghost then vseth this word, all, to giue vs to vnderstand, that none may bee blessed but in Abrahams seed;
and all men shall justified by christ his Justice, not as if all necessarily must be justified, but Because all that shall be justified, shall be justified by Christ Justice. The holy Ghost then uses this word, all, to give us to understand, that none may be blessed but in Abrahams seed;
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If there be one way into a house by one only dore, we properly say, that all men goe into that house by that dore, not because all men goe into that house,
If there be one Way into a house by one only door, we properly say, that all men go into that house by that door, not Because all men go into that house,
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& not his, but hee would kill him for it, Gen. 4.8. Esau hated Iacob because of the blessing wherewith his father blessed him, and thought in his mind to slay him for it, Gen. 27.41. The kingdome of darknes was ever against the kingdome of light.
& not his, but he would kill him for it, Gen. 4.8. Esau hated Iacob Because of the blessing wherewith his father blessed him, and Thought in his mind to slay him for it, Gen. 27.41. The Kingdom of darkness was ever against the Kingdom of Light.
And now, though the truth it selfe teacheth vs, that these generall propositions before alleaged, cannot be spoken of, all, simply, but with a restriction;
And now, though the truth it self Teaches us, that these general propositions before alleged, cannot be spoken of, all, simply, but with a restriction;
yet they who haue giuen their names to the womā that sitteth vpon the skar••• coloured beast, hauing beene often drunken with the blood of the Saints and Martyrs of Iesus, do band themselues against the Lords annointed,
yet they who have given their names to the woman that Sitteth upon the skar••• coloured beast, having been often drunken with the blood of the Saints and Martyrs of Iesus, do band themselves against the lords anointed,
There is an vniversall election by which Almighty God, without any restraint or exception of persons, hath purposed by Christ to redeeme and reconcile vnto himselfe, all mankind, the whole nature of man decayed in Adam;
There is an universal election by which Almighty God, without any restraint or exception of Persons, hath purposed by christ to Redeem and reconcile unto himself, all mankind, the Whole nature of man decayed in Adam;
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They say, there is an vniuersal election, the truth saith, few are chosen, Mat. 20.16. They say that al mankind, yea every privat man is redeemed & recōciled to God by Christ;
They say, there is an universal election, the truth Says, few Are chosen, Mathew 20.16. They say that all mankind, yea every private man is redeemed & reconciled to God by christ;
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& purge vs to be a peculiar people vnto himselfe, Tit. 2.14. They say, that Christ gaue himselfe as well for them, whom we call reprobate, as for the elect. The truth saith, I lay down my life for my sheepe, Ioh. 10.15. They hereto reply, that all men are Christs sheepe;
& purge us to be a peculiar people unto himself, Tit. 2.14. They say, that christ gave himself as well for them, whom we call Reprobate, as for the elect. The truth Says, I lay down my life for my sheep, John 10.15. They hereto reply, that all men Are Christ sheep;
and they shall never perish, neither shall any plucke them out of mine hand, Ioh. 10.27, & 28. They adde further that all men shall be taught of God, Esai, 54.13. and therefore that all men may be saued;
and they shall never perish, neither shall any pluck them out of mine hand, John 10.27, & 28. They add further that all men shall be taught of God, Isaiah, 54.13. and Therefore that all men may be saved;
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else, if all men may not be saved, to what end shall all be taught of God? I answer them, with that, which St Austine hath in his booke, de praedestinatione sanctorum, cap.
Else, if all men may not be saved, to what end shall all be taught of God? I answer them, with that, which Saint Augustine hath in his book, de praedestinatione sanctorum, cap.
8. If, saith he, in a citie there bee but one schoolmaster, we may well say of him, this man teacheth all in the citie, not because all men in the citie are taught,
8. If, Says he, in a City there be but one Schoolmaster, we may well say of him, this man Teaches all in the City, not Because all men in the City Are taught,
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Only I may warne them that shall so plead against God, in whose handes they are as pots in the hands of the potter, that they take heed least themselues be among thē, whom the same God, with his scepter of yron shall crush and breake in peeces like potters vessels.
Only I may warn them that shall so plead against God, in whose hands they Are as pots in the hands of the potter, that they take heed lest themselves be among them, whom the same God, with his sceptre of iron shall crush and break in Pieces like potters vessels.
Such is the condition for which this doctrine is delivered, that thereby every one, that will be Christs Disciple, is assigned to the necessary observance thereof.
Such is the condition for which this Doctrine is Delivered, that thereby every one, that will be Christ Disciple, is assigned to the necessary observance thereof.
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Gehazi offends his master Elisha, because he takes mony and rayment of Naaman the Syrian; but how shall Gehazi be rewarded for it? The leprosie of Naaman shall cleaue vnto him,
Gehazi offends his master Elisha, Because he Takes money and raiment of Naaman the Syrian; but how shall Gehazi be rewarded for it? The leprosy of Naaman shall cleave unto him,
& to his seed for ever, & himselfe shalbe a leaper as white as snow, 2. King. 5.27. The king of Egypts chiefe baker must not offend his master, without losse of his head, Gen. 40.22.
& to his seed for ever, & himself shall a leaper as white as snow, 2. King. 5.27. The King of Egypts chief baker must not offend his master, without loss of his head, Gen. 40.22.
If we be Christs servants why do we not, or why grieue wee to do, that which he enioineth vs? If he be our master, where is his feare? Surely he is not a king in vaine;
If we be Christ Servants why do we not, or why grieve we to do, that which he enjoineth us? If he be our master, where is his Fear? Surely he is not a King in vain;
he would come downe vnto vs, and would dwell in vs. Why do we offend him? Whosoever shal offend one of these little ones, which beleeue in me, saith Christ, it were better for him, that a milstone were hanged about his necke,
he would come down unto us, and would dwell in us Why do we offend him? Whosoever shall offend one of these little ones, which believe in me, Says christ, it were better for him, that a millstone were hanged about his neck,
What! shall the offenders of the little ones that beleeue in Christ bee so hardly entreated? and shall we, that offend Christ himselfe, looke to escape blamelesse?
What! shall the offenders of the little ones that believe in christ be so hardly entreated? and shall we, that offend christ himself, look to escape blameless?
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For him, the Sunne abode in Gibeon, and the Moone stood still in the vally of Aialon, and there rained haylstones from heaven to take part, in the discomfiting of the fiue kings of the Amorites, Iosh. 10.5.
For him, the Sun Abided in Gibeon, and the Moon stood still in the valley of Aijalon, and there reigned hailstones from heaven to take part, in the discomfiting of the fiue Kings of the amorites, Joshua 10.5.
For him, the Lyons spoiled the Idolaters, their wiues, and their children, and brake all their bones in peeces, Dan. 6, 24. For him, two Beares came out of the forrest,
For him, the Lyons spoiled the Idolaters, their wives, and their children, and brake all their bones in Pieces, Dan. 6, 24. For him, two Bears Come out of the forest,
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and every wicked one in his wickednesse, behold, he that treadeth the wine presse of the fiercenesse and wrath of Almightie God, shall come quickly, cloathed with a garment dipt in blood, his eyes shall be as a flame of fire, out of his mouth shall come a sharp sword, his reward shal be with him to thrust every one of them into the ever burning pit.
and every wicked one in his wickedness, behold, he that treadeth the wine press of the fierceness and wrath of Almighty God, shall come quickly, clothed with a garment dipped in blood, his eyes shall be as a flame of fire, out of his Mouth shall come a sharp sword, his reward shall be with him to thrust every one of them into the ever burning pit.
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Manasseh did evill in the sight of the Lord, like the abominations of the heathen, and was therfore taken by the Captaines of the king of Assyria, put in fetters, bound in chaines,
Manasses did evil in the sighed of the Lord, like the abominations of the heathen, and was Therefore taken by the Captains of the King of Assyria, put in fetters, bound in chains,
If the thiefe, even thē, when he is on the crosse will pray to Christ to remember him, Christ will tell him, that he shall be that night with him in Paradise, Luk. 23.43.
If the thief, even them, when he is on the cross will pray to christ to Remember him, christ will tell him, that he shall be that night with him in Paradise, Luk. 23.43.
let vs not provoke him to stretch over vs the line of Samaria, and the plummet of the house of Ahab, left so hee wipe vs, as a man wipeth a dish, who wipeth it,
let us not provoke him to stretch over us the line of Samaria, and the plummet of the house of Ahab, left so he wipe us, as a man wipeth a dish, who wipeth it,
and then our crimson sinnes shall be white as snowe, and our skarlet sins shall be as wooll; for God hath spoken it, Esa. 1.18. Is there any soule among vs, that hath oft times fallen, and most infinitely offended his maker? with such a soule God communeth in the 3. of Ierem. 1. in this sort:
and then our crimson Sins shall be white as snow, and our scarlet Sins shall be as wool; for God hath spoken it, Isaiah 1.18. Is there any soul among us, that hath oft times fallen, and most infinitely offended his maker? with such a soul God communeth in the 3. of Jeremiah 1. in this sort:
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They say, that if a woman depart frō her husband, and do ioine her selfe to another man, she may not return to her first husband againe, for that she is polluted and defiled; & yet whereas thou hast departed from me,
They say, that if a woman depart from her husband, and do join her self to Another man, she may not return to her First husband again, for that she is polluted and defiled; & yet whereas thou hast departed from me,
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The Ninevites could no sooner in detestation of their former liues, proclaime a fast, put on sackcloath, and turne frō their wicked waies, but God repented him of the evill, which he had said, that he would doe vnto them, & he did it not.
The Ninevites could not sooner in detestation of their former lives, proclaim a fast, put on Sackcloth, and turn from their wicked ways, but God repented him of the evil, which he had said, that he would do unto them, & he did it not.
Gods sentence is given, against all Idolaters, adulterers, wantons, and the like, they shal not inherite the kingdome of God, 1. Cor. 6.10. yet let not such despaire of Gods mercy, & so be hardned to persist in living wickedly;
God's sentence is given, against all Idolaters, Adulterers, wantons, and the like, they shall not inherit the Kingdom of God, 1. Cor. 6.10. yet let not such despair of God's mercy, & so be hardened to persist in living wickedly;
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if they haue delighted in lewd and evill company, they may hereafter acquaint themselues with good. This only is necessary that they beginne their conversion out of hand, that they repent vnfeignedly, & throughly reforme themselues.
if they have delighted in lewd and evil company, they may hereafter acquaint themselves with good. This only is necessary that they begin their conversion out of hand, that they Repent unfeignedly, & thoroughly reform themselves.
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and now at last begin to deny our selues and to take vp our crosses dayly and to follow Christ; and this is the doctrine which I noted in the third place.
and now At last begin to deny our selves and to take up our Crosses daily and to follow christ; and this is the Doctrine which I noted in the third place.
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Diosc. li. 4. ca. 77. Describing the nature of the rose-laurel, saith that the flower thereof is a very strong poison to al cattle and foure footed beasts,
Disc li. 4. circa 77. Describing the nature of the rose-laurel, Says that the flower thereof is a very strong poison to all cattle and foure footed beasts,
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What is man that he should be cleane? and he that is borne of a woman that he should be iust? Iob. 15.14. we are borne in iniquity, and our mothers haue conceived vs in sinne;
What is man that he should be clean? and he that is born of a woman that he should be just? Job 15.14. we Are born in iniquity, and our mother's have conceived us in sin;
We then being cōmanded to deny our selues, are commanded nothing else, then that, which is signified by the mysterie of regeneration, Iohn. 3, 3. & by the mortifying of our earthly members, Colos. 3.5. In the first place Christ telleth vs:
We then being commanded to deny our selves, Are commanded nothing Else, then that, which is signified by the mystery of regeneration, John. 3, 3. & by the mortifying of our earthly members, Colos 3.5. In the First place christ Telleth us:
Paule denied himselfe when he accounted all things losse, & iudged them to be filthe for Christs sake, Phil. 3. • Wilt thou know what it is to deny thy selfe, saith S. Chrys. hom. 56. in 16. Matt? Then consider what it is to deny another man.
Paul denied himself when he accounted all things loss, & judged them to be filth for Christ sake, Philip 3. • Wilt thou know what it is to deny thy self, Says S. Chrys. hom. 56. in 16. Matt? Then Consider what it is to deny Another man.
draw me, & we wil follow thee, Cant. 1.3. So did the Apostles: Lord encrease our faith, Luk. 17.5. 2 We must vse a dayly & a serious meditation of our professions and vocations.
draw me, & we will follow thee, Cant 1.3. So did the Apostles: Lord increase our faith, Luk. 17.5. 2 We must use a daily & a serious meditation of our professions and vocations.
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and that as by the way, nothing mindfull of our accompt which we are to render vnto God, who is ready to require at our handes, the bloud of all such as shall perish by our negligence.
and that as by the Way, nothing mindful of our account which we Are to render unto God, who is ready to require At our hands, the blood of all such as shall perish by our negligence.
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and spare the people committed to his charge, 2. Sam. 24.17. the like affection was in Moses, when he praied that his name might be rased out of the book, wherin God had written him, rather then the sinnes of the people vnder his governement should not be for forgiven, Exod. 32.32. Such was the zeale of S. Paule, when he wished with his owne damnation, to redeeme the reiection of the Iews, Rom. 9.3. Such should be the affection, loue, and zeale of all the ministers of Gods word.
and spare the people committed to his charge, 2. Sam. 24.17. the like affection was in Moses, when he prayed that his name might be rased out of the book, wherein God had written him, rather then the Sins of the people under his government should not be for forgiven, Exod 32.32. Such was the zeal of S. Paul, when he wished with his own damnation, to Redeem the rejection of the Iews, Rom. 9.3. Such should be the affection, love, and zeal of all the Ministers of God's word.
because in Labans iudgment they were like Gods, when indeed they were very stockes. Such may learne of Salomon, that as a bird is that wandreth from her nest,
Because in Labans judgement they were like God's, when indeed they were very stocks. Such may Learn of Solomon, that as a bird is that wanders from her nest,
so is a man that wandreth from his owne place, Prov. 27.8. 3 We must duely consider the estate of the things of this world, and conferre them with things celestiall and eternal:
so is a man that wanders from his own place, Curae 27.8. 3 We must duly Consider the estate of the things of this world, and confer them with things celestial and Eternal:
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The preacher considered all the works that were done vnder the sunne, and behold, all was vanity and vexation of the spirit, Eccle. 1.14. He made great works, he built houses, he planted vineyards, he had large possessions of beeues and sheepe;
The preacher considered all the works that were done under the sun, and behold, all was vanity and vexation of the Spirit, Eccle. 1.14. He made great works, he built houses, he planted vineyards, he had large possessions of beeves and sheep;
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he withdrew not his heart from any ioy, he was great, and encreased aboue all that were before him in Ierusalem; yet when he looked on all his workes that his hands had wrought,
he withdrew not his heart from any joy, he was great, and increased above all that were before him in Ierusalem; yet when he looked on all his works that his hands had wrought,
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yea, he desired to be dissolved and to bee with Christ, Phil. 1.23. He saw a law in his members, rebelling against the law of his minde, leading him captiue vnto the law of sin, which was in his members, which made him to cry out, O wretched man that I am, who shall deliver me from the body of this death? Rom. 7.24.
yea, he desired to be dissolved and to be with christ, Philip 1.23. He saw a law in his members, rebelling against the law of his mind, leading him captive unto the law of since, which was in his members, which made him to cry out, Oh wretched man that I am, who shall deliver me from the body of this death? Rom. 7.24.
they may beleeue, that whosoever will saue his life shall loose it, and whosoever shal loose his life for Christs sake, the same shall saue it, for he that is all truth hath said it, Luk. 9.24.
they may believe, that whosoever will save his life shall lose it, and whosoever shall lose his life for Christ sake, the same shall save it, for he that is all truth hath said it, Luk. 9.24.
4 The careful breeding of a man from his childhood, shal bee much available to the denying of himselfe. To doe or to suffer, whatsoever, contrary to the sence of the flesh, shall bee very easie to him, that hath beene taught,
4 The careful breeding of a man from his childhood, shall be much available to the denying of himself. To do or to suffer, whatsoever, contrary to the sense of the Flesh, shall be very easy to him, that hath been taught,
It is good for a man, that he beare the yoke in his youth, saith the Prophet, Lament. 3.27. for so when afflictions grow greater, his patience also by experience shall be stronger.
It is good for a man, that he bear the yoke in his youth, Says the Prophet, Lament. 3.27. for so when afflictions grow greater, his patience also by experience shall be Stronger.
Here all governours to whom the oversight of the younger sort is committed, may remember themselues of their duties, Plin. lib. 7. cap. 2. reporteth of a nation in India called Pandora: that the inhabitants thereof haue hoare hayres when they are young,
Here all Governors to whom the oversight of the younger sort is committed, may Remember themselves of their duties, Pliny lib. 7. cap. 2. Reporteth of a Nation in India called Pandora: that the inhabitants thereof have hoar hairs when they Are young,
For the better wiping away of this blot, it were to be wished, that all they, who are any way in place to governe, (remembring, that a child set at liberty maketh his mother ashamed,
For the better wiping away of this blot, it were to be wished, that all they, who Are any Way in place to govern, (remembering, that a child Set At liberty makes his mother ashamed,
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As the Philistines shut vp the calues at home, whilst the two milch-kine caried the arke of the Lord to Bethshemesh, because the crying of the calues should be no stay to the kine;
As the philistines shut up the calves At home, while the two milk-cows carried the Ark of the Lord to Bethshemesh, Because the crying of the calves should be no stay to the kine;
even so let vs, that liue here on earth as pilgrims, travailing towards our owne home, shut vp as it were, al things wherein we haue delighted, let vs deny our selues, let vs not giue eare to the cryings of our Fathers & Mothers,
even so let us, that live Here on earth as pilgrim's, travailing towards our own home, shut up as it were, all things wherein we have delighted, let us deny our selves, let us not give ear to the cryings of our Father's & Mother's,
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THat flying booke, which the sonne of Berechiah saw in a vision, bearing in length 20. cubits, and in breadth 10. cōtained that curse, which then was gone forth over,
THat flying book, which the son of Berechiah saw in a vision, bearing in length 20. cubits, and in breadth 10. contained that curse, which then was gone forth over,
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then in part I declared the meanes, by which we might be so qualified, that the curse of this flying booke, might no way take hold of vs, or any our houses.
then in part I declared the means, by which we might be so qualified, that the curse of this flying book, might no Way take hold of us, or any our houses.
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then to be cast into olde, deepe, and large Tophet, whose burning is fire and much wood, kindled with the breath of the Lord, as with a river of brimstone. And then last of all, I spake of the third praecept, wherein you heard that the whole nature of man was reiected and disallowed, together with all the powers and desires thereof,
then to be cast into old, deep, and large Tophet, whose burning is fire and much wood, kindled with the breath of the Lord, as with a river of brimstone. And then last of all, I spoke of the third precept, wherein you herd that the Whole nature of man was rejected and disallowed, together with all the Powers and Desires thereof,
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& to consecrate our selues wholly to him, through the obedience of faith, and that for the better performance hereof, wee ought, First, to pray for Gods assistance.
& to consecrate our selves wholly to him, through the Obedience of faith, and that for the better performance hereof, we ought, First, to pray for God's assistance.
So farre I then proceeded as God gaue vtterance, leaving the 2. precept with the 3. vnspoken of according to which if wee will frame our liues, wee shall find that they are most forcible meanes to make the curse of the flying booke of no force against vs. The 2. precept therefore is, that wee must take vp our crosses dayly;
So Far I then proceeded as God gave utterance, leaving the 2. precept with the 3. unspoken of according to which if we will frame our lives, we shall find that they Are most forcible means to make the curse of the flying book of no force against us The 2. precept Therefore is, that we must take up our Crosses daily;
Man that is borne of a woman is of short continuance, and ful of troubles, Iob. 14.1. troubles by land, and troubles by sea, troubles by day, and troubles by night;
Man that is born of a woman is of short Continuance, and full of Troubles, Job 14.1. Troubles by land, and Troubles by sea, Troubles by day, and Troubles by night;
we are consumed because of them, Ezech. 33.10. That which is vnsavorie shall it be eaten without salt? or is there any tast in the white of an egg, saith Iob. 6.6. What delight then can we take in our liues, whose griefes and miseries, were they wel weighed and laid thgether in the ballance, would be heavier then the sands of the sea:
we Are consumed Because of them, Ezekiel 33.10. That which is unsavoury shall it be eaten without salt? or is there any taste in the white of an egg, Says Job 6.6. What delight then can we take in our lives, whose griefs and misery's, were they well weighed and laid thgether in the balance, would be Heavier then the sands of the sea:
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For either they are such as are cōmon to all men in generall, whether vessels of honour or of dishonor or else they are such as are proper only to the vessels of honor.
For either they Are such as Are Common to all men in general, whither vessels of honour or of dishonour or Else they Are such as Are proper only to the vessels of honour.
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in the sweat of thy face shalt thou eate bread, till thou returne to the earth againe, Gen. 3.17, 18, 19. Here you see a cōmon crosse: labour for every man, of what estate soever he be:
in the sweat of thy face shalt thou eat bred, till thou return to the earth again, Gen. 3.17, 18, 19. Here you see a Common cross: labour for every man, of what estate soever he be:
whē he should haue sowne to him selfe in righteousnesse, that he might haue reaped after the measure of mercy, hath plowed wickednesse, and reaped iniquitie, Hos. 10.12. to all which the patient man respecteth, saying:
when he should have sown to him self in righteousness, that he might have reaped After the measure of mercy, hath plowed wickedness, and reaped iniquity, Hos. 10.12. to all which the patient man respecteth, saying:
Now, because the world lying wholly in wickednesse, vnable to receaue the spirit of truth, hateth with all bitternesse all such, in whom the light of the truth sheweth it selfe;
Now, Because the world lying wholly in wickedness, unable to receive the Spirit of truth, hates with all bitterness all such, in whom the Light of the truth shows it self;
Such are the strange & diverse kinds of persecutions, in which the faithfull haue beene from time to time afflicted, with false accusations, with imprisonments, with losse of goods, with banishment, with dreadful deaths before vnheard of.
Such Are the strange & diverse Kinds of persecutions, in which the faithful have been from time to time afflicted, with false accusations, with imprisonments, with loss of goods, with banishment, with dreadful death's before unheard of.
and his golden Image, Dan. 3.20. All which, & like afflictions of the godly, of what sort soever they bee, are called here by Christ, crosses, to put vs in minde, of the communion, which is betweene vs and himselfe.
and his golden Image, Dan. 3.20. All which, & like afflictions of the godly, of what sort soever they be, Are called Here by christ, Crosses, to put us in mind, of the communion, which is between us and himself.
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Pharaohs daughter teacheth vs, when wee meete with a child cast of to the wide world, to take it vp, and nourish it, Exod. 2.6. The Samaritan shall condemne vs, if when we find our neighbour in the high way wounded, we take no compassion vpon him, Luk. 10.33. We are all members of one body;
Pharaohs daughter Teaches us, when we meet with a child cast of to the wide world, to take it up, and nourish it, Exod 2.6. The Samaritan shall condemn us, if when we find our neighbour in the high Way wounded, we take no compassion upon him, Luk. 10.33. We Are all members of one body;
Why should it bee otherwise in this our spiritual body? Can your hearts suffer you, seeing the poore in this time of dearth crying out vnto you at your dores,
Why should it be otherwise in this our spiritual body? Can your hearts suffer you, seeing the poor in this time of dearth crying out unto you At your doors,
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and in the streets for reliefe, to yeeld them no succour? Bee not loath to lend vnto the Lord, for hee will repay it, Prov. 19.17. Learne counsell of the wise man.
and in the streets for relief, to yield them no succour? Bee not loath to lend unto the Lord, for he will repay it, Curae 19.17. Learn counsel of the wise man.
He telleth you, that whosoever giueth vnto the poore shall never lacke, but hee that hideth his face from the poore, shall haue many curses, Proverb. 28.27.
He Telleth you, that whosoever gives unto the poor shall never lack, but he that Hideth his face from the poor, shall have many curses, Proverb. 28.27.
as are to be pitied, but signifieth vnto vs, that the crosse, which wee are to take vp, is such a crosse, as God in his good pleasure shall lay vpon vs,
as Are to be pitied, but signifies unto us, that the cross, which we Are to take up, is such a cross, as God in his good pleasure shall lay upon us,
& thereby is made our owne. Shall there bee any evill in the citie, & the Lord hath not done it? saith Amos. 3.6. Howsoever wee are fed with the bread of affliction, wee must still acknowledge God 〈 ◊ 〉 be the author thereof, our sinnes mouing him thereto.
& thereby is made our own. Shall there be any evil in the City, & the Lord hath not done it? Says Amos. 3.6. Howsoever we Are fed with the bred of affliction, we must still acknowledge God 〈 ◊ 〉 be the author thereof, our Sins moving him thereto.
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and that man of him, which dieth in the fields, shall the foules of the aire eate, 1. King. 16.4. IEHORAM walked in the way of the king of ISRAEL, as the house of Ahab had done before him, ••e slew all his brethren with the sword.
and that man of him, which Dieth in the fields, shall the fowls of the air eat, 1. King. 16.4. JEHORAM walked in the Way of the King of ISRAEL, as the house of Ahab had done before him, ••e slew all his brothers with the sword.
for he smote his people, his children, his wiues, and all his substance, with a great plague, yea, he smote Iehorams owne bowels, with an incurable disease, so that in processe of time after the end of two yeares, they miserably gushed out, 2. Chron. 21.18. What is man that he should be cleane, or hee that is borne of a woman that he should be iust? Iob. 15.14. God hath found no stedfastnesse in his saints; yea the heauens are not cleane in his sight, how much more is man abominable and filthie, which drinketh iniquitie like water? he is altogether sinfull; sinfull in his conception; sinfull in his birth;
for he smote his people, his children, his wives, and all his substance, with a great plague, yea, he smote Iehorams own bowels, with an incurable disease, so that in process of time After the end of two Years, they miserably gushed out, 2. Chronicles 21.18. What is man that he should be clean, or he that is born of a woman that he should be just? Job 15.14. God hath found no steadfastness in his Saints; yea the heavens Are not clean in his sighed, how much more is man abominable and filthy, which Drinketh iniquity like water? he is altogether sinful; sinful in his conception; sinful in his birth;
in every deed, word, and thought, wholly sinfull. And can we so sinfull, by our sin provoking to wrath our good God, thinke to escape our due crosses? let vs beleeue St Paule; he telleth vs, that all that will liue godly in Christ Iesus, shall suffer persecution, 2. Tim. 3.12.
in every deed, word, and Thought, wholly sinful. And can we so sinful, by our sin provoking to wrath our good God, think to escape our due Crosses? let us believe Saint Paul; he Telleth us, that all that will live godly in christ Iesus, shall suffer persecution, 2. Tim. 3.12.
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Yet behold, she that hath beene so oft drunken with the blood of the saynts & martyrs of Iesus, teacheth her followers to vndertake new crosses, which are not laid vpon them by Gods finger.
Yet behold, she that hath been so oft drunken with the blood of the Saints & Martyrs of Iesus, Teaches her followers to undertake new Crosses, which Are not laid upon them by God's finger.
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Some must bring down thēselues with needles fastings, others must vowe pilgrimages full of dangers; many must make choyce to liue poore hermites in an hermitage;
some must bring down themselves with needles Fastings, Others must Voelli Pilgrimages full of dangers; many must make choice to live poor hermits in an hermitage;
such as keepe thēselues within the walls of their cloysters, must watch much, lodge hardly, even vpon the grownd; & often scourge themselues. All which they doe not with-out pretence;
such as keep themselves within the walls of their Cloisters, must watch much, lodge hardly, even upon the ground; & often scourge themselves. All which they do not without pretence;
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St. Austin in his 50 Epist. written to Bonifacius, speaketh of three kindes of deaths wherewith the Donatistes willingly desired to be killed, or rather killed themselues.
Saint Austin in his 50 Epistle written to Boniface, speaks of three Kinds of death's wherewith the Donatists willingly desired to be killed, or rather killed themselves.
and among her neighbours) instructed by the Anabaptists, ran away from her husband, and forsooke her seven little children, nothing pitying the youngest,
and among her neighbours) instructed by the Anabaptists, ran away from her husband, and forsook her seven little children, nothing pitying the youngest,
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although a sucking child, and when she was asked why so vnlike a mother, shee left her children, shee had that pretence which the rest of the Anabaptists haue, Every one must take vp his owne crosse Monks, Donatists, and Anabaptists, all account themselues blessed,
although a sucking child, and when she was asked why so unlike a mother, she left her children, she had that pretence which the rest of the Anabaptists have, Every one must take up his own cross Monks, Donatists, and Anabaptists, all account themselves blessed,
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Pliny saith, that the Elme florisheth if it be set by a vine, Lib. 16. cap. 17 & that Rue groweth best being planted vnder a fig-tree, Lib. 19. c. 8. and the Heliotropium, spreadeth her leaues at the presence of the Sunne, Lib. 22. cap. 21. All which will not bee of so good liking,
pliny Says, that the Elm flourisheth if it be Set by a vine, Lib. 16. cap. 17 & that Rue grows best being planted under a Fig tree, Lib. 19. c. 8. and the Heliotropium, spreadeth her leaves At the presence of the Sun, Lib. 22. cap. 21. All which will not be of so good liking,
The zeale of Phin•has, manifested in his killing Zimrie and Cozbi, was of force to turne away the anger of the Lord from the children of Israel, Numb. 25.11.
The zeal of Phin•has, manifested in his killing Zimrie and Cozbi, was of force to turn away the anger of the Lord from the children of Israel, Numb. 25.11.
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The zeale of Moses commanding the Levites to kill all them, which worshipped the golden Calfe did so please God, that he turned the curse of Iacob against Levi to a blessing, Deut. 33.8. &c.
The zeal of Moses commanding the Levites to kill all them, which worshipped the golden Calf did so please God, that he turned the curse of Iacob against Levi to a blessing, Deuteronomy 33.8. etc.
yet in the ende hee shall receaue a reproofe from Gods owne mouth; It is hard for thee, Saul to kicke against the pricke, Act. 9.5. I can easily perswade my selfe, that all such men, as these were, (of whose forwardnesse in taking vp their owne and voluntary crosses, you haue already heard) are very zealous in their sufferings; yet because their zeal is not accompanied with a good cause;
yet in the end he shall receive a reproof from God's own Mouth; It is hard for thee, Saul to kick against the prick, Act. 9.5. I can Easily persuade my self, that all such men, as these were, (of whose forwardness in taking up their own and voluntary Crosses, you have already herd) Are very zealous in their sufferings; yet Because their zeal is not accompanied with a good cause;
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Dost thou deserue to be called reprobate silver, because the LORD hath reiected thee? or art thou to bee compared to the raging sea, whose waters cannot rest, but must cast vp mire & dirt? Be thou never so wicked,
Dost thou deserve to be called Reprobate silver, Because the LORD hath rejected thee? or art thou to be compared to the raging sea, whose waters cannot rest, but must cast up mire & dirt? Be thou never so wicked,
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the second a repentant sinner, which was to be that night with Christ in Paradise: the other a theefe farre from repenting, who was to bee rewarded with damnation:
the second a repentant sinner, which was to be that night with christ in Paradise: the other a thief Far from repenting, who was to be rewarded with damnation:
Wouldst thou be coūted a Martyr at thy death? saith the same father in his 71. Ep. which is to Dulcitius, be thou then a good Christian in thy life assuring thy selfe, that it is not the punishment, but the cause that maketh the Martyr. Eor, saith he, Lib. 1. c. 17. contra ep. Parmeniani, if punishment, without due regard of the cause be sufficient to eternize a Martyr, then let Pagans bee Martyrs, as oft as they are lawfully punished for their superstitiō, which in their opinions, is holy religion: yea then let the devils bee Martyrs too,
Wouldst thou be counted a Martyr At thy death? Says the same father in his 71. Epistle which is to Dulcitius, be thou then a good Christian in thy life assuring thy self, that it is not the punishment, but the cause that makes the Martyr. Eor, Says he, Lib. 1. c. 17. contra Epistle. Parmenian, if punishment, without due regard of the cause be sufficient to eternise a Martyr, then let Pagans be Martyrs, as oft as they Are lawfully punished for their Superstition, which in their opinions, is holy Religion: yea then let the Devils be Martyrs too,
for they also in a sort suffer persecution at the hands of Christians; when their temples all the world over are overthrowne, their Idols broken, their sacrifices prohibited, & their worshippers punished.
for they also in a sort suffer persecution At the hands of Christians; when their Temples all the world over Are overthrown, their Idols broken, their Sacrifices prohibited, & their worshippers punished.
And therefore the Lord hath not said in generall, blessed are they which suffer persecutiō, but he hath restrained it, blessed are they which suffer persecution for righteousnesse sake, Mat. 5.10. It is the righteous cause then that maketh the persecution glorious;
And Therefore the Lord hath not said in general, blessed Are they which suffer persecution, but he hath restrained it, blessed Are they which suffer persecution for righteousness sake, Mathew 5.10. It is the righteous cause then that makes the persecution glorious;
yet with a caveat, that we be not the procurers of our owne persecutions, that we be not the causes of our own deaths. For if we are such, the goodnesse of our causes cannot excuse vs. Christ his counsell is;
yet with a caveat, that we be not the Procurers of our own persecutions, that we be not the Causes of our own death's. For if we Are such, the Goodness of our Causes cannot excuse us christ his counsel is;
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Thou canst not be ignorant, that it is sinne against God, to kill a man. Knowe this then, that if thou dost not fly in time of persecution, but dost offer thy selfe to be apprehended by the persecutors, thou killest thy selfe;
Thou Canst not be ignorant, that it is sin against God, to kill a man. Know this then, that if thou dost not fly in time of persecution, but dost offer thy self to be apprehended by the persecutors, thou Killest thy self;
but stood to it, and suffered death for vs all, telleth vs that the good shepheard giueth his life for his sheepe, Ioh. 10.11 but an hireling, and he which is not the shepheard,
but stood to it, and suffered death for us all, Telleth us that the good shepherd gives his life for his sheep, John 10.11 but an hireling, and he which is not the shepherd,
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If then the shepheard ought to put his life in ieopardy for his sheepe, and if all that fly be not shepheards, but hirelings, how is it that the shepheard may flie?
If then the shepherd ought to put his life in jeopardy for his sheep, and if all that fly be not shepherds, but hirelings, how is it that the shepherd may fly?
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St Austine in his 180. Epist. which is too Honoratus, is of opinion, that Christs flocke, purchased and gotten with his owne blood, may not bee forsaken,
Saint Augustine in his 180. Epistle which is too Honoratus, is of opinion, that Christ flock, purchased and got with his own blood, may not be forsaken,
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Wherevpon this is his resolution, that the Pastor, when, and where, there is none to supply his room, so that in flying, his sheepe may bee brought in danger of destruction, ought not to fly, but with a bold minde to abide,
Whereupon this is his resolution, that the Pastor, when, and where, there is none to supply his room, so that in flying, his sheep may be brought in danger of destruction, ought not to fly, but with a bold mind to abide,
When S. Paule fled from Damascus, let downe through the wall in a basket, Act. 9.25. the Church was not left void of the necessary ministery, but the thing which ought to bee done was accomplished by other faithfull brethren, which remained there;
When S. Paul fled from Damascus, let down through the wall in a basket, Act. 9.25. the Church was not left void of the necessary Ministry, but the thing which ought to be done was accomplished by other faithful brothers, which remained there;
let them fly at all times from city to city, when any of them specially and personally is sought of the persecutors, so that the Church be not left desolate of others, which are not so persecuted, that their fellow servants may haue their food;
let them fly At all times from City to City, when any of them specially and personally is sought of the persecutors, so that the Church be not left desolate of Others, which Are not so persecuted, that their fellow Servants may have their food;
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and if it shall happen, that the perill and persecution bee generall, pertinent to the whole number of Bishops, and the Clergie; then either let them all goe to places, where they may all be defended, that they may altogether liue;
and if it shall happen, that the peril and persecution be general, pertinent to the Whole number of Bishops, and the Clergy; then either let them all go to places, where they may all be defended, that they may altogether live;
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nomine lupi venientis super oves, aliquādo intelligitur diabolus, per tentationes fideles infestans: aliquando haereticus, per falsam doctrinam corrumpens; aliquando tyrannus, violentiâ armorum persequens, &c. The name of wolfe hath three significations for thereby is meant either the Divell, which molesteth the faithfull by often temptations:
nomine Lupi venientis super Owes, aliquādo intelligitur diabolus, per temptations fideles infestans: aliquando Heretic, per Fallen Doctrinam corrumpens; aliquando tyrannus, violentiâ armorum persequens, etc. The name of wolf hath three significations for thereby is meant either the devil, which molests the faithful by often temptations:
as the flying of Iacob from Esau, of Moses from Pharaoh, of David from Saule, of Elias from Iesabel, of Christ and his disciples from the Iewes, (I omit the rest) maketh this his resolution:
as the flying of Iacob from Esau, of Moses from Pharaoh, of David from Saule, of Elias from Jezebel, of christ and his Disciples from the Iewes, (I omit the rest) makes this his resolution:
Our Savior commanded vs to flie away, and to hide our selues, as oft as we shall be persecuted, and sought for to the death, Siquidem in aequilibrio est, & seipsum occidere,
Our Saviour commanded us to fly away, and to hide our selves, as oft as we shall be persecuted, and sought for to the death, Siquidem in Equilibrium est, & seipsum occidere,
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So then, if the Pastor can leaue his flocke sufficiently provided for, he may fly in time of persecution; but if there be none to supply his roome, he must stand to it:
So then, if the Pastor can leave his flock sufficiently provided for, he may fly in time of persecution; but if there be none to supply his room, he must stand to it:
as he must not be froward in taking vp needlesse crosses, which may not be called his owne; so he must not be backeward in bearing such crosses, as God in his good pleasure shall laie vpon him;
as he must not be froward in taking up needless Crosses, which may not be called his own; so he must not be backward in bearing such Crosses, as God in his good pleasure shall lay upon him;
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for they are his owne. Wherefore let vs now see of what behaviour we must be, in bearing our own crosses, which is my third note of the second precept.
for they Are his own. Wherefore let us now see of what behaviour we must be, in bearing our own Crosses, which is my third note of the second precept.
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How canst thou be excused before God, thanklesse Christiā? a LOVE is offered thee; not Labans daughter, but the sonne of God, even thy Saviour CHRIST IESVS;
How Canst thou be excused before God, thankless Christian? a LOVE is offered thee; not Labans daughter, but the son of God, even thy Saviour CHRIST JESUS;
Wouldst thou know in this thy froward course how to bee amended? Harken vnto thy loue; hee bids thee take vp thy crosse. When it shall please God to visite thee with any kind of affliction, thou must beare it willingly, thou must beare it patientlie.
Wouldst thou know in this thy froward course how to be amended? Harken unto thy love; he bids thee take up thy cross. When it shall please God to visit thee with any kind of affliction, thou must bear it willingly, thou must bear it patiently.
Here you see what behaviour is required of vs, in bearing our crosses; we must be willing, we must be patient. He coulde giue good counsaile that said;
Here you see what behaviour is required of us, in bearing our Crosses; we must be willing, we must be patient. He could give good counsel that said;
Refuse not the chastening of the LORD, nor be grieved with his correction, Prov. 3.11. His coūsaile there is not without reason, because the Lorde correcteth him, whom he loveth,
Refuse not the chastening of the LORD, nor be grieved with his correction, Curae 3.11. His counsel there is not without reason, Because the Lord Correcteth him, whom he loves,
even as the father doth the childe, in whom he delighteth. What! shall we receiue good at Gods hand, and not receiue evill? Iob. 2.10. Let vs arme our selues with patience;
even as the father does the child, in whom he delights. What! shall we receive good At God's hand, and not receive evil? Job 2.10. Let us arm our selves with patience;
our sinfull soules provoke him to wrath, in stead of thē he punisheth our bodies with diseases, our fields with barrennesse, our goods with fire, or otherwise.
our sinful Souls provoke him to wrath, in stead of them he Punisheth our bodies with diseases, our fields with Barrenness, our goods with fire, or otherwise.
Though for a time we dwell in darknesse and in the shadowe of death, bound in misery and yron, Psal. 107.10, yet at last comes the yeare of Iubilee, (wherein all the Lords prisoners, all prisoners of hope, so called because they may hope to bee set at liberty, Zach. 9.12, shal be set at liberty) and then shall we haue our liberty too.
Though for a time we dwell in darkness and in the shadow of death, bound in misery and iron, Psalm 107.10, yet At last comes the year of Jubilee, (wherein all the lords Prisoners, all Prisoners of hope, so called Because they may hope to be Set At liberty, Zach 9.12, shall be Set At liberty) and then shall we have our liberty too.
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and we shal liue in his sight, Hos. 6.2. Surely there is an end, and thine hope shall not be cut of, Prov. 23.18. Heavinesse may endure for a night, but ioy shall come in the morning, Psal. 30.5.
and we shall live in his sighed, Hos. 6.2. Surely there is an end, and thine hope shall not be Cut of, Curae 23.18. Heaviness may endure for a night, but joy shall come in the morning, Psalm 30.5.
& doth for vs. Rather then Eliah shall starue, the ravens shall feed him, 1. King. 17.6. Rather then Ionah shall be drowned, the fish shall saue him. Ion. 1.17. and if the glutton will not, the dogs shall pity Lazarus; Luk. 16.21.
& does for us Rather then Elijah shall starve, the Ravens shall feed him, 1. King. 17.6. Rather then Jonah shall be drowned, the Fish shall save him. Ion. 1.17. and if the glutton will not, the Dogs shall pity Lazarus; Luk. 16.21.
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In regard thereof P. Martyr vpon the 4. verse of the 5. chapter to the Romanes, likeneth vs to certaine spices whose sweet smels cannot be perceived, except they be bruised;
In regard thereof P. Martyr upon the 4. verse of the 5. chapter to the Romans, likeneth us to certain spices whose sweet smells cannot be perceived, except they be Bruised;
If that which hath already beene spoken, bee not of force to work in vs willingnes, & patience, at such times as crosses are vpon vs, let vs enter into a due consideration of Gods providence, without which no afflictions can come neere vs. And what are we, that may dare to say,
If that which hath already been spoken, be not of force to work in us willingness, & patience, At such times as Crosses Are upon us, let us enter into a due consideration of God's providence, without which no afflictions can come near us And what Are we, that may Dare to say,
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The scripture teacheth vs that all things, howsoever many of them seeme casuall and contingent to our weake conceits, are notwithstanding determined and regular in the course of providence.
The scripture Teaches us that all things, howsoever many of them seem casual and contingent to our weak conceits, Are notwithstanding determined and regular in the course of providence.
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The fish that came to devour Ionas may seeme to haue arrived in that place by chance; yet the Scripture saith the LORD had prepared a great fish to swallow Ionas, Ion. 1.17. The storme it selfe which droue the Pilots to this streight, may like wise seeme centingent to the glimse of carnall eies;
The Fish that Come to devour Ionas may seem to have arrived in that place by chance; yet the Scripture Says the LORD had prepared a great Fish to swallow Ionas, Ion. 1.17. The storm it self which drove the Pilots to this straight, may like wise seem centingent to the glimpse of carnal eyes;
yet the prophet saith, I know that for my sake, this great tempest is vpō you, Ion. 1.12. The fish which Peter tooke, might seeme to haue come to the angle by chance; yet hee brought in his mouth the tribute, which Peter paid for his LORD and himselfe, Mat. 17.27.
yet the Prophet Says, I know that for my sake, this great tempest is upon you, Ion. 1.12. The Fish which Peter took, might seem to have come to the angle by chance; yet he brought in his Mouth the tribute, which Peter paid for his LORD and himself, Mathew 17.27.
By the diversitie of opinions among the brethren touching the manner of dispatching Ioseph out of the way, we may gather that the selling of him in Egypt was but accidentall, and only agreed vpon, by reason of the fit arrival of the Marchāts while they were disputing,
By the diversity of opinions among the brothers touching the manner of dispatching Ioseph out of the Way, we may gather that the selling of him in Egypt was but accidental, and only agreed upon, by reason of the fit arrival of the Merchants while they were disputing,
and debating, what they were best to doe; yet saith Ioseph to his brethren, you sent mee not hether, but God, Gen. 45.8. What may seeme more contingent in our eies, then by the glancing of an arrow from the commō mark to kill a traveller that passeth by the way;
and debating, what they were best to do; yet Says Ioseph to his brothers, you sent me not hither, but God, Gen. 45.8. What may seem more contingent in our eyes, then by the glancing of an arrow from the Common mark to kill a traveller that passes by the Way;
and let slip his arrow at hap hazard, without aime at any certaine marke, stroke the King; but here you shall find no lucke, nor chance at all, otherwise then in respect of vs, for the the shooter did no more,
and let slip his arrow At hap hazard, without aim At any certain mark, stroke the King; but Here you shall find no luck, nor chance At all, otherwise then in respect of us, for thee the shooter did no more,
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then was denounced to the King by Micheas from Gods owne mouth before the battell was begunne, 1. King. 22.17. What in the world can be more casuall, then lottery;
then was denounced to the King by Micheas from God's own Mouth before the battle was begun, 1. King. 22.17. What in the world can be more casual, then lottery;
yet Solomon teacheth, that when the lots are cast into the lap, the providence of God disposeth them, Prov. 16.33. The Prophet saith that evils shall light heavily vpon our necks, whose originall or cause we shal not vnderstand, Esay, 47.11.
yet Solomon Teaches, that when the lots Are cast into the lap, the providence of God Disposeth them, Curae 16.33. The Prophet Says that evils shall Light heavily upon our necks, whose original or cause we shall not understand, Isaiah, 47.11.
Why then doe not we, with like consideration of Gods providence, blesse God, when we are punished? Why doe wee not glory and reioice in our tribulations? Happely you wil say, that they are evill, and therefore make a question, how wee may glory in them? I must needs grant, that they are evill, and death, sergeants, farre to be remoued from the godly.
Why then do not we, with like consideration of God's providence, bless God, when we Are punished? Why do we not glory and rejoice in our tribulations? Happily you will say, that they Are evil, and Therefore make a question, how we may glory in them? I must needs grant, that they Are evil, and death, sergeants, Far to be removed from the godly.
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The godly are not afflicted for their hurt, but for their triumph. And therefore hee compareth afflictions to the red sea, wherein Pharoah was drowned, but Israel saued;
The godly Are not afflicted for their hurt, but for their triumph. And Therefore he compareth afflictions to the read sea, wherein Pharaoh was drowned, but Israel saved;
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but when he was once preferred to be ruler of the 10 tribes, he made two golden calues, & called them the Gods of Israel, 1. King. 12.28. We likewise since God hath giuen vs prosperitie, since hee hath withholden from vs his afflicting hand, are very ready to forsake him: to swear by them that are no Gods, yea impiously to sweare by him that is the revenging God, to commit adultery, to assemble our selues by companies in harlots houses;
but when he was once preferred to be ruler of the 10 tribes, he made two golden calves, & called them the God's of Israel, 1. King. 12.28. We likewise since God hath given us Prosperity, since he hath withholden from us his afflicting hand, Are very ready to forsake him: to swear by them that Are no God's, yea impiously to swear by him that is the revenging God, to commit adultery, to assemble our selves by companies in harlots houses;
to thinke him scarse worthy a Gentlemans company, that will make a conscience of committing any vice, be it never so brutish? Shall I not visit for these things, saith the Lord? shall not my soule bee avenged on such a nation as this, Ierem. 5.9. Many of these were the sinnes of Iudah, and all of them are our sweet sinnes.
to think him scarce worthy a Gentleman's company, that will make a conscience of committing any vice, be it never so brutish? Shall I not visit for these things, Says the Lord? shall not my soul be avenged on such a Nation as this, Jeremiah 5.9. Many of these were the Sins of Iudah, and all of them Are our sweet Sins.
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an ancient nation, a nation whose language thou knowst not, neither vnderstandest what they say: whose quiver is an open sepulcher: they are all very strong;
an ancient Nation, a Nation whose language thou Knowest not, neither Understandest what they say: whose quiver is an open sepulcher: they Are all very strong;
there is scarse any one of vs, that hath not heard newes of a nation, that is cōming against vs from far, a mightie nation, an ancient nation, a natiō whose language we know not,
there is scarce any one of us, that hath not herd news of a Nation, that is coming against us from Far, a mighty Nation, an ancient Nation, a Nation whose language we know not,
& who knoweth whether God wil strengthen them, that they shall be able, with fire and sword to beate downe all our forces, to devoure our sonnes and daughters, to eate vp our harvest and our bread, our sheepe & our bullocks, our vines and our fig-trees.
& who Knoweth whither God will strengthen them, that they shall be able, with fire and sword to beat down all our forces, to devour our Sons and daughters, to eat up our harvest and our bred, our sheep & our bullocks, our vines and our figtrees.
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if the LORD doe but send Ioshua with a few against them, Iosh. 12.24. The whole host of the Midianites shall be discomfited, if the LORD doe but once bid Gedeon goe with his three hundred men, Iud. 7.7 The Moabites and Ammonites, be they never so many, shall yeeld to Iehoshaphat and his small number without resisting, 2. Chron. 20.17.
if the LORD do but send Ioshua with a few against them, Joshua 12.24. The Whole host of the midianites shall be discomfited, if the LORD doe but once bid Gideon go with his three hundred men, Iud. 7.7 The Moabites and Ammonites, be they never so many, shall yield to Jehoshaphat and his small number without resisting, 2. Chronicles 20.17.
since, as a cage is ful of birds, so are our houses full of deceits, Ier. 5.27. Many among vs are become great and rich; they are waxen far and shining;
since, as a cage is full of Birds, so Are our houses full of Deceits, Jeremiah 5.27. Many among us Are become great and rich; they Are waxed Far and shining;
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Rent your harts therefore, and turne vnto the LORD your God with fasting, with weeping and with mourning, for hee is gracious, and mercifull, slow to anger,
Rend your hearts Therefore, and turn unto the LORD your God with fasting, with weeping and with mourning, for he is gracious, and merciful, slow to anger,
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& of great kindnesse, & repenteth him of the evill, that he hath said he will do, Ioel. 2.13. Who knoweth if he will returne, and repent, and leaue a blessing for vs, and make his cup to passe from vs? His mercies are called everlasting, because they endure for ever: but his anger is compared to the clowds, because it lasteth but a season:
& of great kindness, & Repenteth him of the evil, that he hath said he will do, Joel 2.13. Who Knoweth if he will return, and Repent, and leave a blessing for us, and make his cup to pass from us? His Mercies Are called everlasting, Because they endure for ever: but his anger is compared to the Clouds, Because it lasteth but a season:
The blewnesse of the wound serveth to purge the evil, and the stripes within the bowels of the belly, Prov. 20.30. Sharp punishments that pierce even the inward parts, are profitable for vs to bring vs to amendment.
The blueness of the wound serves to purge the evil, and the stripes within the bowels of the belly, Curae 20.30. Sharp punishments that pierce even the inward parts, Are profitable for us to bring us to amendment.
When we are tried, we shall receiue the crowne of life: wee shal then bee bl•ssed, when we endure tentations, Iam. 1.12. Let vs therefore take vp our crosses daily;
When we Are tried, we shall receive the crown of life: we shall then be bl•ssed, when we endure tentations, Iam. 1.12. Let us Therefore take up our Crosses daily;
that is, as S. Peter doth interpret it, every day, if need require, 1. Pet. 1.6. or every day, if the will of God be so, 1. Pet. 3.17. Here might I take iust occasion to reproue diverse sortes of men, which are so farre from taking vp their crosses daily, as that they refuse to take them vp at all.
that is, as S. Peter does interpret it, every day, if need require, 1. Pet. 1.6. or every day, if the will of God be so, 1. Pet. 3.17. Here might I take just occasion to reprove diverse sorts of men, which Are so Far from taking up their Crosses daily, as that they refuse to take them up At all.
No excuse can bee made for these Christians, which in time of persecution become Turkes, denying Christ, and renouncing their faith: nor for our sea-mē, which, rather then they will be taken by their enimies, wil sink their ship, and drowne themselues:
No excuse can be made for these Christians, which in time of persecution become Turks, denying christ, and renouncing their faith: nor for our seamen, which, rather then they will be taken by their enemies, will sink their ship, and drown themselves:
nor for those at land, which in their miseries, are their owne murderers: nor for those poore ones, which make light, (so they may relieue their poverty ) to be theeues, robbers, vsurers, enimies to Churches, and Colleges, covetous persons, malicious and shamelesse slanderers, & the like.
nor for those At land, which in their misery's, Are their own murderers: nor for those poor ones, which make Light, (so they may relieve their poverty) to be thieves, robbers, usurers, enemies to Churches, and Colleges, covetous Persons, malicious and shameless slanderers, & the like.
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yet let me briefly touch them, which loosing but an oxe, or having any about them strangely fallē sicke, run forthwith to the wise ones of this our age, to cunning men & cunning women, to witches, enchanters, coniurers, and the like, seeking for helpe of them;
yet let me briefly touch them, which losing but an ox, or having any about them strangely fallen sick, run forthwith to the wise ones of this our age, to cunning men & cunning women, to Witches, enchanter's, conjurers, and the like, seeking for help of them;
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good things shall betide him in this world and his soule shall liue, Ier. 38.20. His plants shal prosper his counsailes shal take effect, his corne and oile shal multiply;
good things shall betide him in this world and his soul shall live, Jeremiah 38.20. His plants shall prosper his Counsels shall take Effect, his corn and oil shall multiply;
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his children like oliue branches, shall encloase his table rounde about. On the other side, whosoever will not giue eare to the voice of the LORD his God,
his children like olive branches, shall encloase his table round about. On the other side, whosoever will not give ear to the voice of the LORD his God,
but will seeke vnto strange Gods and oracles, to false prophets, to witches, & conjurers, making more accompt of Beelzebub, then of Christ; of Gerizzim, then of Syon; of the prince of darknesse, then of the morning starre; of pleasing errour, then of smarting truth; shall sow his field, but never reape it,
but will seek unto strange God's and oracles, to false Prophets, to Witches, & conjurers, making more account of Beelzebub, then of christ; of Gerizzim, then of Syon; of the Prince of darkness, then of the morning star; of pleasing error, then of smarting truth; shall sow his field, but never reap it,
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all these shall pursue him till he perish, the Heaven, that is over his head, shalbe brasse, and the Earth, that is vnder him, yron, Deut. 28.23. Was King Asa punished with death, because in his sicknes he sought for helpe of the Physicians, and not of the LORD, 2. Chron. 16.12. and thinkest thou that runnest to Sathans instruments, for recovering of thy lost goods, or of thy health, to escape vnpunished? If Ahaziah consult with Beelzebub the God of Ekron about the recovering of his health, the LORD will send him word that he shall not come down from his bed, but shal there die the death, 2. King. 1.4.
all these shall pursue him till he perish, the Heaven, that is over his head, shall brass, and the Earth, that is under him, iron, Deuteronomy 28.23. Was King Asa punished with death, Because in his sickness he sought for help of the Physicians, and not of the LORD, 2. Chronicles 16.12. and Thinkest thou that runnest to Satan's Instruments, for recovering of thy lost goods, or of thy health, to escape unpunished? If Ahaziah consult with Beelzebub the God of Ekron about the recovering of his health, the LORD will send him word that he shall not come down from his Bed, but shall there die the death, 2. King. 1.4.
so if you fly from witches, and coniurers vnto him vpon necessity, and not for loue, his answere will be, I know you not: Come you to dem••nde advise of me? As sure as I liue saith the LORD God, when I am asked, I wil not answere you, Ezech. 20.3.
so if you fly from Witches, and conjurers unto him upon necessity, and not for love, his answer will be, I know you not: Come you to dem••nde Advice of me? As sure as I live Says the LORD God, when I am asked, I will not answer you, Ezekiel 20.3.
And therefore, whensoever it shall please God to visite vs with losse of goods, with want of health, or other like afflictions, let vs not seeke, by those wicked meanes, to be relieved.
And Therefore, whensoever it shall please God to visit us with loss of goods, with want of health, or other like afflictions, let us not seek, by those wicked means, to be relieved.
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Why should we, so much desire to liue at ease? What are we els, thē earthen vessels, soon broken? A spider poisons vs, a gnat chokes vs, a small pin kils vs. Why then should any crosses in this life,
Why should we, so much desire to live At ease? What Are we Else, them earthen vessels, soon broken? A spider poisons us, a gnat chokes us, a small pin kills us Why then should any Crosses in this life,
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so trouble vs? As he said, it is enough for me, that Ioseph my son liveth; so let it be in our greatest miseries our song, it is enough for vs, that our Saviour Christ reigneth.
so trouble us? As he said, it is enough for me, that Ioseph my son lives; so let it be in our greatest misery's our song, it is enough for us, that our Saviour christ Reigneth.
He our head is alreadie crowned, we his members, are thereby honoured: he is alreadie glorified, because he hath ascended, whither at last we must ascend, that we may bee glorified. To which place of glory the LORD of his infinite mercy:
He our head is already crowned, we his members, Are thereby honoured: he is already glorified, Because he hath ascended, whither At last we must ascend, that we may be glorified. To which place of glory the LORD of his infinite mercy:
St Iohn in his Revelation, as appeareth, chap. 19. ver, 11, Saw heaven open, & behold, there was a white horse, and he that sate vpō him, was called faithfull & true, and he iudgeth and fighteth righteously. His eies were as a flame of fire;
Saint John in his Revelation, as appears, chap. 19. ver, 11, Saw heaven open, & behold, there was a white horse, and he that sat upon him, was called faithful & true, and he Judgeth and fights righteously. His eyes were as a flame of fire;
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He it is, that treadeth the wine-presse of the fiercenesse and wrath of almightie God. Vpon his garment, and vpon his thigh, hath he a name written, KING OF KINGS, AND LORD OF LORDS.
He it is, that treadeth the winepress of the fierceness and wrath of almighty God. Upon his garment, and upon his thigh, hath he a name written, KING OF KINGS, AND LORD OF LORDS.
This our great captaine, because he daily commeth forth to battle against the enimies of his church, hath set downe a rule inviolably to be observed of all such as will come after him, & fight vnder his banner:
This our great captain, Because he daily comes forth to battle against the enemies of his Church, hath Set down a Rule inviolably to be observed of all such as will come After him, & fight under his banner:
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You heard then that this rule was generall, for that Christ delivered it vnto all, yet to all not simply, (for the beast, & the Kings of the earth, with their armies, following this beast, and fighting vnder his colours, are no way to bee guided by this rule) but to all with a restraint,
You herd then that this Rule was general, for that christ Delivered it unto all, yet to all not simply, (for the beast, & the Kings of the earth, with their armies, following this beast, and fighting under his colours, Are no Way to be guided by this Rule) but to all with a restraint,
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but to all the armies in heauen, which the divine saw following him that sate vpon the white horse, which howsoever, they are called armies in heaven, are notwithstanding men vpon the earth: such are Godly Kings, Princes, Nobles, worthie Captaines, and Souldiers, which with the materiall sword, defend the Gospell: such are zealous Ministers, & preachers of the truth, which with the spiritual sword fight against Antichrist: such are all blessed Christians, walking before God in the places, whereto they are called, warring dayly against their proud enimies, the flesh, the world, and the divell. All which are said to be the armies in heaven, (albeit as yet they liue on earth) in regard, that their cause, for which, and the power, by which, they fight, are both from Heauē. These ride vpon white horses, and are cloathed in fine white linnen, and pure;
but to all the armies in heaven, which the divine saw following him that sat upon the white horse, which howsoever, they Are called armies in heaven, Are notwithstanding men upon the earth: such Are Godly Kings, Princes, Nobles, worthy Captains, and Soldiers, which with the material sword, defend the Gospel: such Are zealous Ministers, & Preachers of the truth, which with the spiritual sword fight against Antichrist: such Are all blessed Christians, walking before God in the places, whereto they Are called, warring daily against their proud enemies, the Flesh, the world, and the Devil. All which Are said to be the armies in heaven, (albeit as yet they live on earth) in regard, that their cause, for which, and the power, by which, they fight, Are both from Heaven. These ride upon white Horses, and Are clothed in fine white linen, and pure;
even so necessary, that neither subiect, nor prince, neither people, nor pastor, neither souldier, nor captaine, how godly soever they seeme in mans eies, can be fit to follow this highest Captaine, except he be qualified according to this rule Let him deny himselfe, and take vp his crosse dayly, and follow me, saith CHRIST.
even so necessary, that neither Subject, nor Prince, neither people, nor pastor, neither soldier, nor captain, how godly soever they seem in men eyes, can be fit to follow this highest Captain, except he be qualified according to this Rule Let him deny himself, and take up his cross daily, and follow me, Says CHRIST.
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servants will eye their masters, souldiers their captaines, inferiors their rulers: be they good, or be they bad, get they honour, or get they discredit, come their profit, or come their losse, their liues will be insteed of lawes, and that must bee holden for well done, which is done after their example, saith Siraches sonne, Cap. 10. vers. 2. Thus examples, not lawes, doe (when lawes, not examples, should) teach men to liue.
Servants will eye their Masters, Soldiers their Captains, inferiors their Rulers: be they good, or be they bad, get they honour, or get they discredit, come their profit, or come their loss, their lives will be instead of laws, and that must be held for well done, which is done After their Exampl, Says Siraches son, Cap. 10. vers. 2. Thus Examples, not laws, do (when laws, not Examples, should) teach men to live.
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Yea so it was from the beginning. Eues eating the forbidden fruit, was sufficient, to make Adam doe the like, Gen. 3.6. The younger sister wold make her father Lot drunken, as well as the elder, Genes. 19.35.
Yea so it was from the beginning. Eues eating the forbidden fruit, was sufficient, to make Adam do the like, Gen. 3.6. The younger sister would make her father Lot drunken, as well as the elder, Genesis. 19.35.
When Iudah was forward, his brethren were ready to giue their consents, to sell Ioseph to the Ishmeelites, Gen. 37.27. Dead flies cause to stincke, and putrifie the oyntment of the Apothecarie, saith the Preacher, Cap. 10. vers. 1. Dead workes the workes of darknesse in the better sort, doe cause to stinke, and putrifie the towardly inclinations of the inferiours.
When Iudah was forward, his brothers were ready to give their consents, to fell Ioseph to the Ishmaelites, Gen. 37.27. Dead flies cause to stink, and putrify the ointment of the Apothecary, Says the Preacher, Cap. 10. vers. 1. Dead works the works of darkness in the better sort, do cause to stink, and putrify the towardly inclinations of the inferiors.
For if any man see thee which hast knowledge, fit at table in the Idols temple, shall not the conscience of him that is weake, be boldned to eate those things, which are sacrificed to Idols? saith St Paule, 1. Cor. 8.10.
For if any man see thee which haste knowledge, fit At table in the Idols temple, shall not the conscience of him that is weak, be boldened to eat those things, which Are sacrificed to Idols? Says Saint Paul, 1. Cor. 8.10.
Thou that preachest a man should not steale, doest thou steale? Thou that shouldst punish adulterers and reproue swearers, dost thou, by thy oaths giue them example? dost thou commit adulterie? Marvell not then,
Thou that Preachest a man should not steal, dost thou steal? Thou that Shouldst Punish Adulterers and reprove swearers, dost thou, by thy Oaths give them Exampl? dost thou commit adultery? Marvel not then,
& infamous too, for our imitation. For doe we not imitate, the Spanish in his braverie? The French in his vanitie? The Italian in his perfidie? Yea we follow the Dutch in luxurie, who heares not of it? The Papists in idolatrie; who knowes it not? The Atheist in all impietie, and impuritie of life; why lament we not?
& infamous too, for our imitation. For do we not imitate, the Spanish in his bravery? The French in his vanity? The Italian in his perfidy? Yea we follow the Dutch in luxury, who hears not of it? The Papists in idolatry; who knows it not? The Atheist in all impiety, and impurity of life; why lament we not?
wonder we may, what the matter is, or with what spirit they are led, or what commeth into their minds, that knowing their liues and examples to prevaile when laws cannot, doe notwithstanding with such care,
wonder we may, what the matter is, or with what Spirit they Are led, or what comes into their minds, that knowing their lives and Examples to prevail when laws cannot, do notwithstanding with such care,
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Is it not because they are perswaded that the LORD spareth the Cedar tree, for his height, the oke for his strength, the poplar for his smoothnesse, the Lawrell for his greenenesse? O! then they are deceaued:
Is it not Because they Are persuaded that the LORD spares the Cedar tree, for his height, the oak for his strength, the poplar for his smoothness, the Laurel for his greenness? OH! then they Are deceived:
for from the Cedar that is in Lebanon, even to the Hysop, that groweth out of the wall, every tree that bringeth not forth good fruit, is hewen downe and cast into the fire.
for from the Cedar that is in Lebanon, even to the Hyssop, that grows out of the wall, every tree that brings not forth good fruit, is hewn down and cast into the fire.
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Hell and destruction are before the Lord, saith Solomon, Prov. 15.11, how much more the heart of the sonnes of men? Ad to this what the Prophet Esai hath chap. 40. vers. 12. God hath measured the waters in his fist, he hath counted heaven with his spanne, hee hath comprehended the dust of the earth in a measure, hee hath weighed the mountains in a weight and the hils in a balance. Can their deeds then,
Hell and destruction Are before the Lord, Says Solomon, Curae 15.11, how much more the heart of the Sons of men? Ad to this what the Prophet Isaiah hath chap. 40. vers. 12. God hath measured the waters in his fist, he hath counted heaven with his span, he hath comprehended the dust of the earth in a measure, he hath weighed the Mountains in a weight and the hills in a balance. Can their Deeds then,
yea can their thoughts be hid from so powerfull a God? Is it not because man (of whose censure they stand more in awe, thē of Gods wrath ) is not able to discrie their wickednesse, which they haue so secretly wrought? O! then they are deceaued.
yea can their thoughts be hid from so powerful a God? Is it not Because man (of whose censure they stand more in awe, them of God's wrath) is not able to descry their wickedness, which they have so secretly wrought? OH! then they Are deceived.
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For towne & coūtry howleth and cryeth out, too much overladen and wearied with adulterous Shichemites, tyranous Sauls, negligent Elies, cruell Ahabs, proud Herods, incredulous Pharaohs; here ambition, there covetousnesse, every where glutony, and excesse.
For town & country howleth and Cries out, too much overladen and wearied with adulterous Shichemites, tyrannous Saul's, negligent Ely's, cruel Ahabs, proud Herods, incredulous Pharaohs; Here ambition, there covetousness, every where gluttony, and excess.
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Men in authoritie, all, I meane, that are better then others, either for birth, or calling, are as the face of the commōwealth. One small escape in them, hurts more,
Men in Authority, all, I mean, that Are better then Others, either for birth, or calling, Are as the face of the commonwealth. One small escape in them, hurts more,
if the first draught haue faults, all the books printed thereby, must needs be faulty; but if there bee no fault in the first, all the rest will haue the fewer.
if the First draught have Faults, all the books printed thereby, must needs be faulty; but if there be no fault in the First, all the rest will have the fewer.
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Whosoever openeth a well, or diggeth a pit, and covereth it not, and an oxe or an asse fall therein, the owner of the pit shal make it good, saith God by his servant, Exod. 21.33.
Whosoever Openeth a well, or diggeth a pit, and Covereth it not, and an ox or an Ass fallen therein, the owner of the pit shall make it good, Says God by his servant, Exod 21.33.
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Hath anie of vs by bad living caused his inferiour, his weake brother, to sin. O! let vs not be deafe (beloved in the Lord.) That mā, whosoever he be, hath opened a well, and digged a pit, which he hath not covered, into which,
Hath any of us by bad living caused his inferior, his weak brother, to since. OH! let us not be deaf (Beloved in the Lord.) That man, whosoever he be, hath opened a well, and dug a pit, which he hath not covered, into which,
Thou shalt not sow thy field with mingled seed, it is the Lordes commandement, Levit. 19.19. What is this militant church wherein we liue, but Gods field, whose husbandry yea are, 1. Cor. 3.9. Whosoever in this field, sitting either in Aarons seat, or Moses chaire, shall say, but not doe; shall say good things, but doe the contrary; shall in word sow wheat, but in example cast abroad the troublesome seed of cockle and darnell, hee it is, that soweth mingled seed in Gods field, and such are they whom the author of the booke of wisedome aimeth at, chap. 6.6.
Thou shalt not sow thy field with mingled seed, it is the lords Commandment, Levit. 19.19. What is this militant Church wherein we live, but God's field, whose Husbandry yea Are, 1. Cor. 3.9. Whosoever in this field, sitting either in Aaron's seat, or Moses chair, shall say, but not do; shall say good things, but do the contrary; shall in word sow wheat, but in Exampl cast abroad the troublesome seed of cockle and darnel, he it is, that Soweth mingled seed in God's field, and such Are they whom the author of the book of Wisdom aimeth At, chap. 6.6.
They seeing themselues so addicted by nature to follow others, in duety ought to take speciall heed whom they follow. For all may not be followed. Aske counsaile of the wise man, & he will perswade with you, by no meanes to follow g•uttons, sleepers, and drunkards:
They seeing themselves so addicted by nature to follow Others, in duty ought to take special heed whom they follow. For all may not be followed. Ask counsel of the wise man, & he will persuade with you, by no means to follow g•uttons, sleepers, and drunkards:
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As for the drunkard, he shal haue no want of wo, sorrow, strife, murmuring, woūds without cause, and rednesse of the eies: he shall be bitten as with a serpent, and hurt, as with a cockatrice: he shall be,
As for the drunkard, he shall have no want of woe, sorrow, strife, murmuring, wounds without cause, and redness of the eyes: he shall be bitten as with a serpent, and hurt, as with a cockatrice: he shall be,
as one that sleepeth in the middest of the sea, or on the toppe of the mast, Prov. 23.34. Aske counsell of S. Paule, and hee will perswade with you, by no meanes to follow fornicators, idolaters, adulterers, covetous persons, and the like:
as one that Sleepeth in the midst of the sea, or on the top of the mast, Curae 23.34. Ask counsel of S. Paul, and he will persuade with you, by no means to follow fornicators, Idolaters, Adulterers, covetous Persons, and the like:
for such shall not inherit the kingdome of God, 1. Cor. 6.10. Aske counsell of the LORD himselfe, and he will perswade with you, by no meanes to follow the doings of the land of Egypt, or the manners of the land of Canaan. For if you commit such abominations, the land shall spue you out, Levit. 18.28. O, walke not in the counsell of the wicked, nor stand yee in the way of sinners, nor sit yee in the seate of the scornfull, for such may not be blessed. You know who hath said it.
for such shall not inherit the Kingdom of God, 1. Cor. 6.10. Ask counsel of the LORD himself, and he will persuade with you, by no means to follow the doings of the land of Egypt, or the manners of the land of Canaan. For if you commit such abominations, the land shall spue you out, Levit. 18.28. Oh, walk not in the counsel of the wicked, nor stand ye in the Way of Sinners, nor fit ye in the seat of the scornful, for such may not be blessed. You know who hath said it.
but that at this day among many Magistrates, Preachers, and Masters, there are some licentious Magistrates, some bad living Preachers, some too too wicked Masters. But what is that to vs? We must all appeare before the iudgement seat of Christ, to receiue according to our own deeds:
but that At this day among many Magistrates, Preachers, and Masters, there Are Some licentious Magistrates, Some bad living Preachers, Some too too wicked Masters. But what is that to us? We must all appear before the judgement seat of christ, to receive according to our own Deeds:
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follow me. Else whom will ye follow? Is not he the way to guide you? Follow him; and he wil leade you in the pathes of righteousnesse, Pro. 4.11. Is not he the truth, to giue you light? Follow him, and the sunne of iustice shall arise vnto you, Malac. 4.2. Is not he the life, to feede you? Follow him, and you shall go in and out, and finde pasture. Iohn. 10.9. He is the way, in example:
follow me. Else whom will you follow? Is not he the Way to guide you? Follow him; and he will lead you in the paths of righteousness, Pro 4.11. Is not he the truth, to give you Light? Follow him, and the sun of Justice shall arise unto you, Malachi 4.2. Is not he the life, to feed you? Follow him, and you shall go in and out, and find pasture. John. 10.9. He is the Way, in Exampl:
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for howsoever the wages of sinne is death, yet the gift of God is eternall life, through Iesus Christ our LORD, Rom. 6.23. This our LORD, the way, the truth, and the life, in his iourney towardes heaven, began betime; for at twelue yeares of age he went about his fathers businesse: and he kept the right way;
for howsoever the wages of sin is death, yet the gift of God is Eternal life, through Iesus christ our LORD, Rom. 6.23. This our LORD, the Way, the truth, and the life, in his journey towards heaven, began betime; for At twelue Years of age he went about his Father's business: and he kept the right Way;
See here, those foure notes, to which my desire is you should well listen, because they may be much for instruction in this Christian imitation; wherein you are to begin betime, to keepe the right way to make speede, and to continue to the end. And first begin betime.
See Here, those foure notes, to which my desire is you should well listen, Because they may be much for instruction in this Christian imitation; wherein you Are to begin betime, to keep the right Way to make speed, and to continue to the end. And First begin betime.
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Know yee not, that man assone as he was created, had a law given him? Hence may we learne, that every one of vs from the first day of his birth is to liue vnder obedience to the great lawgiver. Doth not experience teach you, that in infancie yee are baptized in the name of God? Hence are we taught, that when we are not able to runne to Christ, yet should we,
Know ye not, that man As soon as he was created, had a law given him? Hence may we Learn, that every one of us from the First day of his birth is to live under Obedience to the great lawgiver. Does not experience teach you, that in infancy ye Are baptised in the name of God? Hence Are we taught, that when we Are not able to run to christ, yet should we,
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Is it possible for you to forget your dayly praier? Therein you pray, first, that Gods will be done, and then you aske your dayly bread: to shew vs that the very food whereby we liue, is no way to be preferred before the blessed will of God.
Is it possible for you to forget your daily prayer? Therein you pray, First, that God's will be done, and then you ask your daily bred: to show us that the very food whereby we live, is no Way to be preferred before the blessed will of God.
For why should not he that is Alpha, the first, the beginning in every thing, be the first and the beginning in our conversion too? Manna was to bee gathered betime before the rising of the sunne, otherwise it would melt away, Exod. 16.21.
For why should not he that is Alpha, the First, the beginning in every thing, be the First and the beginning in our conversion too? Manna was to be gathered betime before the rising of the sun, otherwise it would melt away, Exod 16.21.
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O, saith one, were I a freeman; and another, were I a rich man, and a third, were I an olde man, then should we be at leasure to come to Christ; but yet,
O, Says one, were I a freeman; and Another, were I a rich man, and a third, were I an old man, then should we be At leisure to come to christ; but yet,
Thus the whole head is sicke, and the whole heart is heavie, and within vs is nothing but wounds, and swelling, and sores full of corruption. For although wee perswade our selues that Christ ought by vs to bee followed,
Thus the Whole head is sick, and the Whole heart is heavy, and within us is nothing but wounds, and swelling, and sores full of corruption. For although we persuade our selves that christ ought by us to be followed,
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for they did sow much but brought in little; they did eate, but had not enough; they dranke, but were not filled; they cloathed themselues, but they were not warme; they did earne wages, but the wages was put into a broken bagge.
for they did sow much but brought in little; they did eat, but had not enough; they drank, but were not filled; they clothed themselves, but they were not warm; they did earn wages, but the wages was put into a broken bag.
We knowe that the Lord is gratious and mercifull, slow to anger and of great kindnesse, otherwise doubtlesse ere this, his scepter of Iron should haue crushed, and bruised vs in peeces. For what is he among vs all, that in his heart hath not said, the time is not yet come, that the Lord Iesus should be followed? How long, how long, o yee sonnes of men, will yee turne Gods glory into shame, by louing vanitie, and seeking lyes? you say the time is not yet come, that the Lord Iesus should be followed:
We know that the Lord is gracious and merciful, slow to anger and of great kindness, otherwise doubtless ere this, his sceptre of Iron should have crushed, and Bruised us in Pieces. For what is he among us all, that in his heart hath not said, the time is not yet come, that the Lord Iesus should be followed? How long, how long, oh ye Sons of men, will ye turn God's glory into shame, by loving vanity, and seeking lies? you say the time is not yet come, that the Lord Iesus should be followed:
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but the holy Ghost saith, behold, now the acceptable time; behold, now the day of salvation, 2. Cor. 6.2. To day if yee will heare his voice, Psal. 95.7.
but the holy Ghost Says, behold, now the acceptable time; behold, now the day of salvation, 2. Cor. 6.2. To day if ye will hear his voice, Psalm 95.7.
& then whosoever stept in first was made whole, of whatsoever disease he had, Ioh. 5.4. He which stept in first was made whole, saith Iohn; none but hee, which stept in first.
& then whosoever stepped in First was made Whole, of whatsoever disease he had, John 5.4. He which stepped in First was made Whole, Says John; none but he, which stepped in First.
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after the flesh, after the Divell? God would not haue the labourers hire stay in thy hands all night, but would haue thee pay him before thou sleepe, Levit. 19.13.
After the Flesh, After the devil? God would not have the labourers hire stay in thy hands all night, but would have thee pay him before thou sleep, Levit. 19.13.
Yet wee dare keepe Gods due from himselfe, shall I say, day and night? I may say, many daies, and many nights, many weekes, many months, yea & perhaps many yeares too.
Yet we Dare keep God's due from himself, shall I say, day and night? I may say, many days, and many nights, many weeks, many months, yea & perhaps many Years too.
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Thus haue we spurned against the first lesson which Christ himselfe taught; and that was, REPENT too, for the kingdome of Heauen is at hand, Mat. 4.17. He that hath eares to heare, let him heare.
Thus have we spurned against the First Lesson which christ himself taught; and that was, REPENT too, for the Kingdom of Heaven is At hand, Mathew 4.17. He that hath ears to hear, let him hear.
REPENT is the first lesson to be learned both by young and old. It is not sufficient for a young man to say, I will repent: for assuredly, could Iudas haue repented, when he had listed:
REPENT is the First Lesson to be learned both by young and old. It is not sufficient for a young man to say, I will Repent: for assuredly, could Iudas have repented, when he had listed:
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neither may it suffice an old man to say, I haue repented; God is, I am; & therefore is best pleased with, I am; he careth not for, I was, or will be. And this the Preacher knewe well,
neither may it suffice an old man to say, I have repented; God is, I am; & Therefore is best pleased with, I am; he Careth not for, I was, or will be. And this the Preacher knew well,
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And because young men are very ready to post over this remembrance, vnto age, that generall day, which all men set for themselues to repent in, he in the verses following brings in the olde man, with the keepers of his house trembling, with his strong men bowing downe, with his grinders ceasing, with his lookers out by the windowes darkned, with his dores shut, with his daughters of singing abased; that is, he brings in the old man, feeble, lame, deafe, blind, and stammering, for the young man to behold;
And Because young men Are very ready to post over this remembrance, unto age, that general day, which all men Set for themselves to Repent in, he in the Verses following brings in the old man, with the keepers of his house trembling, with his strong men bowing down, with his grinders ceasing, with his lookers out by the windows darkened, with his doors shut, with his daughters of singing abased; that is, he brings in the old man, feeble, lame, deaf, blind, and stammering, for the young man to behold;
as if hee should say, See here my sonne, is it possible for this man to serue God, he can neither heare, nor see, nor feele, nor speake, nor go. Therefore serue thou thy God in the daies of thy youth.
as if he should say, See Here my son, is it possible for this man to serve God, he can neither hear, nor see, nor feel, nor speak, nor go. Therefore serve thou thy God in the days of thy youth.
Many false Prophets shall arise, saith our Saviour, and shall say vnto you, loe, here is Christ, and loe, there is Christ, but with all he counsels you, not to beleeue them, Mat. 24.23.
Many false prophets shall arise, Says our Saviour, and shall say unto you, lo, Here is christ, and lo, there is christ, but with all he Counsels you, not to believe them, Mathew 24.23.
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Long haue some continued, and yet they are not weary of professing, that there is life in their pardons, life in their pilgrimages, life in their sacrifices. Rather then fayle, they can make shift to clamber to Heaven, by Angels, by penance, by merits. Each of them hath his way, yet not one of them the right way.
Long have Some continued, and yet they Are not weary of professing, that there is life in their Pardons, life in their Pilgrimages, life in their Sacrifices. Rather then fail, they can make shift to clamber to Heaven, by Angels, by penance, by merits. Each of them hath his Way, yet not one of them the right Way.
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And as Herod sought over all Iurie for Christ, but could not find him, because he followed not the starre; so may you, long enough, seek for Heaven all the broad way over,
And as Herod sought over all Jury for christ, but could not find him, Because he followed not the star; so may you, long enough, seek for Heaven all the broad Way over,
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neither Abana, nor Pharpar, rivers of Damascus, could doe it, 2. King. 5.12. One onely way, the true and liuing way, Christ, our Saviour, is able to set vs in our resting place, in the place of eternall blisse;
neither Abana, nor Pharpar, Rivers of Damascus, could do it, 2. King. 5.12. One only Way, the true and living Way, christ, our Saviour, is able to Set us in our resting place, in the place of Eternal bliss;
For as he, which promised a land to the Israelites, sent before the Israelites a pillar of fire to bring them to that land, Exod. 13.21; so he, the same God, hauing prepared a Heauen for vs, hath sent before vs that everliving word, cloathed with our owne flesh, to guid vs vnto Heaven.
For as he, which promised a land to the Israelites, sent before the Israelites a pillar of fire to bring them to that land, Exod 13.21; so he, the same God, having prepared a Heaven for us, hath sent before us that everliving word, clothed with our own Flesh, to guide us unto Heaven.
Behold here the patterne of your imitation, such a patterne, as must be followed, alwaies and necessarily. Alwaies, for that no deceit was in his mouth, Es. 53.9. and necessarily, because St Peter doth counsell it, 1. Pet. 2.21. Alwaies, for that no man was able to rebuke him of sinne, Ioh. 8.46. and necessarily, because St Paule commandeth it, Ephes. 5.1. Alwaies, for that he is perfectly good, 1. Ioh. 3.5. and necessarily, because himselfe will haue it so, Mat. 11.29.
Behold Here the pattern of your imitation, such a pattern, as must be followed, always and necessarily. Always, for that no deceit was in his Mouth, Es. 53.9. and necessarily, Because Saint Peter does counsel it, 1. Pet. 2.21. Always, for that no man was able to rebuke him of sin, John 8.46. and necessarily, Because Saint Paul commands it, Ephesians 5.1. Always, for that he is perfectly good, 1. John 3.5. and necessarily, Because himself will have it so, Mathew 11.29.
Alwaies therefore, and necessarily, Christ is to bee followed, yet not without a limitation. For as he was God, many things were done by him, wherein wee may not follow him, without note of superstition, or zealous impietie. It was for God alone with seaven loaues, and a few little fishes, to feed,
Always Therefore, and necessarily, christ is to be followed, yet not without a limitation. For as he was God, many things were done by him, wherein we may not follow him, without note of Superstition, or zealous impiety. It was for God alone with seaven loaves, and a few little Fish, to feed,
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and suffice foure thousand men, besides women, and children, Mat. 15.38. It was for God alone with fiue loaues and two little fishes to feed and suffice fiue thousand men, beside women and children, Mat. 14.21. It was for God alone, to rebuke the waues of the sea, and the windes, and to cause them to cease raging, Luk. 8.24. To fast forty daies, and fortie nights; to turne water into wine;
and suffice foure thousand men, beside women, and children, Mathew 15.38. It was for God alone with fiue loaves and two little Fish to feed and suffice fiue thousand men, beside women and children, Mathew 14.21. It was for God alone, to rebuke the waves of the sea, and the winds, and to cause them to cease raging, Luk. 8.24. To fast forty days, and fortie nights; to turn water into wine;
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they are kept vnto the day of destruction, and shall be brought forth to the day of wrath, Iob. 21.30. Follow him in humilitie, for hee drank of the brooke in the way, he made himselfe of no reputation, & became for vs a servant; Accursed are the proud:
they Are kept unto the day of destruction, and shall be brought forth to the day of wrath, Job 21.30. Follow him in humility, for he drank of the brook in the Way, he made himself of no reputation, & became for us a servant; Accursed Are the proud:
though their excellency mount vp to the heaven, yet shall they perish for ever like their dung, Iob, 20.6. He is an example for you in patience, for hee was oppressed and afflicted, yet as a sheepe before his shearer was hee dumbe, and opened not his mouth; being reviled, hee reviled not againe; suffering, he threatned not, but committed it all to him that iudgeth righteously, 1. Pet. 2.23. He is an example for you in Charitie: for he prayed for his enimies;
though their excellency mount up to the heaven, yet shall they perish for ever like their dung, Job, 20.6. He is an Exampl for you in patience, for he was oppressed and afflicted, yet as a sheep before his shearer was he dumb, and opened not his Mouth; being reviled, he reviled not again; suffering, he threatened not, but committed it all to him that Judgeth righteously, 1. Pet. 2.23. He is an Exampl for you in Charity: for he prayed for his enemies;
These, & such like, are the things wherein Christ must be followed, alwaies, & necessarily: which although it may not be gainesaid, doth notwithstanding permit the examples of good men to be imitated, sometime, and in some things.
These, & such like, Are the things wherein christ must be followed, always, & necessarily: which although it may not be gainsaid, does notwithstanding permit the Examples of good men to be imitated, sometime, and in Some things.
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For the better conceaving whereof, let it not bee troublesome to vs, to obserue foure sorts of examples of the elect, and righteous, set downe vnto vs in the holy Scriptures.
For the better conceiving whereof, let it not be troublesome to us, to observe foure sorts of Examples of the elect, and righteous, Set down unto us in the holy Scriptures.
and extraordinary motion of the holy Spirit for their warrant. Such was Abrahams readinesse, to kill his own, and only sonne Isaac, Gen. 22.3. Such was the spoile of the Iews made of the Egyptians, by detaining their iewels of gold and silver, Exod. 12.35.
and extraordinary motion of the holy Spirit for their warrant. Such was Abrahams readiness, to kill his own, and only son Isaac, Gen. 22.3. Such was the spoil of the Iews made of the egyptians, by detaining their Jewels of gold and silver, Exod 12.35.
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2 Others in those daies were generall, which wee in our daies may not follow, without displeasure of the Highest. They circumcised their male children the eight day:
2 Others in those days were general, which we in our days may not follow, without displeasure of the Highest. They circumcised their male children the eight day:
for being dead with Christ, from the ordinances of the world, wee ought not, as though wee liued in the world, be burdened with traditions, Coloss. 2.20. Among them one brother married the wife of another.
for being dead with christ, from the ordinances of the world, we ought not, as though we lived in the world, be burdened with traditions, Coloss. 2.20. Among them one brother married the wife of Another.
if such, I say, did fal, and so filthily defile themselues, with how great feare and trembling ought we to make an ende of our salvation? 3. To strengthen vs, that though we sinne, we go not on forward in sinning,
if such, I say, did fall, and so filthily defile themselves, with how great Fear and trembling ought we to make an end of our salvation? 3. To strengthen us, that though we sin, we go not on forward in sinning,
For the sonne of man came to seeke and saue that, which was lost, Luk. 19.10. and hee came not to call the righteous, but sinners to repentance, Mat. 9.13. and by him Paul did attaine mercy to the ensample of them, which shall in time to come beleeue on him vnto eternall life, 1. Tim. 1.16. Last of all, to teach vs, that as God is merciful, so should we shew mercy vnto all, that in Gods iudgement we may finde mercy.
For the son of man Come to seek and save that, which was lost, Luk. 19.10. and he Come not to call the righteous, but Sinners to Repentance, Mathew 9.13. and by him Paul did attain mercy to the ensample of them, which shall in time to come believe on him unto Eternal life, 1. Tim. 1.16. Last of all, to teach us, that as God is merciful, so should we show mercy unto all, that in God's judgement we may find mercy.
And hitherto belongeth that which S. Chrysostome hath, Homil. 62. in Mat. 18. If, saith he, it seeme a hard matter vnto thee to imitate God, betake thy selfe to the imitation of his servants.
And hitherto belongeth that which S. Chrysostom hath, Homily 62. in Mathew 18. If, Says he, it seem a hard matter unto thee to imitate God, betake thy self to the imitation of his Servants.
LORD lay not this sin to their charge. A & 7.60. Imitate Ioseph, Moses, Paule, Steven, and the whole company of holy ones, as Paule himselfe desireth to be imitated:
LORD lay not this since to their charge. A & 7.60. Imitate Ioseph, Moses, Paul, Steven, and the Whole company of holy ones, as Paul himself Desires to be imitated:
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how can it bring forth any thing, but thornes, & nettles? The wise man passing by, may easily through the broken wall, descry all manner of filthinesse, and abhomination. If Saule lie sleeping with his servāts, it wil be no hard matter for David to come,
how can it bring forth any thing, but thorns, & nettles? The wise man passing by, may Easily through the broken wall, descry all manner of filthiness, and abomination. If Saule lie sleeping with his Servants, it will be no hard matter for David to come,
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& given to sleeping, too easie will it be for Leviathan, that pearcing serpent, that crooked serpent, that serpent which fel down from heaven like lightning, to come and steale away all good motions, even from our inmost heart.
& given to sleeping, too easy will it be for Leviathan, that piercing serpent, that crooked serpent, that serpent which fell down from heaven like lightning, to come and steal away all good motions, even from our inmost heart.
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The enimy came, and sowed tares among the wheat, but it was while men slept, Mat. 13.25. The foolish virgins, were not provided to go with the bridegroome, for they slept too, Mat. 25.5.
The enemy Come, and sowed tares among the wheat, but it was while men slept, Mathew 13.25. The foolish Virgins, were not provided to go with the bridegroom, for they slept too, Mathew 25.5.
We must runne (for a slow pace will not serue the turne) we must run, if we looke to obtaine, 1. Cor. 9.24. CHRIST telleth vs, that the kingdome of heaven suffreth violence, and the violent take it by force, Mat. 11.12.
We must run (for a slow pace will not serve the turn) we must run, if we look to obtain, 1. Cor. 9.24. CHRIST Telleth us, that the Kingdom of heaven suffers violence, and the violent take it by force, Mathew 11.12.
And why doth he tell vs so, but to teach vs, how earnest, and zealous, we must be in our professed religiō? If we be but luke-warme, you know, God hath threatned to spew vs out of his mouth, Revel. 3.16.
And why does he tell us so, but to teach us, how earnest, and zealous, we must be in our professed Religion? If we be but lukewarm, you know, God hath threatened to spew us out of his Mouth, Revel. 3.16.
If we be no more then statute protestants, that is, if we thinke our duties sufficiently discharged, in comming once a month to the church to pray, in hearing once a quarter a sermon, in cōmunicating at the Lords table once a yeare, well may we hope to come to Heaven, but that shall be then, as a late and zealous preacher hath said, whē hypocrites haue leaue to come out of Hell.
If we be no more then statute protestants, that is, if we think our duties sufficiently discharged, in coming once a Monn to the Church to pray, in hearing once a quarter a sermon, in communicating At the lords table once a year, well may we hope to come to Heaven, but that shall be then, as a late and zealous preacher hath said, when Hypocrites have leave to come out of Hell.
Therfore were the golden Cherubins set vpon the two ends of the mercy seat, with their wings spread out on high, Exod. 37.9. to teach vs, to be as quicke about the Lords busines, as the Cherubins. Therefore did God reiect the blind, and the halting sacrifice, Deut. 15.21. to shew vs, how he abhorreth slacknesse in all our duties.
Therefore were the golden Cherubim Set upon the two ends of the mercy seat, with their wings spread out on high, Exod 37.9. to teach us, to be as quick about the lords business, as the Cherubim. Therefore did God reject the blind, and the halting sacrifice, Deuteronomy 15.21. to show us, how he abhorreth slackness in all our duties.
For he is not accursed only which doth not the Lords businesse, but he also, which doth the Lords businesse negligently, Ier. 48.10. Watch therefore the starre, so soone as it ariseth, & follow the Pillar, so soone as it remooveth, and so shall you withall speed, be received into the building, that precious building, not made with hands, & shall dwell in those tabernacles, those ioyfull tabernacles, which God himselfe hath pitched. O blessed are you if you make hast:
For he is not accursed only which does not the lords business, but he also, which does the lords business negligently, Jeremiah 48.10. Watch Therefore the star, so soon as it arises, & follow the Pillar, so soon as it Removeth, and so shall you withal speed, be received into the building, that precious building, not made with hands, & shall dwell in those Tabernacles, those joyful Tabernacles, which God himself hath pitched. Oh blessed Are you if you make haste:
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but they which staide vntill night, Mat. 20.8. Iacob did not prevaile with God, when first he began to wrestle with him, but when he had wrestled with him all night, Gen. 32.26. It is not your praying this day only, that can do you good, for you must pray continually, 1. Thess. 5.17. He runnes in vaine ( run he never so swiftly) that sits him down before he comes at the goale. Heaven is the goale, whither our race is intended.
but they which stayed until night, Mathew 20.8. Iacob did not prevail with God, when First he began to wrestle with him, but when he had wrestled with him all night, Gen. 32.26. It is not your praying this day only, that can do you good, for you must pray continually, 1. Thess 5.17. He runs in vain (run he never so swiftly) that sits him down before he comes At the goal. Heaven is the goal, whither our raze is intended.
Begin we this race betimes, and keepe we the right way, and make we hast too, yet if we continue not to the end, our portion shall be as his, whom CHRIST hath said, the last estate of this man is worse, then the first, Luk. 11.26. Having hitherto beene fed delicately, and brought vp in scarlet, shall we now perish in the streets, shall we now embrace the dung? Lam. 4.5. Having as yet had our heads of gold, shall we now (to become like to Nabuchadnezzars image) haue our feet of clay? Dan. 2.33. Having already begun in the spirit, shall we now end in the flesh; Gal. 3.3? He that thinkes be standeth let him take heed that he fall not.
Begin we this raze betimes, and keep we the right Way, and make we hast too, yet if we continue not to the end, our portion shall be as his, whom CHRIST hath said, the last estate of this man is Worse, then the First, Luk. 11.26. Having hitherto been fed delicately, and brought up in scarlet, shall we now perish in the streets, shall we now embrace the dung? Lam. 4.5. Having as yet had our Heads of gold, shall we now (to become like to Nebuchadnezars image) have our feet of clay? Dan. 2.33. Having already begun in the Spirit, shall we now end in the Flesh; Gal. 3.3? He that thinks be Stands let him take heed that he fallen not.
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Peter, he which said even now, that though al should, yet he would neuer forsake Christ, curseth and sweareth, that he knoweth not the man. Lot, he which erst strived so much to preserue his daughters chast in Sodome, doth now in the mount commit incest with his daughters. Salomon himselfe, which so lately erected a Temple for the worship of God, fals now to the worshipping of Idols: As if the starres were falling from their heaven, and the light departing from the sunne.
Peter, he which said even now, that though all should, yet he would never forsake christ, Curseth and Sweareth, that he Knoweth not the man. Lot, he which erst strived so much to preserve his daughters chaste in Sodom, does now in the mount commit Incest with his daughters. Solomon himself, which so lately erected a Temple for the worship of God, falls now to the worshipping of Idols: As if the Stars were falling from their heaven, and the Light departing from the sun.
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For not every one, but hee only that 〈 … 〉 shall be saved, Mat. 10.22. and not every one, 〈 … 〉 faithfull vnto the death, shall receiue the 〈 ◊ 〉 of life, Revel. 2.10.
For not every one, but he only that 〈 … 〉 shall be saved, Mathew 10.22. and not every one, 〈 … 〉 faithful unto the death, shall receive the 〈 ◊ 〉 of life, Revel. 2.10.
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Let the dogge returne to his vomit, and the sow to her wallowing in the mire, but doe you (as Abraham did) hold on your sacrifices vnto the evening, the last evening of your liues,
Let the dog return to his vomit, and the sow to her wallowing in the mire, but do you (as Abraham did) hold on your Sacrifices unto the evening, the last evening of your lives,
O ever blessed shall you be, if you continue to the end. Then shall the prayers which you haue devoutly made, and the teares which you haue repentantly shed, and the almes, which you haue charitably given, set vpon your heads the crowne of glory, and the Angels shall triumph for your glorious coronation, and the Saints shall reioice at your blessed perfection, and God himselfe shall say AMEN, to your never dying happinesse. To which happinesse (O gratious father) receaue vs all,
O ever blessed shall you be, if you continue to the end. Then shall the Prayers which you have devoutly made, and the tears which you have repentantly shed, and the alms, which you have charitably given, Set upon your Heads the crown of glory, and the Angels shall triumph for your glorious coronation, and the Saints shall rejoice At your blessed perfection, and God himself shall say AMEN, to your never dying happiness. To which happiness (Oh gracious father) receive us all,
how men and women of our daies, busie their heads about as vaine questions, tracing dangerously vpon the pinacles, while they might safely walke vpon the pauement, could he, (thinke you) bee silent? It is a world to see,
how men and women of our days, busy their Heads about as vain questions, tracing dangerously upon the pinnacles, while they might safely walk upon the pavement, could he, (think you) be silent? It is a world to see,
much more willing to vnderstand, whether they shall knowe one another hereafter in Heaven, then to know now whether themselues belong to Heaven, or not. Vnwise, though worldlings:
much more willing to understand, whither they shall know one Another hereafter in Heaven, then to know now whither themselves belong to Heaven, or not. Unwise, though worldlings:
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what shall it availe a mā, subtilly to dispute about the TRINITIE, if through his want of Humilitie, hee displease the TRINITIE? How can it profit thee, to haue the whole booke of God at thy fingers end,
what shall it avail a man, subtly to dispute about the TRINITY, if through his want of Humility, he displease the TRINITY? How can it profit thee, to have the Whole book of God At thy fingers end,
if through thy want of Charitie God withdraw his favour from thee? it cannot benefit me, schollerlike to define what sinne is, if beastlike wallowing in my sinnes, I provoke Gods wrath against my selfe.
if through thy want of Charity God withdraw his favour from thee? it cannot benefit me, schollerlike to define what sin is, if beastlike wallowing in my Sins, I provoke God's wrath against my self.
So that I may fitly seeme of these our daies, to make that cōplaint, which Ieremie made of his, cha. 12.11. The whole land lyeth wast, because no man setteth his mind on it.
So that I may fitly seem of these our days, to make that complaint, which Ieremie made of his, cham. 12.11. The Whole land lies waste, Because no man sets his mind on it.
Doe I speake this for a fashion only? or doe not Gods heavy iudgements testifie the truth hereof? doth not his fierce wrath speake as much? O then, let vs humble our selues vnder the Almightie hands of this revenging God, that so once againe his face may shine vnto vs. Away for a time with your subtile questions,
Do I speak this for a fashion only? or do not God's heavy Judgments testify the truth hereof? does not his fierce wrath speak as much? O then, let us humble our selves under the Almighty hands of this revenging God, that so once again his face may shine unto us Away for a time with your subtle questions,
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And how can you disobey this counsel, if you doe but think of the reason vsed by him for perswasions sake, in the words following? And he will lift you vp.
And how can you disobey this counsel, if you do but think of the reason used by him for persuasions sake, in the words following? And he will lift you up.
And in delivering this third note, I may bee fitly occasioned to speake somewhat of the reason brought to perswade vs to the obedience of this counsell;
And in delivering this third note, I may be fitly occasioned to speak somewhat of the reason brought to persuade us to the Obedience of this counsel;
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Lift not vp, but cast downe ] It hath beene observed, that the Peacocke, as proud as hee is of his gallant feathers, as soone as he beholdeth his foule feete, abateth himselfe, and is humbled.
Lift not up, but cast down ] It hath been observed, that the Peacock, as proud as he is of his gallant Feathers, as soon as he beholdeth his foul feet, abateth himself, and is humbled.
& perverse passions, which rule, and raigne in vs, to humble our selues, & to abate our pride ingendred but of a few feathers, and those indeed very blacke, howsoever they cary an appearance of beautie.
& perverse passion, which Rule, and Reign in us, to humble our selves, & to abate our pride engendered but of a few Feathers, and those indeed very black, howsoever they carry an appearance of beauty.
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But the prince of darknes, that subtile serpent, which fell from Heaven like the lightning, not content with that rule, which he hath over the children of vnbeleefe, hath soe busied himselfe to obscure even those, which should shine as lights in this world;
But the Prince of darkness, that subtle serpent, which fell from Heaven like the lightning, not content with that Rule, which he hath over the children of unbelief, hath so busied himself to Obscure even those, which should shine as lights in this world;
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that (although the Moone shall bee abashed, and the Son ashamed, when the Lord of Hosts shall raigne in Mount Syon and in Ierusalem, yet) wee, dust and ashes, cloathed in iniquitie,
that (although the Moon shall be abashed, and the Son ashamed, when the Lord of Hosts shall Reign in Mount Syon and in Ierusalem, yet) we, dust and Ashes, clothed in iniquity,
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Notwithstanding that we may the better see into them, and by seeing into them more willingly endeavour to avoide them, let not a severall examination of each of them, seeme tedious vnto you.
Notwithstanding that we may the better see into them, and by seeing into them more willingly endeavour to avoid them, let not a several examination of each of them, seem tedious unto you.
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a secret poison, a hidden sin, a forger of fraud, a mother of hypocrisie, a spring of envie, the fewell of all vice, a moath to holinesse, a blinding of the heart;
a secret poison, a hidden since, a forger of fraud, a mother of hypocrisy, a spring of envy, the fuel of all vice, a moath to holiness, a blinding of the heart;
A long time it hath beene fostered; the beginning of al ages witnesseth as much. Eue would be as a Goddess, Gen. 3.5. The builders of Babel would vp to Heaven, Gen. 11.4. Miriam and Aaron would speake for the Lord, as well as Moses, Num. 12.2.
A long time it hath been fostered; the beginning of all ages Witnesseth as much. Eue would be as a Goddess, Gen. 3.5. The Builders of Babel would up to Heaven, Gen. 11.4. Miriam and Aaron would speak for the Lord, as well as Moses, Num. 12.2.
Did not Ionathan say vnto David, Thou shalt reigne, and I will be next to thee? 1. Sam. 23.17. Did not Zebedees wife make suit to Christ, that her children might sit in his kingdome, the one one his right hand, and the other on his left? Mat. 20.20. Did not Christs disciples among themselues contend, who should bee the greatest? Mark. 9.34. Yeeld we then, that a long time Ambition hath beene fostered, and yet behold we are not weary of making much of it.
Did not Ionathan say unto David, Thou shalt Reign, and I will be next to thee? 1. Sam. 23.17. Did not Zebedee's wife make suit to christ, that her children might fit in his Kingdom, the one one his right hand, and the other on his left? Mathew 20.20. Did not Christ Disciples among themselves contend, who should be the greatest? Mark. 9.34. Yield we then, that a long time Ambition hath been fostered, and yet behold we Are not weary of making much of it.
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Both in Church and Common wealth everie one is set to lift vp himselfe. For the Church what shall we say? Sisac must be lifted vp; his wealth must be encreased; but how? even thus: He will spoile the Temple:
Both in Church and Common wealth every one is Set to lift up himself. For the Church what shall we say? Sisac must be lifted up; his wealth must be increased; but how? even thus: He will spoil the Temple:
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he will take away the treasures of the Lords house: Salomons golden shields, shall be turned in Rehoboams shields of brasse, 1. King. 14.26. Dionysius his religion is not forgotten:
he will take away the treasures of the lords house: Solomon's golden shields, shall be turned in Rehoboams shields of brass, 1. King. 14.26. Dionysius his Religion is not forgotten:
and thus wittily (they think) they cary away the golden beard. In that old Arke of the testament overlaid round about with gold, were these three things, Manna, Aarons rod, and the tables of the testamēt;
and thus wittily (they think) they carry away the golden beard. In that old Ark of the Testament overlaid round about with gold, were these three things, Manna, Aaron's rod, and the tables of the Testament;
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Many Sisackes, and many of Dionysius his schollers, haue fatted themselues with a great part of our Manna; that little which remaineth they snatch at too;
Many Sisackes, and many of Dionysius his Scholars, have fatted themselves with a great part of our Manna; that little which remains they snatch At too;
and would willingly feed thereon, could they but pul downe Aarons rode; and so would they leaue vs nothing but the two tables, nothing but poore schollers bookes to liue by.
and would willingly feed thereon, could they but pull down Aaron's road; and so would they leave us nothing but the two tables, nothing but poor Scholars books to live by.
If they be so perswaded, the surely they remember not, or they care not for, that writing hand which appeared to Belshazzar, while he was drinking in the place, which his father had taken from the Temple in Ierusalem: for some of them haue done so, and more:
If they be so persuaded, the surely they Remember not, or they care not for, that writing hand which appeared to Belshazzar, while he was drinking in the place, which his father had taken from the Temple in Ierusalem: for Some of them have done so, and more:
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and then surely they remember not, or they care not for, the word of the Lord, who hath said, yee haue spoiled me, by deteining your tithes and offerings, Mal. 3.8. for many of them haue done so, and more:
and then surely they Remember not, or they care not for, the word of the Lord, who hath said, ye have spoiled me, by detaining your Tithes and offerings, Malachi 3.8. for many of them have done so, and more:
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and then surely they remember not, or care not for, the dreadfull iudgement, which befell Ananias, and his wife for keeping backe part of the price of their owne possession, which they sold to the vse of the Church; for all of them haue done (shall I say so? I may not;
and then surely they Remember not, or care not for, the dreadful judgement, which befell Ananias, and his wife for keeping back part of the price of their own possession, which they sold to the use of the Church; for all of them have done (shall I say so? I may not;
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for were there no buyers, there could be no sellers; would no man giue them the liuelyhood of the Church, they could not take it: Ambitious Pastors do make their Patrons rich.
for were there no buyers, there could be no sellers; would no man give them the liuelyhood of the Church, they could not take it: Ambitious Pastors do make their Patrons rich.
Thus while the seller defends himselfe by the buyer, the taker by the giver, the patrone by the hireling, and each by the other, they are all become like to Samsons foxes, Iud. 15.4. in their tailes they are vnited, they are knit togither in mischiefe, & they haue their firebrāds too, to burne vp the commodities of the CHVRCH.
Thus while the seller defends himself by the buyer, the taker by the giver, the patron by the hireling, and each by the other, they Are all become like to Samsons foxes, Iud. 15.4. in their tails they Are united, they Are knit together in mischief, & they have their firebrands too, to burn up the commodities of the CHURCH.
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Silvester 2. gaue himselfe to the Devill, that hee might attaine to the papacie, so writeth Platina in the life of Silvester. Silvester hath left many sons behinde him,
Silvester 2. gave himself to the devil, that he might attain to the papacy, so Writeth Platina in the life of Silvester. Silvester hath left many Sons behind him,
For I perswade my selfe, I may not reveale all their sins, lest the vncircumcised reioice: yet know I withall, that I may not cover some of their sinnes, iest the vncircumcised encrease. One saide,
For I persuade my self, I may not reveal all their Sins, lest the uncircumcised rejoice: yet know I withal, that I may not cover Some of their Sins, jest the uncircumcised increase. One said,
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To what end serue those warnings, reproofes, excommunications, and corrections which Christ hath appointed, if every mans nakednesse should be covered? We may,
To what end serve those Warnings, reproofs, excommunications, and corrections which christ hath appointed, if every men nakedness should be covered? We may,
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But now, when in the hardnesse of their hearts, that cannot repent, they say they stumble not, although every man may see them lie groueling on the ground, shall we follow them,
But now, when in the hardness of their hearts, that cannot Repent, they say they Stumble not, although every man may see them lie groveling on the ground, shall we follow them,
like a blind mans boy, to stay them so oft as they fall? Shall wee say, all our Bishoprickes are as good as ever they were? shall we saie, none of our Deaneries are impaired? shall we say all come freely to their Prebends, their Parsonages, their Vicarages? shall we thus cover their nakednesse? So should we indeede make a cloake for their Simony,
like a blind men boy, to stay them so oft as they fallen? Shall we say, all our Bishoprics Are as good as ever they were? shall we say, none of our Deaneries Are impaired? shall we say all come freely to their Prebends, their Parsonages, their Vicarages? shall we thus cover their nakedness? So should we indeed make a cloak for their Simony,
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The maintenance of the Church, the liuelyhood of the yong Lambes, the Lambes not yet borne, is even consumed, by the greedinesse of the Wolues. How can we cal them Fathers, since they are our Butchers? Let them speake to their own children to cover them:
The maintenance of the Church, the liuelyhood of the young Lambs, the Lambs not yet born, is even consumed, by the greediness of the Wolves. How can we call them Father's, since they Are our Butchers? Let them speak to their own children to cover them:
Them that sinne openly, reproue openly, that the rest may feare, 1. Tim. 5.20. You haue heard the groaning of the Church; consider now what cause the Common wealth hath of lamentation.
Them that sin openly, reprove openly, that the rest may Fear, 1. Tim. 5.20. You have herd the groaning of the Church; Consider now what cause the Common wealth hath of lamentation.
But how? How they care not, so they be exalted. Athaliah woulde be sole governour and Queene, and that made her destroy all the Kings seed, 2. King. 11.1. It was a kingdom that Sellum looked for, and therfore Zacharie must be done to death, 2. Kings 15.10. Abimelech will not sticke to murther his 70 brethren, if so thereby he may attaine to a soveraignety, Iud. 9.5.
But how? How they care not, so they be exalted. Athaliah would be sole governor and Queen, and that made her destroy all the Kings seed, 2. King. 11.1. It was a Kingdom that Sellum looked for, and Therefore Zacharias must be done to death, 2. Kings 15.10. Abimelech will not stick to murder his 70 brothers, if so thereby he may attain to a sovereignty, Iud. 9.5.
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And what shall I say more? For the time would be too short for me to tel of Absolon, and of Scheba, and of Adoniah, and of Zimrie, also of Assuerus, Schebna, and many others, which through a desire of lifting vp themselues, haue wrought wickednesse, cōspired against their masters, rebelled against their rulers, not spared their owne fathers;
And what shall I say more? For the time would be too short for me to tell of Absalom, and of Sheba, and of Adoniah, and of Zimrie, also of Assuerus, Schebna, and many Others, which through a desire of lifting up themselves, have wrought wickedness, conspired against their Masters, rebelled against their Rulers, not spared their own Father's;
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haue beene full of wrath, because others haue not bowed the knees vnto them: whom the world was well wearie of, because they wearied all, but themselues.
have been full of wrath, Because Others have not bowed the knees unto them: whom the world was well weary of, Because they wearied all, but themselves.
Tell mee, doth not the country gentleman enclose his commons? doth not the landlord racke his tenants? doth not the seller then thinke his gaines best,
Tell me, does not the country gentleman enclose his commons? does not the landlord rack his tenants? does not the seller then think his gains best,
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and our devouring Cannibals, which drawe the skinnes of the poore from their flesh, and the flesh from their bones, to the very dividing of their ioints and marrow, would soone be lessened.
and our devouring Cannibals, which draw the skins of the poor from their Flesh, and the Flesh from their bones, to the very dividing of their Joints and marrow, would soon be lessened.
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Neuer was Barzillai so happy, as when he would not be exalted, 2. Sam. 19.34. Never had the Shunamite such quiet as when she cared not for preferment, 2. Kings 4.13. Never did the Disciples seeme so rich, as when they were willing to leaue all, Luk. 5.11. Art thou poore? so were the Smyrnians, bee content as they were;
Never was Barzillai so happy, as when he would not be exalted, 2. Sam. 19.34. Never had the Shunamite such quiet as when she cared not for preferment, 2. Kings 4.13. Never did the Disciples seem so rich, as when they were willing to leave all, Luk. 5.11. Art thou poor? so were the Smyrnians, be content as they were;
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be content as they were, and then shalt thou reioice in thy tribulations. Art thou spoiled by theeues? hath fire consumed all thy goods? or is it worse with thee? such was Iobs lot:
be content as they were, and then shalt thou rejoice in thy tribulations. Art thou spoiled by thieves? hath fire consumed all thy goods? or is it Worse with thee? such was Jobs lot:
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Thus is contentation like the waters of Iordan, wherein Naaman was washed, 2. Kings 5.14. For as his flesh, which before was leaprous, became faire, and cleane after his washing;
Thus is contentation like the waters of Iordan, wherein Naaman was washed, 2. Kings 5.14. For as his Flesh, which before was leprous, became fair, and clean After his washing;
so after we are once bathed in the rivers of contentment, proceeding from so sweet a fountaine as Godlinesse is, all our tedious and irksome leprosies shall be cleansed, all our actions,
so After we Are once bathed in the Rivers of contentment, proceeding from so sweet a fountain as Godliness is, all our tedious and irksome Leprosies shall be cleansed, all our actions,
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It is like that tree, which Moses cast into the spring to season the bitternesse of the waters, Exod. 15.25. or that salt, which Elisha cast into the noysome waters to make them wholesome, 2. King. 2.21. or that meale, which the same man of God put into the bitter pottage to make it sweet, 2. Kings 4.41.
It is like that tree, which Moses cast into the spring to season the bitterness of the waters, Exod 15.25. or that salt, which Elisha cast into the noisome waters to make them wholesome, 2. King. 2.21. or that meal, which the same man of God put into the bitter pottage to make it sweet, 2. Kings 4.41.
For come anguish, come sicknesse, come iniuries, come losses, come famine, come banishment, come death, and worse then death, if worse may come, all shall be sweet to the contented soule.
For come anguish, come sickness, come injuries, come losses, come famine, come banishment, come death, and Worse then death, if Worse may come, all shall be sweet to the contented soul.
Neither doth hee herein counsell vs to that which himselfe had not vndergone, for hee had learned in whatsoever state hee was, to bee content therewith, as appeareth, Philip. 4.11.
Neither does he herein counsel us to that which himself had not undergone, for he had learned in whatsoever state he was, to be content therewith, as appears, Philip. 4.11.
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You are compared in the Scriptures, not to Lyons or Horses, such proud creatures, but to sheepe; to put you in mind of the modesty, and simplicitie, which is required of you:
You Are compared in the Scriptures, not to Lyons or Horses, such proud creatures, but to sheep; to put you in mind of the modesty, and simplicity, which is required of you:
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but labour yee rather to seeke them al, & acknowledge them to be so great as they are, that so in respect of them you may confesse your estate to be so good as it is.
but labour ye rather to seek them all, & acknowledge them to be so great as they Are, that so in respect of them you may confess your estate to be so good as it is.
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Hee hath given his sonne Christ Iesus vnto you, will hee not with him giue you all things needfull for you? Hee hath provided a kingdome for you in Heaven, will he then be wanting vnto you on Earth? he wil not.
He hath given his son christ Iesus unto you, will he not with him give you all things needful for you? He hath provided a Kingdom for you in Heaven, will he then be wanting unto you on Earth? he will not.
and since our gluttons will not, our dogges shall pittie poore Lazarus. O could our hearts once become fleshy, and take the impression of these few lessons,
and since our gluttons will not, our Dogs shall pity poor Lazarus. O could our hearts once become fleshy, and take the impression of these few Lessons,
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then would we not striue for this world, as we do, Lawyer against lawyer, neighbor against neighbour, brother against brother, as if we were a company of beggars thrusting at a dole: then would there be no Achabs, to be sicke for Naboths vineyard:
then would we not strive for this world, as we do, Lawyer against lawyer, neighbour against neighbour, brother against brother, as if we were a company of beggars thrusting At a dole: then would there be no Ahab's, to be sick for Naboth's vineyard:
we should haue in readinesse for the curing of every wound, a Chirurgion; for the preventing of every disease, a Physician; for the ending of everie strife, a lawyer; for the satisfying of every doubt, a preacher; for asswaging of every griefe, a comforter; and all this within our selues:
we should have in readiness for the curing of every wound, a Chirurgeon; for the preventing of every disease, a physician; for the ending of every strife, a lawyer; for the satisfying of every doubt, a preacher; for assuaging of every grief, a comforter; and all this within our selves:
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thriue with water, and pulse, as well as others do with their wine, and iunkets. And so I come to the second sort of lifters vp, which in the pride of their hearts, doe pretend a glory,
thrive with water, and pulse, as well as Others do with their wine, and junkets. And so I come to the second sort of lifters up, which in the pride of their hearts, do pretend a glory,
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and praise in those gifts, and graces which they haue received from the Lord. A little wormewoode is of force sufficient to make bitter a great vessell;
and praise in those Gifts, and graces which they have received from the Lord. A little Wormwood is of force sufficient to make bitter a great vessel;
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If a marchant, and a friend of yours, after his long travail to the farthest parts either of the East or West Indies, returning home with great riches, should in his owne country haven before your eies suffer shipwracke,
If a merchant, and a friend of yours, After his long travail to the farthest parts either of the East or West Indies, returning home with great riches, should in his own country Haven before your eyes suffer shipwreck,
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You your selues haue been travailers a long time in a strange country, farre from your home, much farther then either of the Indies, and manie of you haue laden your selues (I doubt it not) with great riches, with the precious riches, of knowledge, of honesty, and of Godlie living, and you seeme to be cloathed with sincerity, integrity,
You your selves have been travelers a long time in a strange country, Far from your home, much farther then either of the Indies, and many of you have laden your selves (I doubt it not) with great riches, with the precious riches, of knowledge, of honesty, and of Godly living, and you seem to be clothed with sincerity, integrity,
and are even ready to enter the haven of the celestiall Ierusalem: now if any of you thus furnished with the abundance of Gods blessings, shall thereby exalt,
and Are even ready to enter the Haven of the celestial Ierusalem: now if any of you thus furnished with the abundance of God's blessings, shall thereby exalt,
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and lift vp himselfe, and thinke in his heart, with the prowd Pharisee, that he is not, as other men are, I may boldly say, that, that mā hath made shipwracke of all,
and lift up himself, and think in his heart, with the proud Pharisee, that he is not, as other men Are, I may boldly say, that, that man hath made shipwreck of all,
If you should be set vpon a pinnacle, or vpon the ridge of an house, and then would not looke to your footing, could you be thought lesse then desperate? Such is your estate:
If you should be Set upon a pinnacle, or upon the ridge of an house, and then would not look to your footing, could you be Thought less then desperate? Such is your estate:
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For could you but enter the examination of your owne harts, it would easily be graunted me, that the Magistrate taketh a pride in his authority, the Gentleman in his parentage, the Rich man in his wealth, the strong man in his strength, the learned in his knowledge, the preacher in his preaching, yea and every man in every good thing he hath, or doth.
For could you but enter the examination of your own hearts, it would Easily be granted me, that the Magistrate Takes a pride in his Authority, the Gentleman in his parentage, the Rich man in his wealth, the strong man in his strength, the learned in his knowledge, the preacher in his preaching, yea and every man in every good thing he hath, or does.
for so doing, were cast downe frō Heaven, and are now reserved in everlasting chaines vnder darknes vnto the iudgement of that great day, Iude, 1.6. and Nebuchadnezzar, who for so doing was expelled his palace, and made to eate grasse with the beasts of the forrest, Dan. 4.32. and Pharaoh, who for so doing, was brought out of his kingdome, and lodged in the red sea among the fishes, Exod. 14.28. No sinne hath pulled downe so many as this which promiseth to set vs vp.
for so doing, were cast down from Heaven, and Are now reserved in everlasting chains under darkness unto the judgement of that great day, Iude, 1.6. and Nebuchadnezzar, who for so doing was expelled his palace, and made to eat grass with the beasts of the forest, Dan. 4.32. and Pharaoh, who for so doing, was brought out of his Kingdom, and lodged in the read sea among the Fish, Exod 14.28. No sin hath pulled down so many as this which promises to Set us up.
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then would our men content themselues to go like Abraham, and our women like Sarah; then would they not make this their worke (as one hath lately and too truely said) so soone as they rise in the morning to put a pedlars shop vpon their backs,
then would our men content themselves to go like Abraham, and our women like Sarah; then would they not make this their work (as one hath lately and too truly said) so soon as they rise in the morning to put a pedlars shop upon their backs,
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and colour their faces, & pricke their ruffes, and frisle their haire, (and then, saith he their daies work is done) as though their office were to paint a faire image every morning,
and colour their faces, & prick their ruffs, and frisle their hair, (and then, Says he their days work is done) as though their office were to paint a fair image every morning,
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ready are we to renounce Christ, yea dayly in deed we do renounce him, yet stoutly we protest with Peter, that we wil die with him, rather then forsake him.
ready Are we to renounce christ, yea daily in deed we do renounce him, yet stoutly we protest with Peter, that we will die with him, rather then forsake him.
Thus whilst every one speaketh pleasing words vnto himself, & saith I will reigne, or I shall not be removed, or who shall ascend aboue me? yea though he speake nothing,
Thus while every one speaks pleasing words unto himself, & Says I will Reign, or I shall not be removed, or who shall ascend above me? yea though he speak nothing,
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though thou shouldest make thy nest as high as the eagle, I will bring thee downe from thence; saith the LORD, Ier. 49.16. He casteth downe the prowd, and exalteth the humble, and meeke:
though thou Shouldst make thy nest as high as the Eagl, I will bring thee down from thence; Says the LORD, Jeremiah 49.16. He Cast down the proud, and Exalteth the humble, and meek:
and made him to be buried in another country, Es. 22.18. Herod, he killed Iames, imprisoned Peter, and much more did he as wickedly, and all that while was he spared;
and made him to be buried in Another country, Es. 22.18. Herod, he killed James, imprisoned Peter, and much more did he as wickedly, and all that while was he spared;
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and saying, the voice of God, and not of man, God resisted him, & made the vile wormes to bee his murderers, Act. 12.23. God resisteth the prowd, and giveth grace vnto the hūble. Flatter not your selues:
and saying, the voice of God, and not of man, God resisted him, & made the vile worms to be his murderers, Act. 12.23. God Resisteth the proud, and gives grace unto the humble. Flatter not your selves:
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whosoever professeth of himselfe, that hee is not, as other men are, that he is no extortioner, no adulterer, no sinner; his profession is as the professiō of that Pharisee, Luk. 18.11. & God wil resist him:
whosoever Professes of himself, that he is not, as other men Are, that he is no extortioner, no adulterer, no sinner; his profession is as the profession of that Pharisee, Luk. 18.11. & God will resist him:
Whosoever speaketh pleasingly to himself, and saith, Is not this great BABEL, which I haue built for the house of MY kingdome, and honour of MY Maiestie? Haue I not done thus,
Whosoever speaks pleasingly to himself, and Says, Is not this great BABEL, which I have built for the house of MY Kingdom, and honour of MY Majesty? Have I not done thus,
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And now that wee may the better apply our selues to this humility of spirit, let vs here also take two notes with vs. 1 Let vs enter into a due consideration of our estate, as it is by nature:
And now that we may the better apply our selves to this humility of Spirit, let us Here also take two notes with us 1 Let us enter into a due consideration of our estate, as it is by nature:
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You know, it is no better then clay, no better then mire, no better then the very slime of the earth. And therefore it best and most naturally agreeth with vs,
You know, it is no better then clay, no better then mire, no better then the very slime of the earth. And Therefore it best and most naturally agreeth with us,
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This was well knowne (that I may omit the rest) to Abraham, Iob, and Paule; for our bodies, in Abrahams iudgement, are dust, and ashes, Gen. 18.27 very ready with every b•ast of wind to be scatered.
This was well known (that I may omit the rest) to Abraham, Job, and Paul; for our bodies, in Abrahams judgement, Are dust, and Ashes, Gen. 18.27 very ready with every b•ast of wind to be scattered.
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Smoake was, but that is dissolued; bubbles were vpon the water, but they are broken; Spiders webbes haue beene in our windowes, but we haue swept them downe.
Smoke was, but that is dissolved; bubbles were upon the water, but they Are broken; Spiders webs have been in our windows, but we have swept them down.
Now would yee vse some accompt to finde out of what length your liues are? So may yee follow either Iacobs, or Davids, or the Hebrewes, or the Fathers account.
Now would ye use Some account to find out of what length your lives Are? So may ye follow either Iacobs, or Davids, or the Hebrews, or the Father's account.
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few and evill haue my daies beene, Gen. 47.9. and Moses prayer to the Lord, was, to bee taught to number his daies, Psalm. 90.20. thereby shewing how small wisdome is seene in reckoning after either yeares, or monthes, or weekes. Would you vse Davids accompt? then may your hand serue you for a measure;
few and evil have my days been, Gen. 47.9. and Moses prayer to the Lord, was, to be taught to number his days, Psalm. 90.20. thereby showing how small Wisdom is seen in reckoning After either Years, or months, or weeks. Would you use Davids account? then may your hand serve you for a measure;
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first deduct your time of sleepe, so, that if your yeares bee threescore and tenne, as it is, Psalm. 90.20. fiue and thirtie of those at once must be dashed out:
First deduct your time of sleep, so, that if your Years be threescore and tenne, as it is, Psalm. 90.20. fiue and thirtie of those At once must be dashed out:
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as vanitie, saith Ecclesiastes chap. 11.10. and last of all abate yee the time of your sorrow, wherein you had rather die then liue. This reckoning once made what a small remnant will there be for your liues? But would yee make choice of the Fathers account? then thus proceed yee:
as vanity, Says Ecclesiastes chap. 11.10. and last of all abate ye the time of your sorrow, wherein you had rather die then live. This reckoning once made what a small remnant will there be for your lives? But would ye make choice of the Father's account? then thus proceed ye:
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and thus shall you leaue nothing for your liues, but the time present; nothing but a moment: and what is a moment to your expectation? What is a moment to eternitie? He that hath a heart to consider, let him consider how short his life is, and be he proud if he can.
and thus shall you leave nothing for your lives, but the time present; nothing but a moment: and what is a moment to your expectation? What is a moment to eternity? He that hath a heart to Consider, let him Consider how short his life is, and be he proud if he can.
The Goates of Candie being shot in with a shaft or iavelin, doe forthwith seeke out the hearbe Dittanie, and eate it, by vertue whereof the arrowes or iavelins fall out, and their wounds are cured.
The Goats of Candie being shot in with a shaft or javelin, do forthwith seek out the herb Dittanie, and eat it, by virtue whereof the arrows or javelins fallen out, and their wounds Are cured.
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Beares against the evill of mandrakes doe vse the benefite of Emmets. These, and many like examples hath Plini• set downe, lib. 8. cap. 27. Erasmus hath added this conclusion, Nullum est animal, quod non intelligat sua remedia;
Bears against the evil of mandrakes do use the benefit of Emmets. These, and many like Examples hath Plini• Set down, lib. 8. cap. 27. Erasmus hath added this conclusion, Nullum est animal, quod non Intelligat sua Remedy;
That which is vnsavorie, shall it be eaten without salt? or is there any tast in the white of an egge? Languishing Iob maketh this question, chap. 6.6.
That which is unsavoury, shall it be eaten without salt? or is there any taste in the white of an egg? Languishing Job makes this question, chap. 6.6.
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& laid together in the ballance, would bee heavier then the sands of the Sea? The arrowes of the Almightie are in vs, their venim hath even drunke vp our spirits.
& laid together in the balance, would be Heavier then the sands of the Sea? The arrows of the Almighty Are in us, their venom hath even drunk up our spirits.
for so, after this life wee shall bee nothing but prayes for Sathan, nothing but firebrands of Hell. He that hath a heart to consider, let him consider,
for so, After this life we shall be nothing but prays for Sathan, nothing but firebrands of Hell. He that hath a heart to Consider, let him Consider,
This is the reason which St Paule vsed to beate downe pride in the Corinthians: what hast thou (saith he) that thou hast not receaued? 1. Cor. 4.7. Art thou rich? it is not of thy selfe:
This is the reason which Saint Paul used to beat down pride in the Corinthians: what hast thou (Says he) that thou hast not received? 1. Cor. 4.7. Art thou rich? it is not of thy self:
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If thou haue fiue talents, thy Lord will looke for the increase of fiue: if thou haue more riches then others, knowe, that they are bestowed vpon thee to relieue, and succour those that want;
If thou have fiue Talents, thy Lord will look for the increase of fiue: if thou have more riches then Others, know, that they Are bestowed upon thee to relieve, and succour those that want;
thou maist not lay them vp in store for thy selfe for many yeares; For how knowest thou (ô foole) whether this night they will fetch away thy soule from thee? And thē whose shal those things be, which thou hast prouided?
thou Mayest not lay them up in store for thy self for many Years; For how Knowest thou (o fool) whither this night they will fetch away thy soul from thee? And them whose shall those things be, which thou hast provided?
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And thus, whether we consider our estate as it is by nature, or the fountaine, from which all good things, which we enioy, doe proceed, wee may in some measure bee moved to imbrace humilitie. For so shall we be taught,
And thus, whither we Consider our estate as it is by nature, or the fountain, from which all good things, which we enjoy, do proceed, we may in Some measure be moved to embrace humility. For so shall we be taught,
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and make you a new heart, and a new spirit, for why will you die, O house of Israel? When the Lord spake so by his Prophet, Ezech. 18.31. in effect hee spake thus:
and make you a new heart, and a new Spirit, for why will you die, Oh house of Israel? When the Lord spoke so by his Prophet, Ezekiel 18.31. in Effect he spoke thus:
If they then, then we much more now, and now if ever, had need vnfainedly to repent, & amend our liues. Hereto haue we beene invited (you cannot forget it) by a late pretended invasion: but then we cried vnto the LORD in our troubles, & he delivered vs out of our distresse.
If they then, then we much more now, and now if ever, had need unfeignedly to Repent, & amend our lives. Hereto have we been invited (you cannot forget it) by a late pretended invasion: but then we cried unto the LORD in our Troubles, & he Delivered us out of our distress.
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Hereto haue we as lately beene summoned (and this you may remember) by a grievous sicknesse, by a farre scattered plague, by a present death eating vp our brethren almost in every place of this land;
Hereto have we as lately been summoned (and this you may Remember) by a grievous sickness, by a Far scattered plague, by a present death eating up our brothers almost in every place of this land;
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they which were vniust, are vniust still; they which were filthy, are filthy still: yea they which seemed religious, like so many Damases haue embraced this present world.
they which were unjust, Are unjust still; they which were filthy, Are filthy still: yea they which seemed religious, like so many Damases have embraced this present world.
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Thus haue all, as it were, made a league with death, and a covenaunt with the graue, perswading themselues, that albeit there come a sword, there come a plague, there come the worst that may come through the land,
Thus have all, as it were, made a league with death, and a Covenant with the graven, persuading themselves, that albeit there come a sword, there come a plague, there come the worst that may come through the land,
Can we thinke of it without bleeding harts how this want of bread in all our quarters hath set the very print of death in the yet-living faces of many of our brethrē, which are as deare and it may be, much dearer to God,
Can we think of it without bleeding hearts how this want of bred in all our quarters hath Set the very print of death in the yet-living faces of many of our brothers, which Are as deer and it may be, much Dearer to God,
for so shall we finde it to be a punishment for sinnes raigning among vs. For this famine is sent vs by him, whose property it is to turne the floods into a wildernes, and the springs of water into drynesse,
for so shall we find it to be a punishment for Sins reigning among us For this famine is sent us by him, whose property it is to turn the floods into a Wilderness, and the springs of water into dryness,
for Davids sinne, flew with the pestilence seavēty thousand of the people; for Baashaes own trāsgression brought evill vpon his whole houshold, his kinsfolk, and his friends;
for Davids sin, flew with the pestilence seavēty thousand of the people; for Baashaes own Transgression brought evil upon his Whole household, his kinsfolk, and his Friends;
And then in the counsell I observed 3. notes, vsing the direction of the words themselues. 1 Lift not vp, but cast downe. 2 Cast downe not others, but your selues. 3 Cast down your selues, not before mē, but before the Lord Where I signified, that iust occasion was given, to speak of the reason moving vs to the obedience of this counsel,
And then in the counsel I observed 3. notes, using the direction of the words themselves. 1 Lift not up, but cast down. 2 Cast down not Others, but your selves. 3 Cast down your selves, not before men, but before the Lord Where I signified, that just occasion was given, to speak of the reason moving us to the Obedience of this counsel,
Now followeth the second note, ( cast downe, not others, but your selues, ) which devideth it selfe into two parts: 1. cast down not others: 2. but your selues. Cast downe not others;
Now follows the second note, (cast down, not Others, but your selves,) which Divideth it self into two parts: 1. cast down not Others: 2. but your selves. Cast down not Others;
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So then, that yee do no iniurie to any, but deale charitably with all, out of the first part, you may learne three things. 1 Not to disgrace your neighbours.
So then, that ye do no injury to any, but deal charitably with all, out of the First part, you may Learn three things. 1 Not to disgrace your neighbours.
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We that are Christians and iournying towards Heaven, must go, not so much by walking, as by loving, not so much with our feet, as with our affections: neither is there any thing which maketh a good or a bad life, but a good or a bad loue. If therefore we will to Heaven by the right way, we must be rich in good works, we must be framed according to the rule of Gospel-like perfectiō;
We that Are Christians and journeying towards Heaven, must go, not so much by walking, as by loving, not so much with our feet, as with our affections: neither is there any thing which makes a good or a bad life, but a good or a bad love. If Therefore we will to Heaven by the right Way, we must be rich in good works, we must be framed according to the Rule of Gospel-like perfection;
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Now think, how thou lovest thy selfe: It is not with a feigned loue, not with a cold loue, not with temporary loue, not in word onely: therefore must thy loue towards thy neighbour, be vnfeigned, it must be fervent, it must be enduring, it must bee effectuall; adde hereto a fift condition;
Now think, how thou Lovest thy self: It is not with a feigned love, not with a cold love, not with temporary love, not in word only: Therefore must thy love towards thy neighbour, be unfeigned, it must be fervent, it must be enduring, it must be effectual; add hereto a fift condition;
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where we are willed in loving others, not so much to regard that loue, wherewith we loue our selues, as that, wherewith Christ loues vs. As he hath loved vs,
where we Are willed in loving Others, not so much to regard that love, wherewith we love our selves, as that, wherewith christ loves us As he hath loved us,
and therefore hath Christ loved vs with a peculiar loue aboue other men, Galat. 2.20. Therfore must we also loue our brethrē peculiarly in the Lord, for that very cause,
and Therefore hath christ loved us with a peculiar love above other men, Galatians 2.20. Therefore must we also love our brothers peculiarly in the Lord, for that very cause,
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wee must not looke that they loue vs first (for the heathens can bee content to yeeld loue for loue, Mat. 5.46.) But we must loue thē first, and by so loving them stirre them vp to loue vs againe.
we must not look that they love us First (for the Heathens can be content to yield love for love, Mathew 5.46.) But we must love them First, and by so loving them stir them up to love us again.
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Therfore must we also loue all men, be they sinners, or seeme they iust; seeme they our friends or be they our foes, bee they of what estate and condition soever.
Therefore must we also love all men, be they Sinners, or seem they just; seem they our Friends or be they our foes, be they of what estate and condition soever.
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It is a true loue; for Christ is truth it selfe, Iohn. 14.6. It is an ardent loue•, for Christ laid downe his life, he shed his blood, for his sheepe, Iohn, 10.15. It is a never dying loue, for Christ loues his vnto the end, Ioh. 13.1.
It is a true love; for christ is truth it self, John. 14.6. It is an Ardent loue•, for christ laid down his life, he shed his blood, for his sheep, John, 10.15. It is a never dying love, for christ loves his unto the end, John 13.1.
And therefore must wee also loue our neighbours truly, earnestly, & constantly. We must abandon al false, feigned, and vaine loue, all corrupt loue, all gainefull loue, al tongue-loue, and the like,
And Therefore must we also love our neighbours truly, earnestly, & constantly. We must abandon all false, feigned, and vain love, all corrupt love, all gainful love, all tongue-loue, and the like,
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then that the sinnes of the people vnder his government should not bee forgiuen? Exod. 32.32. Could any thing else, haue caused David to make his petitions to God for to lay the pestilence vpon him and his fathers house, and to spare the people committed to his charge? 2. Sam. 24.17. Could any thing else haue moved Paule to wish with his owne damnation to redeeme the reiection of the Iewes? Rom. 9.3. What shal I tell you of Elizeus, who took order for the safe returne of his enimies, the king of Arams servants, to their Lord and master? 2. Kings 6.22. or of Ieremie, who stood before the Lord, to speak good for such as had digged a pit for his soule, Ierem. 18.20. or of Steven, who then prayed for the people, when they stoned him? Act. 7.60. Naomi might haue done her kinseman all the disgrace set downe in the law;
then that the Sins of the people under his government should not be forgiven? Exod 32.32. Could any thing Else, have caused David to make his petitions to God for to lay the pestilence upon him and his Father's house, and to spare the people committed to his charge? 2. Sam. 24.17. Could any thing Else have moved Paul to wish with his own damnation to Redeem the rejection of the Iewes? Rom. 9.3. What shall I tell you of Elisha, who took order for the safe return of his enemies, the King of Arams Servants, to their Lord and master? 2. Kings 6.22. or of Ieremie, who stood before the Lord, to speak good for such as had dug a pit for his soul, Jeremiah 18.20. or of Steven, who then prayed for the people, when they stoned him? Act. 7.60. Naomi might have done her kinsman all the disgrace Set down in the law;
The supposed father of Christ, that iust one, perceauing that his betrothed spouse was with child before ever they came together, was minded to put her away secretly; for hee would not make her a publike example.
The supposed father of christ, that just one, perceiving that his betrothed spouse was with child before ever they Come together, was minded to put her away secretly; for he would not make her a public Exampl.
as they are? Whence is it, that the hand of Caine is so ready at the throat of Abel? Gen. 4.8. Whence is it that the shepheards of Gerar, and the shepheards of Isaac cannot agree? Gen. 26.20. Whence is it that Esau hateth Iacob? Gen. 27.41. that Ioseph is ready to be sold for 20 peeces of silver? Gen. 37.28. That Saul seeketh David to slay him? 1. Sam. 20.33.
as they Are? Whence is it, that the hand of Cain is so ready At the throat of Abel? Gen. 4.8. Whence is it that the shepherds of Gerar, and the shepherds of Isaac cannot agree? Gen. 26.20. Whence is it that Esau hates Iacob? Gen. 27.41. that Ioseph is ready to be sold for 20 Pieces of silver? Gen. 37.28. That Saul seeks David to slay him? 1. Sam. 20.33.
that a man lieth wounded by the high way, & neither Priest, nor Levite will helpe him? Luk. 10.31, 32. Is it not from our want of true loue? Now haue we many of Haman his spirit, who did malitiously informe Assuerus against the Iewes, that so he might vtterly destroy them, Hest. 3.8, 9. and many of Doeg his spirit, who by his false accusatiō murdered 85 Priests and smote the city Nob with all the men, women,
that a man lies wounded by the high Way, & neither Priest, nor Levite will help him? Luk. 10.31, 32. Is it not from our want of true love? Now have we many of Haman his Spirit, who did maliciously inform Assuerus against the Iewes, that so he might utterly destroy them, Hest. 3.8, 9. and many of Doeg his Spirit, who by his false accusation murdered 85 Priests and smote the City Nob with all the men, women,
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only must we haue one condition yeelded vnto, namely, that we shall not be reveiled, & then our brasen faces will beare vs out without blushing to report of any mā, that there is neither honesty, learning, nor religion in him;
only must we have one condition yielded unto, namely, that we shall not be revealed, & then our brazen faces will bear us out without blushing to report of any man, that there is neither honesty, learning, nor Religion in him;
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Read, and remember, what is written in the law; Thou shalt not walke about with tales among thy brethren, Lev. 19.16. Learne, and forget not, why Ierusalem was reproued;
Read, and Remember, what is written in the law; Thou shalt not walk about with tales among thy brothers, Lev. 19.16. Learn, and forget not, why Ierusalem was reproved;
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it was, because in her were men, that caried tales vp and downe to shed blood, Ezech. 22.9. Here, and follow, the counsell of St Iames in the words next after my text;
it was, Because in her were men, that carried tales up and down to shed blood, Ezekiel 22.9. Here, and follow, the counsel of Saint James in the words next After my text;
speak no evill one of another. For all which take this reason: he, which slaundreth with his tongue, may not dwell in the LORDS tabernacle, Psal. 15.3.
speak no evil one of Another. For all which take this reason: he, which slaundreth with his tongue, may not dwell in the LORDS tabernacle, Psalm 15.3.
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And can it be better to haue itching eares to heare such? Surely if he that speaketh slanderously against any mā, hath the Divell in his tongue, hee that willingly heareth such a speaker, hath the Divell in his eare. There cannot be a greater poyson, there cannot bee a verier cut-throat of all friendship and amitie betwixt man & man,
And can it be better to have itching ears to hear such? Surely if he that speaks slanderously against any man, hath the devil in his tongue, he that willingly hears such a speaker, hath the devil in his ear. There cannot be a greater poison, there cannot be a verier cutthroat of all friendship and amity betwixt man & man,
thou shalt never dwel in the tabernacle of the Lord, thou shalt never rest in his holy mountaine, if thou receaue a false report against thy neighbour, Psal. 15.3.
thou shalt never dwell in the tabernacle of the Lord, thou shalt never rest in his holy mountain, if thou receive a false report against thy neighbour, Psalm 15.3.
& that as we ought, we must not be too easie in beleeuing, wee must wisely weigh, who telleth it, of whom, in what manner, to what end, and such like circumstances;
& that as we ought, we must not be too easy in believing, we must wisely weigh, who Telleth it, of whom, in what manner, to what end, and such like Circumstances;
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And why, I pray you, is all this repetition of words to seeke, to make search, to enquire, and that diligently, if not to giue vs to vnderstand, what a fault it is to condemne before we knowe, and by and by to beleeue what ever we heare? If an Idolater were accused,
And why, I pray you, is all this repetition of words to seek, to make search, to inquire, and that diligently, if not to give us to understand, what a fault it is to condemn before we know, and by and by to believe what ever we hear? If an Idolater were accused,
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For haue we not all one father, hath not one God made vs all? Why thē should we transgresse every one against his brother, and breake the covenant of our fathers? It is an Item to vs all,
For have we not all one father, hath not one God made us all? Why them should we transgress every one against his brother, and break the Covenant of our Father's? It is an Item to us all,
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What is man that he should be cleane, or he that is borne of a woman, that he should be iust? Iob. 15.14. He is borne in iniquity and in sinne hath his mother cōceived him.
What is man that he should be clean, or he that is born of a woman, that he should be just? Job 15.14. He is born in iniquity and in sin hath his mother conceived him.
O Lord, be mercifull vnto me a sinner, Luk. 18.13. Come hither, whosoever thou be, that hast a desire to iudge other men, if thou be not too good to learne.
Oh Lord, be merciful unto me a sinner, Luk. 18.13. Come hither, whosoever thou be, that hast a desire to judge other men, if thou be not too good to Learn.
So then, thou maist behold, thinke vpon, and consider, the foolish, vnrighteous, and sinfull dealings of other men, (as a godly man may behold an image,
So then, thou Mayest behold, think upon, and Consider, the foolish, unrighteous, and sinful dealings of other men, (as a godly man may behold an image,
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But if thou haue that foolish eie, it will wander vp and downe, and make thee like the spider, out of the best flowers thou canst finde in thy neighbours life, to sucke strong poison.
But if thou have that foolish eye, it will wander up and down, and make thee like the spider, out of the best flowers thou Canst find in thy neighbours life, to suck strong poison.
and they had the wise eie, Gen. 9.22.23. The Edomites looked vpon the afflictions of their brethren, and are reproved, Obad. 12. for their foolish eie made thē reioice to see it. But Iobs friends looked vpon his afflictions, & are not reprooved:
and they had the wise eye, Gen. 9.22.23. The Edomites looked upon the afflictions of their brothers, and Are reproved, Obadiah 12. for their foolish eye made them rejoice to see it. But Jobs Friends looked upon his afflictions, & Are not reproved:
for what priviledge from sin, hast thou, or any man, that another hath not? You know that the greatest light may be eclipsed, the fairest beauty stained, and the goodlyest fruit blasted. So is it with your soules; the purest may be corrupted.
for what privilege from since, hast thou, or any man, that Another hath not? You know that the greatest Light may be eclipsed, the Fairest beauty stained, and the Goodliest fruit blasted. So is it with your Souls; the Purest may be corrupted.
What if many endued with great graces of Gods spirit, doe, like Zacheus, distribute the greatest part of their possessions to satisfie their iniuries and relieue the poore? yet many partaking also the like graces, are to much given to the loue of mony.
What if many endued with great graces of God's Spirit, do, like Zacchaeus, distribute the greatest part of their possessions to satisfy their injuries and relieve the poor? yet many partaking also the like graces, Are to much given to the love of money.
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Yea two of the Apostles, Iames and Iohn, will desire the superiority and the highest places in the church, howsoever all the rest envie and disdaine them for it.
Yea two of the Apostles, James and John, will desire the superiority and the highest places in the Church, howsoever all the rest envy and disdain them for it.
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Thus are many of the Lords tallest Cedars blowne downe to the ground, and thinkest thou (O much inferiour to a Cedar ) to stand firme? S. Paule giveth thee friendly counsaile, 1. Cor. 10.12. He that thinkes he standeth, let him take heed that he fall not.
Thus Are many of the lords Tallest Cedars blown down to the ground, and Thinkest thou (Oh much inferior to a Cedar) to stand firm? S. Paul gives thee friendly counsel, 1. Cor. 10.12. He that thinks he Stands, let him take heed that he fallen not.
Hast thou hitherto beene fed delicately, and brought vp in scarlet? take heed: ere long thou maist perish in the streets, thou maist embrace the dung, Lam. 4.5. Hast thou as yet had thy head of gold? take heed:
Hast thou hitherto been fed delicately, and brought up in scarlet? take heed: ere long thou Mayest perish in the streets, thou Mayest embrace the dung, Lam. 4.5. Hast thou as yet had thy head of gold? take heed:
as good as thy selfe haue ended in the flesh, Gal. 3.3. Peter he which said even now, that though all should, yet he would never forsake Christ, curseth and sweareth, that he knoweth not the man.
as good as thy self have ended in the Flesh, Gal. 3.3. Peter he which said even now, that though all should, yet he would never forsake christ, Curseth and Sweareth, that he Knoweth not the man.
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Solomon, blessed Solomon (for so I reckon him) which so lately erected a tēple for the worship of God, falleth now to the worshipping of Idols; as if the starres were falling from their Heaven, and the light departing from the Sunne.
Solomon, blessed Solomon (for so I reckon him) which so lately erected a temple for the worship of God, falls now to the worshipping of Idols; as if the Stars were falling from their Heaven, and the Light departing from the Sun.
I will not trouble you with the relation of Noahs drunkennesse; Davids murther; Sarahs lie; Rebeccaes perswading her sonne Iacob, to beguile his owne father;
I will not trouble you with the Relation of Noahs Drunkenness; Davids murder; Sarahs lie; Rebecca's persuading her son Iacob, to beguile his own father;
If I should say to you, that the time shall come, wherein you that seeme most holy, shall become murtherers, adulterers, theeues or the like, I doubt not,
If I should say to you, that the time shall come, wherein you that seem most holy, shall become murderers, Adulterers, thieves or the like, I doubt not,
What shall we do then, when we here of, or see, the slips and escapes of other men? Heare what our Saviour saith, Iudge not, that yee be not iudged, Mat. 7.1.
What shall we do then, when we Here of, or see, the slips and escapes of other men? Hear what our Saviour Says, Judge not, that ye be not judged, Mathew 7.1.
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but thornes and nettles, so that through the stone wal, which lyeth wasted and broken down, there may be seene al manner of filthinesse and abhomination.
but thorns and nettles, so that through the stone wall, which lies wasted and broken down, there may be seen all manner of filthiness and abomination.
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Is hee sent forth weake, naked, and vnarmed, to fight, with powers, and principalities, with the Devill, with the world, withall their adherents? So are wee.
Is he sent forth weak, naked, and unarmed, to fight, with Powers, and principalities, with the devil, with the world, withal their adherents? So Are we.
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Do our brethren in our knowledge fleete from one sin to another, like a fly, which shifteth from one sore to another? Doe they, (like the Iews, 1. Cor. 10.6.) tempt the Lord, do they murmure? doe they lust? doe they commit Idolatry? doe they serue the flesh? doe they sit downe to eate, and rise to play? doe they every day fall so grievously, or more then so? Yet may they rise againe.
Do our brothers in our knowledge fleet from one since to Another, like a fly, which shifteth from one soar to Another? Do they, (like the Iews, 1. Cor. 10.6.) tempt the Lord, do they murmur? do they lust? do they commit Idolatry? do they serve the Flesh? do they fit down to eat, and rise to play? do they every day fallen so grievously, or more then so? Yet may they rise again.
for howsoever grace aboundeth aboue sinne, yet cursed are they, yea ever cursed shall they be, which doe sinne, that grace and blessing may abound vnto them, Rom. 6.1. Wee are forbidden to doe evill, where wee certainely knowe that good may come of it;
for howsoever grace Aboundeth above sin, yet cursed Are they, yea ever cursed shall they be, which do sin, that grace and blessing may abound unto them, Rom. 6.1. we Are forbidden to do evil, where we Certainly know that good may come of it;
The grapes of the vine haue some lesse, & some more sweetnesse, yet sense teacheth, that all are grapes, and doe growe of the vine: so is it with the Saints of God, some haue more purity and some lesse,
The grapes of the vine have Some less, & Some more sweetness, yet sense Teaches, that all Are grapes, and do grow of the vine: so is it with the Saints of God, Some have more purity and Some less,
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yet all are Saints, and doe grow in Christ, that true vine, Ioh. 15.1. What if some (saith the Apostle, Rom. 3.3.) haue not beleeued? shall their unbeleefe make the grace of God of none effect? and Rom. 11.22.
yet all Are Saints, and do grow in christ, that true vine, John 15.1. What if Some (Says the Apostle, Rom. 3.3.) have not believed? shall their unbelief make the grace of God of none Effect? and Rom. 11.22.
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Yet see in this rased Iericho, in this barren soyle in this cursed citie, Christ hath his spirituall harvest, hee hath his holy Temple he hath his blessed building.
Yet see in this rased Jericho, in this barren soil in this cursed City, christ hath his spiritual harvest, he hath his holy Temple he hath his blessed building.
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Cursed Iericho hath a blessed Zaccheus, Luk. 19.2. Aholah sister to Aholibah, Idolatrous Samaria, may be set on fire with her louers, & play the harlot, Ezech. 23.4. she may be made as an heape of the field, her stones may be tumbled downe into the valley, her foundations may be discovered Micah. 1.6.
Cursed Jericho hath a blessed Zacchaeus, Luk. 19.2. Aholah sister to Aholibah, Idolatrous Samaria, may be Set on fire with her lovers, & play the harlot, Ezekiel 23.4. she may be made as an heap of the field, her stones may be tumbled down into the valley, her foundations may be discovered micah. 1.6.
Yet may such a city, a wasted citie, afford many that beleeue in Christ, Ioh. 4.39. yea from Galilee, from whence some thought no good thing might come, Ioh 7.52.
Yet may such a City, a wasted City, afford many that believe in christ, John 4.39. yea from Galilee, from whence Some Thought no good thing might come, John 7.52.
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Assured hee was that the wheat would continue wheat still, howsoever it was accompanied with the tares. Let Chaldaea be never so vnrighteous, yet may it haue a righteous Abraham: let Sodome bee never so vniust,
Assured he was that the wheat would continue wheat still, howsoever it was accompanied with the tares. Let Chaldaea be never so unrighteous, yet may it have a righteous Abraham: let Sodom be never so unjust,
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yet may it haue a iust Lot; let Babylon bee ever wicked, yet may it haue a godly Daniel; yea let the whol world (for ought we can see) be tied together with cartropes of vanitie;
yet may it have a just Lot; let Babylon be ever wicked, yet may it have a godly daniel; yea let the Whole world (for ought we can see) be tied together with Cartropes of vanity;
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yet shall Niniveh haue a devout Tobias, and Huz a patient Iob, and Damascus a zealous Nehemias. Condemne not then the whole profession, howsoever all liue not in the same perfection.
yet shall Nineveh have a devout Tobias, and Huz a patient Job, and Damascus a zealous Nehemiah. Condemn not then the Whole profession, howsoever all live not in the same perfection.
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I haue reserued vnto my selfe seaven thousand, which haue not bowed the knee to Baal, 1. King. 19.18. In regard hereof St Paule telleth vs, that of Israel there is a remnant left, Rom 11.5.
I have reserved unto my self seaven thousand, which have not bowed the knee to Baal, 1. King. 19.18. In regard hereof Saint Paul Telleth us, that of Israel there is a remnant left, Rom 11.5.
And that great shepheard speaking of the Chu•ch calleth it a little flock, Luk. 12.32 Feare not little flock, for it is your fathers pleasure to giue you a kingdome.
And that great shepherd speaking of the Chu•ch calls it a little flock, Luk. 12.32 fear not little flock, for it is your Father's pleasure to give you a Kingdom.
Sauls court shall yeeld a Ionathan to favour David, 1. Sam. 20.28. Achabs court shall haue in readinesse an Ob•diah, to entertaine the Prophets, 1. King. 18.13. Zedech•• court shall afford a Ebed-melech to entreat for Ieremie, Ierem. 38.7. O the mercifull kindnesse of the Lord, how it endureth for ever and ever vpon them that feare him!
Saul's court shall yield a Ionathan to favour David, 1. Sam. 20.28. Ahab's court shall have in readiness an Ob•diah, to entertain the prophets, 1. King. 18.13. Zedech•• court shall afford a Ebed-melech to entreat for Ieremie, Jeremiah 38.7. O the merciful kindness of the Lord, how it Endureth for ever and ever upon them that Fear him!
Iobs bones and flesh may be in the Devils hand, but God will saue his life, Iob. 2.6. Peter may be imprisoned by Herod, but the Angell of the Lord will bring him out Act. 12.7.
Jobs bones and Flesh may be in the Devils hand, but God will save his life, Job 2.6. Peter may be imprisoned by Herod, but the Angel of the Lord will bring him out Act. 12.7.
This kind and mercifull God hath reserued to himselfe, evē in the midst of Wolues, & Lions, some Isaac, some Ioseph, some Bohaz, some Daniel, some Zacharie, some Elizabeth, some few or more, whom all the world with all the malice it hath cannot blemish.
This kind and merciful God hath reserved to himself, even in the midst of Wolves, & Lions, Some Isaac, Some Ioseph, Some Boaz, Some daniel, Some Zacharias, Some Elizabeth, Some few or more, whom all the world with all the malice it hath cannot blemish.
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3 That Gods mercy in sauing great sinners might be magnified 4 That the faithfull considering their dayly falls, might more earnestly desire their finall deliverance.
3 That God's mercy in Saving great Sinners might be magnified 4 That the faithful considering their daily falls, might more earnestly desire their final deliverance.
5 And lastly, that the Lyons whelps, all the children of darknesse, by this meanes might bee occasioned by their blasphemies, to worke their owne damnation.
5 And lastly, that the Lyons whelps, all the children of darkness, by this means might be occasioned by their Blasphemies, to work their own damnation.
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What remaineth then on our parts, but that wee frame our selues to haue a fellow-feeling of other mens imperfections, & not to condemne all, because some are faulty? The Church may be blacke; and so she is;
What remains then on our parts, but that we frame our selves to have a fellow-feeling of other men's imperfections, & not to condemn all, Because Some Are faulty? The Church may be black; and so she is;
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Thou art all faire, my loue, and there is no spot in thee, Cant. 4.7. The Church may bee all spotted, and so ashamed, that shee bee driuen to hide her selfe in the holes of the rocke, and in the secret places of the staires, Cant. 2.14. yet condemne her not rashly:
Thou art all fair, my love, and there is no spot in thee, Cant 4.7. The Church may be all spotted, and so ashamed, that she be driven to hide her self in the holes of the rock, and in the secret places of the stairs, Cant 2.14. yet condemn her not rashly:
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for her, and our best beloved, is so well pleased in her, that in the same verse he breaketh out into these speeches shew me thy sight my loue, let mee heare thy voice for thy voice is sweet, and thy sight is comely.
for her, and our best Beloved, is so well pleased in her, that in the same verse he breaks out into these Speeches show me thy sighed my love, let me hear thy voice for thy voice is sweet, and thy sighed is comely.
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What remaineth then on our parts, but that wee frame our selues, to haue a fellow feeling of other mens imperfections, & not to condemne all, because some are faultie? And here againe we should remember (that so we might bee carefull) neither to iudge the persons of sinners, nor to disgrace our neighbours. Endeavour we but to doe so,
What remains then on our parts, but that we frame our selves, to have a fellow feeling of other men's imperfections, & not to condemn all, Because Some Are faulty? And Here again we should Remember (that so we might be careful) neither to judge the Persons of Sinners, nor to disgrace our neighbours. Endeavour we but to do so,
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So powerfull is the scourge of God, when it makes a famine to invade a countrey, that it creepeth into the wals of the house of bread, into Bethlehem it selfe,
So powerful is the scourge of God, when it makes a famine to invade a country, that it creeps into the walls of the house of bred, into Bethlehem it self,
At such a becke hath the Lord all his creatures, that if he be to bee avenged vpō the 5. kings of the Amorites, the Sunne, and the Moone will bee ready for a seasō to rest frō their courses, to performe so good a service.
At such a beck hath the Lord all his creatures, that if he be to be avenged upon the 5. Kings of the amorites, the Sun, and the Moon will be ready for a season to rest from their courses, to perform so good a service.
and vengeance against you, which they haue deserved. But rather follow S. Iames his counsel: Cast downe your selues before the Lord, and he will lift you vp.
and vengeance against you, which they have deserved. But rather follow S. James his counsel: Cast down your selves before the Lord, and he will lift you up.
and little shrubs in the wildernesse of Cades: and that it is as easie with him to binde the nobles, and princes with chaines, and linkes of yron, as to raise vp the poore from the dunghill to the throne. Did darknesse cover the countrey of Egypt, and not the court of Pharaoh also? Did the destroyer take away the first borne of the poore peasants of the dwelling of Ham, and not of the King also? Let not the lots of your inheritance deceiue you.
and little shrubs in the Wilderness of Cades: and that it is as easy with him to bind the Nobles, and Princes with chains, and links of iron, as to raise up the poor from the dunghill to the throne. Did darkness cover the country of Egypt, and not the court of Pharaoh also? Did the destroyer take away the First born of the poor peasants of the Dwelling of Ham, and not of the King also? Let not the lots of your inheritance deceive you.
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as the greatest? yet may you know, that your dignity and your wealth, will be reckoned but for toies, not worth a pardō, when you shall stand in need of one. The counsell therefore is good for you also, and worth your following too:
as the greatest? yet may you know, that your dignity and your wealth, will be reckoned but for toys, not worth a pardon, when you shall stand in need of one. The counsel Therefore is good for you also, and worth your following too:
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In the other I endeavoured to shew how vnmeete it was first to disgrace our neighbours; then to iudge the persons of sinners, and last of all, to condemne the whole profession,
In the other I endeavoured to show how unmeet it was First to disgrace our neighbours; then to judge the Persons of Sinners, and last of all, to condemn the Whole profession,
as he did Eue, when he perswaded her to eat the forbidden apple; or as hee did David, when hee caused him to number Israel; or as he would haue done with Iob, when hee entended to make him blaspheme God to his face;
as he did Eue, when he persuaded her to eat the forbidden apple; or as he did David, when he caused him to number Israel; or as he would have done with Job, when he intended to make him Blaspheme God to his face;
but puts in practise his old and vsuall course, He will perswade vs (for that is easie with him) he will perswade vs I say, to be proude of our well doing.
but puts in practise his old and usual course, He will persuade us (for that is easy with him) he will persuade us I say, to be proud of our well doing.
but some there are, whose mouthes, with all the policie he hath, he hath not beene able to shut; yet diverse of them hath he perswaded, to take a pride in their preaching.
but Some there Are, whose mouths, with all the policy he hath, he hath not been able to shut; yet diverse of them hath he persuaded, to take a pride in their preaching.
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but some there are (this, and the like places may witnes), whose diligence in hearing, he hath not beene able to hinder• yet diuerse of them also hath he made to like well of thēselues for their diligence. He hath perswaded many of the richer sorte (the poore knowe it too well) to bestow no almes at all; but some there are who in despite of him, doe giue dayly benevolence for the reliefe of the needy;
but Some there Are (this, and the like places may witness), whose diligence in hearing, he hath not been able to hinder• yet diverse of them also hath he made to like well of themselves for their diligence. He hath persuaded many of the Richer sort (the poor know it too well) to bestow no alms At all; but Some there Are who in despite of him, do give daily benevolence for the relief of the needy;
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Are wee resolved to satisfie that charge which is laid vpon vs for praying? he is ready with vs, to wish vs to doe it in common assemblies, and in the corners of the streets, that we may be seene of men.
are we resolved to satisfy that charge which is laid upon us for praying? he is ready with us, to wish us to do it in Common assemblies, and in the corners of the streets, that we may be seen of men.
Are we willing to humble our selues before our God? that is, is it our whole intent, to discharge all Christian duties, which God requireth at our hands? yet see the diligēce of this worldly prince; hee is no where wanting, to aduise vs, to doe all such things in the sight of men.
are we willing to humble our selves before our God? that is, is it our Whole intent, to discharge all Christian duties, which God requires At our hands? yet see the diligence of this worldly Prince; he is no where wanting, to advise us, to do all such things in the sighed of men.
Art thou desirous to chastise thy body by fas•ing? Is it thy mind to be reconciled to God by praying? Art thou willing to exercise thy charitie by almes-giuing? Thē follow the doctrine which thy Saviour delivered vpon the mount:
Art thou desirous to chastise thy body by fas•ing? Is it thy mind to be reconciled to God by praying? Art thou willing to exercise thy charity by almsgiving? Them follow the Doctrine which thy Saviour Delivered upon the mount:
For strength the Elephant, for courage the Liō, for sweet singing many a bird, for faire beautie many a vile strumpet passeth vs. The hare out runnes vs, the Eagle outsees vs: the Asse outheares vs:
For strength the Elephant, for courage the lion, for sweet singing many a bird, for fair beauty many a vile strumpet passes us The hare out runs us, the Eagl outsees us: the Ass outheares us:
if wee seek a glory in such things, wherein vnreasonable creatures, and gracelesse persons do far exceed vs. Can we say as the Disciples said, Luk. 10.17. Lord, even the Divels are subdued to vs through thy nu•••? yet may we not glory herein;
if we seek a glory in such things, wherein unreasonable creatures, and graceless Persons do Far exceed us Can we say as the Disciples said, Luk. 10.17. Lord, even the Devils Are subdued to us through thy nu•••? yet may we not glory herein;
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for Christ hath forbidden vs so to doe, verse 20. Can we say with the Pharisee, Luk. 18.11. Wee are not as other men are, extortioners, vniust, adulterers, or the like? can wee professe that we fast twise in the week, & that we pay tithe of all that ever we possesse? Yet may we not glory herein;
for christ hath forbidden us so to do, verse 20. Can we say with the Pharisee, Luk. 18.11. we Are not as other men Are, extortioners, unjust, Adulterers, or the like? can we profess that we fast twice in the Week, & that we pay tithe of all that ever we possess? Yet may we not glory herein;
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for sorrowfull sinners are like to bee more iustified, then wee: Can wee say with the young man, Mat. 19.20. concerning the laws of God, All these haue we kept from our youth? Yet may wee not glory herein;
for sorrowful Sinners Are like to be more justified, then we: Can we say with the young man, Mathew 19.20. Concerning the laws of God, All these have we kept from our youth? Yet may we not glory herein;
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Assuredly I perswade my selfe, that as a man may iudge an Asse by his eares, to be but an Asse, howsoever he be put into a Lions skinne: so some one thing or other will ever bewray an hypocrite.
Assuredly I persuade my self, that as a man may judge an Ass by his ears, to be but an Ass, howsoever he be put into a Lions skin: so Some one thing or other will ever bewray an hypocrite.
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It is not the surest to iudge of a sheep by the out-skinne only, for wolues may be in sheepes clothings: neither may you safely choose your cloth by the list. Will you deeme a Pharisee to bee good, by his long fringe, or broad Phylactery? Then surely haue you much forgotten your selues.
It is not the Surest to judge of a sheep by the out-skinne only, for wolves may be in Sheep clothings: neither may you safely choose your cloth by the list. Will you deem a Pharisee to be good, by his long fringe, or broad Phylactery? Then surely have you much forgotten your selves.
Were he now liuing, how would he entreat many among vs, who thinke themselues so godly, so wise, so sincere, so pure, so perfit, so Christianlike, as if Gods holy spirit had only lighted vpon them. It will not bee amisse for them to consider,
Were he now living, how would he entreat many among us, who think themselves so godly, so wise, so sincere, so pure, so perfect, so Christianlike, as if God's holy Spirit had only lighted upon them. It will not be amiss for them to Consider,
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how our Saviour Christ hath in one chapter pronounced a sevenfold woe against this sinne of Hypocrisie: Woe vnto you Hypocrites, yee are like vnto painted Sepulchers, or white• tombes, which appeare beautifull outward,
how our Saviour christ hath in one chapter pronounced a sevenfold woe against this sin of Hypocrisy: Woe unto you Hypocrites, ye Are like unto painted Sepulchers, or white• tombs, which appear beautiful outward,
I will not trouble you with the repetitiō of the rest, they are al to be read, Mat. 23. And it may be for their bettering, to giue eare to the wise mans counsell:
I will not trouble you with the repetition of the rest, they Are all to be read, Mathew 23. And it may be for their bettering, to give ear to the wise men counsel:
where he ioyneth the Hypocrite with the houses that are built, and maintained with polling, and briberie: for hee saith, The congregation of the Hypocrites shall be desolate,
where he Joineth the Hypocrite with the houses that Are built, and maintained with polling, and bribery: for he Says, The congregation of the Hypocrites shall be desolate,
but for bread? Ioh. 6.26. Felix could tremble, and seeme to be moued at St Paules Sermon as he disputed of righteousnesse, and temperance, and of the iudgement to come, Act. 24.25. but deepe was his dissimulation;
but for bred? John 6.26. Felix could tremble, and seem to be moved At Saint Paul's Sermon as he disputed of righteousness, and temperance, and of the judgement to come, Act. 24.25. but deep was his dissimulation;
his drift was to get money of Paule, as appeareth, vers. 26. The Scripture telleth vs, that the fathers of Israel turned vnto God, and sought him early, they remembred that God was their strength,
his drift was to get money of Paul, as appears, vers. 26. The Scripture Telleth us, that the Father's of Israel turned unto God, and sought him early, they remembered that God was their strength,
You see here a goodly shew of religious; yet were such fathers of Israel Hypocrites: for the same scripture addeth in the words that follow, vers. 37. Neverthelesse they did but flatter him with their mouth,
You see Here a goodly show of religious; yet were such Father's of Israel Hypocrites: for the same scripture adds in the words that follow, vers. 37. Nevertheless they did but flatter him with their Mouth,
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Thus may many professe that they knowe God, when their workes will shew that they deny him: themselues inwardly being abominable, and disobedient, and vnto every good worke reprobate, Tit. 1.16. Wherein (as I take it) you may fitly compare them with falling starres, which commonly are thought to bee in the firmament, and to be true starres indeed:
Thus may many profess that they know God, when their works will show that they deny him: themselves inwardly being abominable, and disobedient, and unto every good work Reprobate, Tit. 1.16. Wherein (as I take it) you may fitly compare them with falling Stars, which commonly Are Thought to be in the firmament, and to be true Stars indeed:
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and in mind to be conversant in heaven: when indeed they are farthest from it; and therefore as the light of such supposed starres is momentary and, vanishing;
and in mind to be conversant in heaven: when indeed they Are farthest from it; and Therefore as the Light of such supposed Stars is momentary and, vanishing;
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so the ioy of the Hypocrite lasteth but a moment, Iob. 20.5. though his excellency, and his head reach vnto the clouds, yet shall hee perish for ever like his owne dung, and they which haue seene him shall say where is he? he shall fly away as a dreame, and they shall not finde him;
so the joy of the Hypocrite lasteth but a moment, Job 20.5. though his excellency, and his head reach unto the Clouds, yet shall he perish for ever like his own dung, and they which have seen him shall say where is he? he shall fly away as a dream, and they shall not find him;
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Thus you see the portion of Hypocrites. Can you now endure to drinke of their cup? Then shall you conceaue chaffe, & bring forth stubble, and the fire of your owne breath shall devoure you.
Thus you see the portion of Hypocrites. Can you now endure to drink of their cup? Then shall you conceive chaff, & bring forth stubble, and the fire of your own breath shall devour you.
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although they shine in the night, are notwithstanding in the day to behold vncleane, and vile wormes? What shall it profit you, I say, to shine in the night of this world, through a false shew of godlinesse;
although they shine in the night, Are notwithstanding in the day to behold unclean, and vile worms? What shall it profit you, I say, to shine in the night of this world, through a false show of godliness;
And yet what was there, but a king against a king? but a man against a man? Humble thy selfe thou proud earth, not before men; for thy hypocrisie will soone be espied:
And yet what was there, but a King against a King? but a man against a man? Humble thy self thou proud earth, not before men; for thy hypocrisy will soon be espied:
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but before the Lord. For if thou shalt dare continue in thy rebellion, shall not the king of Heaven much more iustly say to thee, the thistle rebelleth against the Cedar? The Iewes thought themselues holy by offering of sacrifices,
but before the Lord. For if thou shalt Dare continue in thy rebellion, shall not the King of Heaven much more justly say to thee, the thistle rebelleth against the Cedar? The Iewes Thought themselves holy by offering of Sacrifices,
when they are done without faith, and repentance, as much as he detested the sacrifices of the Heathen when they offered men, dogges, and swine vnto their Idols.
when they Are done without faith, and Repentance, as much as he detested the Sacrifices of the Heathen when they offered men, Dogs, and Swine unto their Idols.
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Wherewith then shall you come before the Lord, & how your selues before the high God? Shall you come before him with burnt offerings, & calues of a yeare old? Will the Lord bee pleased with thousands of rammes, or with ten thousand rivers of oile? Wil you giue your first borne for your transgressiō? Wil you giue the fruit of your body for the sinne of your soule? The Lord hath shewed thee, o man, what is good,
Wherewith then shall you come before the Lord, & how your selves before the high God? Shall you come before him with burned offerings, & calves of a year old? Will the Lord be pleased with thousands of rams, or with ten thousand Rivers of oil? Will you give your First born for your Transgression? Will you give the fruit of your body for the sin of your soul? The Lord hath showed thee, oh man, what is good,
surely to doe iustly, and to loue mercy, and to humble thy selfe, & to walke with thy God, Micah. 6.8. to bee of a contrite heart, to be poore in spirit, and to tremble at Gods word, Esay, 66.2.
surely to do justly, and to love mercy, and to humble thy self, & to walk with thy God, micah. 6.8. to be of a contrite heart, to be poor in Spirit, and to tremble At God's word, Isaiah, 66.2.
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Whereas then wee haue beene counselled to beware, how we doe any good thing in the sight of men, we haue beene counselled onely, to beware of Hypocrisie, to beware of vaine glory, to be warie, that wee neither giue almes,
Whereas then we have been counseled to beware, how we do any good thing in the sighed of men, we have been counseled only, to beware of Hypocrisy, to beware of vain glory, to be wary, that we neither give alms,
but so to doe good workes, but so to abstaine from doing wickedly, as if we regarded man more then God, both are such, as Christ vtterly detesteth them.
but so to do good works, but so to abstain from doing wickedly, as if we regarded man more then God, both Are such, as christ utterly detesteth them.
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Would you now knowe, for those good workes which you are to doe in the sight of men, how to present them before your God pure and spotlesse? Heare what our Saviour saith;
Would you now know, for those good works which you Are to do in the sighed of men, how to present them before your God pure and spotless? Hear what our Saviour Says;
Make cleane within, and all will be cleane, Mat. 23.26. It was the Lords commandement to Noah, to pitch the Arke with pitch as well within, as without, Gen. 6.14.
Make clean within, and all will be clean, Mathew 23.26. It was the lords Commandment to Noah, to pitch the Ark with pitch as well within, as without, Gen. 6.14.
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Without only was not sufficient, it was to be pitched with pitch as well within, as without. It is the Lords commandement to you to sanctifie your selues,
Without only was not sufficient, it was to be pitched with pitch as well within, as without. It is the lords Commandment to you to sanctify your selves,
and to be holy, for the Lord is holy, Levit. 20.26. to be holy outwardly only will not serue your turnes, you must bee holy as well within as without. Your hearts are within, they must be holy. Let your hearts indite good matters, and your tongues must needes be the pennes of ready writers. Decke your hearts with faith, & repentance, and then shall your prayers, your almes, your fastings, & all your good workes be acceptable in the Lords sight.
and to be holy, for the Lord is holy, Levit. 20.26. to be holy outwardly only will not serve your turns, you must be holy as well within as without. Your hearts Are within, they must be holy. Let your hearts indite good matters, and your tongues must needs be the pens of ready writers. Deck your hearts with faith, & Repentance, and then shall your Prayers, your alms, your Fastings, & all your good works be acceptable in the lords sighed.
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But where this melody is wanting, the Lords delight also will bee wanting; and therefore the Pharisees prayer, the harlots vow, the traitours kisse, are nothing to him:
But where this melody is wanting, the lords delight also will be wanting; and Therefore the Pharisees prayer, the harlots Voelli, the Traitors kiss, Are nothing to him:
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and therefore he respecteth not the sacrifice of Cain, nor the fast of Iezabel: and therefore let Ananiah bring his oblation, and Esau his teares, they will be abhominable in his sight.
and Therefore he respecteth not the sacrifice of Cain, nor the fast of Jezebel: and Therefore let Ananiah bring his oblation, and Esau his tears, they will be abominable in his sighed.
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This our Lord may, and ought in reverence to be considered of vs, as our Creator, as our King, as our teacher, as our father, as our spouse, and as our Master. In all which respects diverse duties without excuse must by vs bee discharged,
This our Lord may, and ought in Reverence to be considered of us, as our Creator, as our King, as our teacher, as our father, as our spouse, and as our Master. In all which respects diverse duties without excuse must by us be discharged,
Therefore as he is our creator, it is required of vs, 1. That we glorifie him. 2 That we be wholy moved in him and by him. 3 That we rest contented in his holy will.
Therefore as he is our creator, it is required of us, 1. That we Glorify him. 2 That we be wholly moved in him and by him. 3 That we rest contented in his holy will.
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and lastly we must haue patience, in regard of those manifold, (bee they never so grievous) afflictions, wherewith it shall please God to chastice, trie, and nurture vs, his children.
and lastly we must have patience, in regard of those manifold, (bee they never so grievous) afflictions, wherewith it shall please God to chastise, try, and nurture us, his children.
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O that our heads were full of water, and our eies fountaine• of teares, that wee might weepe day and night, (for daie and night had wee need to weepe) for our continual backslidings from the observance of such duties as by our Creator, by our King, by our teacher, by our Father, by our spouse, and by our Master haue beene enioined vs. Shall I need to tell you (as the prophet Ieremie told the Iewes, Ier. 9.2.) that in heart, you are all adulterers, and an assembly of rebels? You know it as well as I.
Oh that our Heads were full of water, and our eyes fountaine• of tears, that we might weep day and night, (for day and night had we need to weep) for our continual backslidings from the observance of such duties as by our Creator, by our King, by our teacher, by our Father, by our spouse, and by our Master have been enjoined us Shall I need to tell you (as the Prophet Ieremie told the Iewes, Jeremiah 9.2.) that in heart, you Are all Adulterers, and an assembly of rebels? You know it as well as I.
that we conforme our will to Gods will, with a resolution to doe his will. Many are of Israel, which are not Israel, & many are of the seed of Abrahā, which may not be called the children of Abraham. So S. Paule told the Romanes, chap. 9. ver. 6.7. So may I say here:
that we conform our will to God's will, with a resolution to do his will. Many Are of Israel, which Are not Israel, & many Are of the seed of Abrahā, which may not be called the children of Abraham. So S. Paul told the Romans, chap. 9. ver. 6.7. So may I say Here:
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many do will that which God willeth, who notwithstanding conforme not their wils to Gods wil, neither can be said to do his will. Where it shal not be much amisse for vs to examine, what it is, to frame our wils to Gods will, and what it is, to do his will: both which if wee will learne with a purpose to performe them, we shall in some good sort discharge our first duty, we shall obey our Master.
many do will that which God wills, who notwithstanding conform not their wills to God's will, neither can be said to do his will. Where it shall not be much amiss for us to examine, what it is, to frame our wills to God's will, and what it is, to do his will: both which if we will Learn with a purpose to perform them, we shall in Some good sort discharge our First duty, we shall obey our Master.
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according to which, his doings are incomprehensible, his iudgements secret, his waies past finding out: by which he ruleth all, he governeth all, he guideth and protecteth all:
according to which, his doings Are incomprehensible, his Judgments secret, his ways passed finding out: by which he Ruleth all, he Governs all, he guideth and Protecteth all:
In thine hand, O LORD, is power, and might, & none is able to withstand thee, 2. Chro. 20.6. No Annas, no Caiaphas, no Herod, no Pilate, no Iew, no Devill could haue wrought the death of our Saviour Christ, if the Lords secret will and counsell had not before determined, that it should be done.
In thine hand, Oh LORD, is power, and might, & none is able to withstand thee, 2. Chro 20.6. No Annas, no Caiaphas, no Herod, no Pilate, no Iew, no devil could have wrought the death of our Saviour christ, if the lords secret will and counsel had not before determined, that it should be done.
There are two causes why this wil of God is called secret, or hiddē. 1 Because it is so indeed to a• •••en, til such time as God manifesteth by events, what hee hath appointed to every one.
There Are two Causes why this will of God is called secret, or hidden. 1 Because it is so indeed to a• •••en, till such time as God manifesteth by events, what he hath appointed to every one.
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as why he chose Iacob, & refused Esau; why he put Saule away from the kingdome for one offence, and not David for many, no man knoweth, it is hidden in the Lord.
as why he chosen Iacob, & refused Esau; why he put Saule away from the Kingdom for one offence, and not David for many, no man Knoweth, it is hidden in the Lord.
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Now your dutie in regard of this will is, as hath beene said: Non est curiosè investiganda sed adoranda, you must not sift it, but highly reverence it;
Now your duty in regard of this will is, as hath been said: Non est curiosè investiganda sed adoranda, you must not sift it, but highly Reverence it;
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so that, whatsoever this hidden will be concerning you, whether to liue, or die, to bee rich, or poore, to be high, or low in this world, you must rest in the same,
so that, whatsoever this hidden will be Concerning you, whither to live, or die, to be rich, or poor, to be high, or low in this world, you must rest in the same,
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But what? Are we able to know, how the Lord feedeth the young ravens? how the Phenix is hatched? how the Storke is kept? Doe we waver, do we faile in things that be common among vs? Since then this will of God, this absolute, this secreat, this hidden will of God is such,
But what? are we able to know, how the Lord feeds the young Ravens? how the Phoenix is hatched? how the Stork is kept? Do we waver, do we fail in things that be Common among us? Since then this will of God, this absolute, this secret, this hidden will of God is such,
God hath another will, which is manifested vnto vs, which I call another will, not as if it differed from the former in nature, (for Gods will is one and the same ) but because it remaines no longer hidden, as the former doth.
God hath Another will, which is manifested unto us, which I call Another will, not as if it differed from the former in nature, (for God's will is one and the same) but Because it remains no longer hidden, as the former does.
The Scriptures teaching, that the best of you, is borne in iniquitie, and conceaved in sinne, and feedeth vpon transgressians, doe they not tell you, that God willeth the amendment of your liues? The not long since pretended invasion, which made the stoutest to feare;
The Scriptures teaching, that the best of you, is born in iniquity, and conceived in sin, and feeds upon transgressians, do they not tell you, that God wills the amendment of your lives? The not long since pretended invasion, which made the Stoutest to Fear;
the late, and long, and yet during famine, which hath made most to faint; the now raigning sicknesse among vs, which hath taken away diverse of our brethren, and still threatneth vs;
the late, and long, and yet during famine, which hath made most to faint; the now reigning sickness among us, which hath taken away diverse of our brothers, and still threatens us;
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these three great scourges of our angry God, shew they not that something among vs is amisse, whereof God willeth the amendment? Thus may all in generall out of Gods word,
these three great scourges of our angry God, show they not that something among us is amiss, whereof God wills the amendment? Thus may all in general out of God's word,
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For now to be fed delicately, and hereafter to perish in the streets; to haue our heads of gold, and our feet of clay; to beginne in the spirit, and end in the flesh, can it be lesse then abomination in the Lords fight? We must continue even vnto the end:
For now to be fed delicately, and hereafter to perish in the streets; to have our Heads of gold, and our feet of clay; to begin in the Spirit, and end in the Flesh, can it be less then abomination in the lords fight? We must continue even unto the end:
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and for evill ends, he cannot be said to haue conformed his will to Gods will, but rather to haue done against his wil. St Austen in enchiridio ad Laurent. c. 101. sets it down thus:
and for evil ends, he cannot be said to have conformed his will to God's will, but rather to have done against his will. Saint Austen in Enchiridion ad Laurent. c. 101. sets it down thus:
yet, because what God well willeth, that bad sonne willeth wickedly, he cannot bee said to haue conformed his will to Gods will, but rather to haue done against his wil. As also,
yet, Because what God well wills, that bad son wills wickedly, he cannot be said to have conformed his will to God's will, but rather to have done against his will. As also,
yet, because what God willeth iustly, and lovingly, they did will wickedly, and hatefully, we cānot, wee may not say, that they conformed their wils to Gods will, but rather, that they did against his will. Albeit I doubt not of the truth of that which St Austen hath, concerning wicked men, that is;
yet, Because what God wills justly, and lovingly, they did will wickedly, and hatefully, we cannot, we may not say, that they conformed their wills to God's will, but rather, that they did against his will. Albeit I doubt not of the truth of that which Saint Austen hath, Concerning wicked men, that is;
For it is a certaintie, that the children of darknesse, while they oppose themselues against the revealed will of God, doe fulfill his secret will: yet because they oppose themselues against Gods revealed will, not with a minde to fulfill his secret will, wee cannot, wee may not say, that they conforme their wils to Gods will; we must say, that they doe against Gods will.
For it is a certainty, that the children of darkness, while they oppose themselves against the revealed will of God, do fulfil his secret will: yet Because they oppose themselves against God's revealed will, not with a mind to fulfil his secret will, we cannot, we may not say, that they conform their wills to God's will; we must say, that they do against God's will.
yet, because what God in iustice will not haue done, this good childe with a godly minde and in charity willeth to be done, he may truely be said to haue conformed his will to the will of God. So may Mary and Martha, although they willed the life of their brother Lazarus, whē God willed his death: and so may the brethren which were at Cesarea, although they willed PAVLE not to come at Ierusalē, when Gods will was (as appeared by the prophecie of Aga•us ) that at Ierusalem he should suffer for the name of Christ.
yet, Because what God in Justice will not have done, this good child with a godly mind and in charity wills to be done, he may truly be said to have conformed his will to the will of God. So may Marry and Martha, although they willed the life of their brother Lazarus, when God willed his death: and so may the brothers which were At Caesarea, although they willed PAUL not to come At Ierusalē, when God's will was (as appeared by the prophecy of Aga•us) that At Ierusalem he should suffer for the name of christ.
So true is it, which S. Austen addeth in the same place: Bonae Dei voluntati potiùs consonat hominis aliud volentis pietas, quā hominis, idem volentis impietas.
So true is it, which S. Austen adds in the same place: Bonae Dei Voluntati potiùs consonat hominis Aliud volentis pietas, quā hominis, idem volentis Impiety.
Giue me (saith he) a godly, zealous, & a pure hearted man, & admit he willeth not that, which God willeth; yet I say, that his will is rather conformable to the will of God, then a wicked mans will can be,
Give me (Says he) a godly, zealous, & a pure hearted man, & admit he wills not that, which God wills; yet I say, that his will is rather conformable to the will of God, then a wicked men will can be,
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although hee will the same, that God willeth. Where he addeth this word potiùs (Rather) to shew the necessity of our inward integrity, and pure affections.
although he will the same, that God wills. Where he adds this word potiùs (Rather) to show the necessity of our inward integrity, and pure affections.
& earnest desire of fulfilling his will; & wholy to employ all the powers of our souls in the observance of his commādements. They ascribe so much to the Godly purposes,
& earnest desire of fulfilling his will; & wholly to employ all the Powers of our Souls in the observance of his Commandments. They ascribe so much to the Godly Purposes,
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And thus haue they thought, because they find, that many haue beene said to haue done the will of God, to haue walked in his waies, to haue done iudgement, and iustice, to haue kept their feet from treading in any evill path,
And thus have they Thought, Because they find, that many have been said to have done thee will of God, to have walked in his ways, to have done judgement, and Justice, to have kept their feet from treading in any evil path,
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For they can tell you of Peters deniall, of Lots incest, of Salomons Idolatry, of Noahs drunkennesse, of Davids murther, of Sarahs lie, of Rebeccahs perswading her sonne Iacob to beguile his owne father, of the theft of Onesimus, of the many Concubines of the patriarchs,
For they can tell you of Peter's denial, of Lots Incest, of Solomon's Idolatry, of Noahs Drunkenness, of Davids murder, of Sarahs lie, of Rebeccahs persuading her son Iacob to beguile his own father, of the theft of Onesimus, of the many Concubines of the Patriarchs,
For to whō gaue God his commandements to be done? Was it not to man? Now who knoweth not, that man consisteth of a body, as well as of a soul? The body then is bound to obey,
For to whom gave God his Commandments to be done? Was it not to man? Now who Knoweth not, that man Consisteth of a body, as well as of a soul? The body then is bound to obey,
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Outward obediēce (I say not perfit, for that is impossible, do we all we can do, we shalbe vnprofitable servāts; yet I say) outward obedience must be practised.
Outward Obedience (I say not perfect, for that is impossible, do we all we can do, we shall unprofitable Servants; yet I say) outward Obedience must be practised.
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And therefore S. Paule hath beseeched you to giue your bodies to God, Rom. 12.1. shewing that your bodies should be Gods servants, as wel as your souls. Both are too little, one cannot be enough.
And Therefore S. Paul hath beseeched you to give your bodies to God, Rom. 12.1. showing that your bodies should be God's Servants, as well as your Souls. Both Are too little, one cannot be enough.
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Will you glorifie God in your souls you shal do wel: but glorifie him in your bodies too, 1. Cor. 6.20. Do your hearts beleeue, yet that is not enough;
Will you Glorify God in your Souls you shall do well: but Glorify him in your bodies too, 1. Cor. 6.20. Do your hearts believe, yet that is not enough;
your monthes must cōfesse too, Rom. 10.10. your tongues must be kept from evill, and your lips that they speake no guile too, Psal. 34.13. your eares must heare too, Matt. 11.15. your eies must behold the right too, Prov. 4.25. your hands must be lift vp to his sanctuary too, Psa. 134.2. your feet must be removed from evill too, Prov 4.27. The summe of all is:
your months must confess too, Rom. 10.10. your tongues must be kept from evil, and your lips that they speak no guile too, Psalm 34.13. your ears must hear too, Matt. 11.15. your eyes must behold the right too, Curae 4.25. your hands must be lift up to his sanctuary too, Psa. 134.2. your feet must be removed from evil too, Curae 4.27. The sum of all is:
For he who commanded you to loue the LORD with al your soule, and with al your minde, Deut. 6.5. hath commanded you also to loue him with all your strength; to teach you, that the strength of your handes, eies, and eares, and every other part of you, must wholy be emploied in his service.
For he who commanded you to love the LORD with all your soul, and with all your mind, Deuteronomy 6.5. hath commanded you also to love him with all your strength; to teach you, that the strength of your hands, eyes, and ears, and every other part of you, must wholly be employed in his service.
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And therefore as we would be changed in our thoughes, so must we also be changed in our wordes, so must we be changed in our works; we must be carefull that our tongues speake no more idely;
And Therefore as we would be changed in our thoughs, so must we also be changed in our words, so must we be changed in our works; we must be careful that our tongues speak no more idly;
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everie one of vs should cal all his powers togither, and saie with David, Psal. 103.1. My soule, praise thou the Lord, and all that is within me, praise his holy name.
every one of us should call all his Powers together, and say with David, Psalm 103.1. My soul, praise thou the Lord, and all that is within me, praise his holy name.
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The chiefest part of man is his minde, therfore the fulfilling of the Law, especiallie consisteth in the desires and intents of the minde: and it so consisteth in these affections, that touching the elect (who only beleeue in Christ, and alone may be said to do Gods will ) God resteth contented with this inwarde desire, as long as this flesh encombreth them.
The chiefest part of man is his mind, Therefore the fulfilling of the Law, especially Consisteth in the Desires and intents of the mind: and it so Consisteth in these affections, that touching the elect (who only believe in christ, and alone may be said to do God's will) God rests contented with this inward desire, as long as this Flesh encombreth them.
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For it is so gratefull to God, as that he accepteth this begun obedience for most perfit. And reckons of thē that are thus obedient, as if they had kept the whole law; which he so doth, not for this their desire, not for this their begun obedience, but because by faith they are engrafted into Christ. So chiefly the fulfilling of Gods wil consisteth in our inward obedience, but not wholy.
For it is so grateful to God, as that he Accepteth this begun Obedience for most perfect. And reckons of them that Are thus obedient, as if they had kept the Whole law; which he so does, not for this their desire, not for this their begun Obedience, but Because by faith they Are engrafted into christ. So chiefly the fulfilling of God's will Consisteth in our inward Obedience, but not wholly.
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Neither may I denie, but that Iosiah did vprightly in the sight of the Lord: for so it is written, 2. King. 22.2. yet it is written also, that this Iosiah would not obey the word of God. 2. Chron. 35.22.
Neither may I deny, but that Josiah did uprightly in the sighed of the Lord: for so it is written, 2. King. 22.2. yet it is written also, that this Josiah would not obey the word of God. 2. Chronicles 35.22.
O Lord I haue refrained my feete frō every evil way, & haue not declined frō thy iudgements, O Lord, Psal. 119.101, 102. yet his notorious murther and adultery are witnesses of his not fulfilling the will of God.
Oh Lord I have refrained my feet from every evil Way, & have not declined from thy Judgments, Oh Lord, Psalm 119.101, 102. yet his notorious murder and adultery Are Witnesses of his not fulfilling the will of God.
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So then of Hezekiah, of Iosiah, and of David, I may say, that they haue fulfilled the will of God, because with integritie of inward affections they haue desired the fulfilling thereof:
So then of Hezekiah, of Josiah, and of David, I may say, that they have fulfilled the will of God, Because with integrity of inward affections they have desired the fulfilling thereof:
the holy Scriptures by this speech, by this phrase (to doe the will of God) doe signifie perfect obedience of the whole man towards God, perfect obedience both of body and soule:
the holy Scriptures by this speech, by this phrase (to do the will of God) do signify perfect Obedience of the Whole man towards God, perfect Obedience both of body and soul:
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yet because the chiefest part of this obedience is rooted in the minde, the Almightie by the same phrase signifieth, that hee is willing to accept the readinesse of our minds, if it bee ioyned with faith in Christ, for most perfect obedience to the Law. And I adde this;
yet Because the chiefest part of this Obedience is rooted in the mind, the Almighty by the same phrase signifies, that he is willing to accept the readiness of our minds, if it be joined with faith in christ, for most perfect Obedience to the Law. And I add this;
Now let vs lay these things to our owne hearts and consciences, and see, whether we haue conformed our wils to the will of God, with a resolution to doe it; whether wee haue performed our obedience to our great Master. To iudge of your heartes is not within the compasse of my commission:
Now let us lay these things to our own hearts and Consciences, and see, whither we have conformed our wills to the will of God, with a resolution to do it; whither we have performed our Obedience to our great Master. To judge of your hearts is not within the compass of my commission:
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yet, if it bee true, that a good tree cannot bring forth bad fruit; if it bee true, that grapes growe not of thornes, nor figges of thistles; then may I boldly say, that your wils are not conformed to the will of God that you haue much failed of that obedience, which your Lord and Master hath enioyned you. The Prophet Hoseah. 4.1.2. told the Iewes that the LORD had a controversie with them;
yet, if it be true, that a good tree cannot bring forth bad fruit; if it be true, that grapes grow not of thorns, nor figs of thistles; then may I boldly say, that your wills Are not conformed to the will of God that you have much failed of that Obedience, which your Lord and Master hath enjoined you. The Prophet Hosea. 4.1.2. told the Iewes that the LORD had a controversy with them;
because by swearing and lying, and killing, and stealing, and whoring, they breake out, and blood touched blood. Whether this same complaint may iustly be made of you, I appeale to yourselues,
Because by swearing and lying, and killing, and stealing, and whoring, they break out, and blood touched blood. Whither this same complaint may justly be made of you, I appeal to yourselves,
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but say, will not the black-moore blush faster then you, when fearefully and fowly you sinne against the Lord? Is there any delight more wicked then other? we are by and by desirous to wallow in it, to tumble in it, to ioy in it, to liue and growe old in it.
but say, will not the blackamoor blush faster then you, when fearfully and foully you sin against the Lord? Is there any delight more wicked then other? we Are by and by desirous to wallow in it, to tumble in it, to joy in it, to live and grow old in it.
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who, (were they rightly trained vp by vs in the grounds of Christian religion) might happely grow vp like to glorious oliues, for the Church, & Commōwealth. We read Gen. 31.53.
who, (were they rightly trained up by us in the grounds of Christian Religion) might happily grow up like to glorious Olive, for the Church, & Commonwealth. We read Gen. 31.53.
that when Laban swore by his false Gods, then Iacob swore by the feare of his father Isaac; so excellent was the instruction given him by his father, that in the presence of Idolatrous Laban, neither for feare,
that when Laban swore by his false God's, then Iacob swore by the Fear of his father Isaac; so excellent was the instruction given him by his father, that in the presence of Idolatrous Laban, neither for Fear,
yea, it was so fastned in him, that, having been 20. years among the Idolatrous Syrians, he chāged not the maner of the oath, which hee learned of his father. Are our fathers so carefull, to teach their children in religiō? Indeed,
yea, it was so fastened in him, that, having been 20. Years among the Idolatrous Syrians, he changed not the manner of the oath, which he learned of his father. are our Father's so careful, to teach their children in Religion? Indeed,
like servant, like Master, if one loue the wicked, the other will loth the godly; like father, like sonne, if one sell vertue, the other will buy sinne;
like servant, like Master, if one love the wicked, the other will loath the godly; like father, like son, if one fell virtue, the other will buy sin;
and posteritie, shal be blessed, not only in this life with a temporall promise, but also in the life to come with that ever during promise, that they shall bee inheritours of the kingdome of God.
and posterity, shall be blessed, not only in this life with a temporal promise, but also in the life to come with that ever during promise, that they shall be inheritors of the Kingdom of God.
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Humble your selues vnder the Almightie hand of God, that he may lift you vp, NONLATINALPHABET, in opportunitie of time, in due time, in a time when himselfe shall thinke it most meet:
Humble your selves under the Almighty hand of God, that he may lift you up,, in opportunity of time, in due time, in a time when himself shall think it most meet:
or how faire soever, yea though for beautie it may bee compared to the tree, which springing vp in the midst of the garden, was exceeding pleasant in the sight of man;
or how fair soever, yea though for beauty it may be compared to the tree, which springing up in the midst of the garden, was exceeding pleasant in the sighed of man;
how mightie soever they are, yea, though their heads reach vnto the cloudes, though they bee to all others as the tallest Cedars of Libanus are to the low and little shrubs of the wildernesse of Cades, yet if they build their hope vpon any thing besides the Lord, they shall perish for ever like their dung, and you, which haue seene them shall say, where are they? they shall flie away as a dreame,
how mighty soever they Are, yea, though their Heads reach unto the Clouds, though they be to all Others as the Tallest Cedars of Lebanon Are to the low and little shrubs of the Wilderness of Cades, yet if they built their hope upon any thing beside the Lord, they shall perish for ever like their dung, and you, which have seen them shall say, where Are they? they shall fly away as a dream,
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And because you haue so good a teacher, well may you bee perswaded, that a horse his helpe is vaine, Ps. 33.17. that mans helpe is vaine, Psal. 60.11. that the helpe of Princes is vaine, Psal. 146.3. that much strength is vaine, 2. Chron. 25.7. that much wealth is vaine, Psal. 49.6. that all worldly helps are vaine, Esay, 30.1. A reason of all which may be had, Micah. 5.10.
And Because you have so good a teacher, well may you be persuaded, that a horse his help is vain, Ps. 33.17. that men help is vain, Psalm 60.11. that the help of Princes is vain, Psalm 146.3. that much strength is vain, 2. Chronicles 25.7. that much wealth is vain, Psalm 49.6. that all worldly helps Are vain, Isaiah, 30.1. A reason of all which may be had, micah. 5.10.
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for neither horses, nor men, nor princes, nor strength, nor wealth, nor all the worldly helps, that may be, shall bee able to deliver you, when the LORD will punish.
for neither Horses, nor men, nor Princes, nor strength, nor wealth, nor all the worldly helps, that may be, shall be able to deliver you, when the LORD will Punish.
The Egyptians are men, and not God, that is, if Abrahams exposition may be admitted, they are dust, and ashes, Gen. 18.27. very ready with every blast of winde to be scattered.
The egyptians Are men, and not God, that is, if Abrahams exposition may be admitted, they Are dust, and Ashes, Gen. 18.27. very ready with every blast of wind to be scattered.
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They are men, and not God, that is, if Paul may be the interpretour, they are earthly tabernacles, 2. Cor. 5. •. certainly, & within short time to be dissolved.
They Are men, and not God, that is, if Paul may be the Interpreter, they Are earthly Tabernacles, 2. Cor. 5. •. Certainly, & within short time to be dissolved.
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Cease yee then from the man, whose breath is in his nostrels, for wherin is he to be esteemed? The Egyptians are men, and therefore may they not be accounted of,
Cease ye then from the man, whose breath is in his nostrils, for wherein is he to be esteemed? The egyptians Are men, and Therefore may they not be accounted of,
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as of hopes, of fortresses, of castles, of deliverers, of defenders; they cannot teach your hands to war, nor your singers to fight: they are not God and therefore must they be holden,
as of hope's, of fortresses, of Castles, of deliverers, of defenders; they cannot teach your hands to war, nor your singers to fight: they Are not God and Therefore must they be held,
for feeble, for weake, for miserable. Cease then frō 〈 ◊ 〉 who is like a thing of nought, hee passeth away as a shadow, his breath goeth forth, he turnes againe to his earth, and then all his thoughts perish. The Egyptians are men:
for feeble, for weak, for miserable. Cease then from 〈 ◊ 〉 who is like a thing of nought, he passes away as a shadow, his breath Goes forth, he turns again to his earth, and then all his thoughts perish. The egyptians Are men:
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will you therfore fly from them, & seeke for helpe at the God of Iacob? Blessed shall yee be, ye shall be as a tree that is planted by the waters, which spreadeth out her rootes by the river, yee shall not feele when the heat commeth, your leafe shall be greene, you shal not care for the drought of summer;
will you Therefore fly from them, & seek for help At the God of Iacob? Blessed shall ye be, you shall be as a tree that is planted by the waters, which spreadeth out her roots by the river, ye shall not feel when the heat comes, your leaf shall be green, you shall not care for the drought of summer;
ye shall bee like the heath in the desert, yee shall not see when any good commeth, yee shall dwell in the parched places in the wildernesse, in a salt land, in a land not inhabited, Ier. 17.6. Cease then from man, even from every son of man, for there is no hlpe in him.
you shall be like the heath in the desert, ye shall not see when any good comes, ye shall dwell in the parched places in the Wilderness, in a salt land, in a land not inhabited, Jeremiah 17.6. Cease then from man, even from every son of man, for there is not hlpe in him.
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they are not spirit, and never blessed shall he be whose protectour is not spirit. The Egyptians are men, and not God, their horses are flesh, & not spirit: and therefore let the LORD but str•tch out his hand; the helper shall faile, he that is h•lpen shall faile, they shall altogether faile.
they Are not Spirit, and never blessed shall he be whose protector is not Spirit. The egyptians Are men, and not God, their Horses Are Flesh, & not Spirit: and Therefore let the LORD but str•tch out his hand; the helper shall fail, he that is h•lpen shall fail, they shall altogether fail.
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But grant we, that in the course of this life, some one may haue girded himselfe with strength, and decked himselfe with maiestie, so that he may seeme to haue exalted himselfe like an Eagle, and to haue built his nest among the starres; yet let such a one looke backe to his tr•b•, to his fathers poore house, to the pit whence he was hewe•, he shall finde that at length he must be cast downe to the ground:
But grant we, that in the course of this life, Some one may have girded himself with strength, and decked himself with majesty, so that he may seem to have exalted himself like an Eagl, and to have built his nest among the Stars; yet let such a one look back to his tr•b•, to his Father's poor house, to the pit whence he was hewe•, he shall find that At length he must be cast down to the ground:
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let him examine his Pedegree and descent, he shall finde that he is but one of the sonnes of men. And then who knowes not what shall bee the portion of his cuppe?
let him examine his Pedigree and descent, he shall find that he is but one of the Sons of men. And then who knows not what shall be the portion of his cup?
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Man that is borne of woman is of short continuance, and full of troubles; Iob vpon his experience hath said so much, Iob. 14.1. Did it helpe the children of Canaan, that the sonnes of Anak, gyants of the earth, dwelt amongst them? Indeed the Israelites somewhat daunted in bed• •at the sight of them, brake out into these speeches:
Man that is born of woman is of short Continuance, and full of Troubles; Job upon his experience hath said so much, Job 14.1. Did it help the children of Canaan, that the Sons of Anak, Giants of the earth, dwelled among them? Indeed the Israelites somewhat daunted in bed• •at the sighed of them, brake out into these Speeches:
and there was not one Anakim left in the mountaines of Israel and Iudah, Ios. 11.21.22. Did it profit the Bashanites, to haue so mighty a king as Og was? His bed indeed was a bed of yron; the length of it was nine cubits, and the breadth foure cubits, after the cubite of man. Deut. 3.11.
and there was not one Anakim left in the Mountains of Israel and Iudah, Ios. 11.21.22. Did it profit the Bashanites, to have so mighty a King as Og was? His Bed indeed was a Bed of iron; the length of it was nine cubits, and the breadth foure cubits, After the cubit of man. Deuteronomy 3.11.
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And be recounts it againe in the Psal. following, ver. 18.19.20. Hee hath slaine mighty kings, Sehon king of the Amorites, and Og the king of Bas•••. Where to fill vp the measure of his song, he addes to the end of every verse this sweet burden: for his mercy endureth forever.
And be recounts it again in the Psalm following, ver. 18.19.20. He hath slain mighty Kings, Sihon King of the amorites, and Og the King of Bas•••. Where to fill up the measure of his song, he adds to the end of every verse this sweet burden: for his mercy Endureth forever.
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Did it availe any thing the Philistines that Golias was amongst thē? Proud Golias of whose so huge asta•••o you haue so often heard, whose helmet, whose gre••••, whose cors••s, whose shield were all of brasse:
Did it avail any thing the philistines that Goliath was among them? Proud Goliath of whose so huge asta•••o you have so often herd, whose helmet, whose gre••••, whose cors••s, whose shield were all of brass:
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a childe in comparison came with his shepheards staffe, with his sling in his hand, with a few smooth stones in his scrip, who in the name of the Lord of Hostes, did s•••e greate Golias.
a child in comparison Come with his shepherds staff, with his sling in his hand, with a few smooth stones in his scrip, who in the name of the Lord of Hosts, did s•••e great Goliath.
What shall I remember you of that excellent, that mightie, that prosperous, that peaceable king of Assyria, set forth vnto you in the 31. of Ezechiel. Albeit such was his excellencie,
What shall I Remember you of that excellent, that mighty, that prosperous, that peaceable King of Assyria, Set forth unto you in the 31. of Ezechiel. Albeit such was his excellency,
in regard whereof he is said to be like a C•dar in Lebanon, whose branches are faire, whose shadowing boughes are thick•, whose top is shot vp very high, ver. 3. albeit such was his might,
in regard whereof he is said to be like a C•dar in Lebanon, whose branches Are fair, whose shadowing boughs Are thick•, whose top is shot up very high, ver. 3. albeit such was his might,
as that there was no greater power in the world, then his was, in liew whereof, it is said, that the Cedars in the garden of God could not hide him, that no firre tree was like his branches, that no chesnut tree did equall his boughes, yea, that all the trees in the garden of God gaue place vnto him, vers. 8. albeit such was his prosperity,
as that there was no greater power in the world, then his was, in lieu whereof, it is said, that the Cedars in the garden of God could not hide him, that no fir tree was like his branches, that no chestnut tree did equal his boughs, yea, that all the trees in the garden of God gave place unto him, vers. 8. albeit such was his Prosperity,
that his height was aboue all the trees in the field, his boughes were multiplied, his branches were long, and all because of the multitude of the waters, which the deepe sent out, vers. 4.5.
that his height was above all the trees in the field, his boughs were multiplied, his branches were long, and all Because of the multitude of the waters, which the deep sent out, vers. 4.5.
that all the fowles of Heaven made their nests in his boughes, that all the beastes of the field brought forth their yong vnder his branches, that all mighty nations dwelt vnder his shadow, vers. 6. yet was such a king, this excellent, this mighty, this prosperous, this peaceable king of Assyria, ESAR-HADDON delivered into the handes of MERODAC-BALADAN.
that all the fowls of Heaven made their nests in his boughs, that all the beasts of the field brought forth their young under his branches, that all mighty Nations dwelled under his shadow, vers. 6. yet was such a King, this excellent, this mighty, this prosperous, this peaceable King of Assyria, ESARHADDON Delivered into the hands of MERODAC-BALADAN.
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I shall not need to tell you, how foure kings, withall their hostes were discomfited by ABRAHAM accompanied onelie with his three hundred and eighteene servants, Gen. 14.14. nor, how the Midianites and Amalek•tes and all they of the East, lying in the valley like grashoppers in multitude, with their cammels, like sand, which is by the Sea side, innumerable, were overthrowne by the hand of Gedeon, with his three hundred souldiers, without any stroake of weapon but only the bro•king of Pitchers, blowing of trumpets, and crying the sword of the LORD, and of Gedeon, Iud. 7.12. nor, how those hundred and fourescore and fiue thousand valiant men conducted by Rabshakeh, Senacheribs servant were all in one night overthrowne, Esay, 37.36. The examples before specified;
I shall not need to tell you, how foure Kings, withal their hosts were discomfited by ABRAHAM accompanied only with his three hundred and eighteene Servants, Gen. 14.14. nor, how the midianites and Amalek•tes and all they of the East, lying in the valley like grasshoppers in multitude, with their Camels, like sand, which is by the Sea side, innumerable, were overthrown by the hand of Gideon, with his three hundred Soldiers, without any stroke of weapon but only the bro•king of Pitchers, blowing of trumpets, and crying the sword of the LORD, and of Gideon, Iud. 7.12. nor, how those hundred and fourescore and fiue thousand valiant men conducted by Rabshakeh, Senacheribs servant were all in one night overthrown, Isaiah, 37.36. The Examples before specified;
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the fall of the sons of Anak, the destruction of Og, the death of Goliah, the delivery of Esar-haddon, into the hands of Merodac-Baladan, may perswade you, that it is but a broken reede of Egypt to rely vpon those that are either mighty, or many. By so doing you may wound your hands, you may pierce your hands, you shall never helpe your selues.
the fallen of the Sons of Anak, the destruction of Og, the death of Goliath, the delivery of Esarhaddon, into the hands of Merodac-Baladan, may persuade you, that it is but a broken reed of Egypt to rely upon those that Are either mighty, or many. By so doing you may wound your hands, you may pierce your hands, you shall never help your selves.
If then you will choose the better part, if you will be humbled, and forget your honour for a while, you may conceiue with me, that our estates may well be suited by counters, which in a large account stand for great summes,
If then you will choose the better part, if you will be humbled, and forget your honour for a while, you may conceive with me, that our estates may well be suited by counters, which in a large account stand for great sums,
you may cōceiue with me, that our estates may wel be suted by players on a stage some represent kings, some persons of meane estate, but when the Plaudites are past, where is any difference? you may conceiue with me that our very selues may welbe suted by sif••, or waxe candles, some are burned,
you may conceive with me, that our estates may well be suited by players on a stage Some represent Kings, Some Persons of mean estate, but when the Plaudits Are past, where is any difference? you may conceive with me that our very selves may welbe suited by sif••, or wax Candles, Some Are burned,
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only I adde thus much of honour, that is a broken reed of Egypt, if you shall dare relie vpon it, you may wound your hands, you may pierce your hands, you shal never helpe your selues.
only I add thus much of honour, that is a broken reed of Egypt, if you shall Dare rely upon it, you may wound your hands, you may pierce your hands, you shall never help your selves.
then that truly changed dust was to them of Egypt. Behold the evill sicknesse which the preacher saw, Eccl. 5.13. riches reserued to the owners thereof for their evil.
then that truly changed dust was to them of Egypt. Behold the evil sickness which the preacher saw, Ecclesiastes 5.13. riches reserved to the owners thereof for their evil.
yet because your hearts are soe sett vpon this gaine, as that yee neglect the truest gaine, which is godlynesse; those helps shal be vnto you as bad as those letters, which Ʋriah caried against himselfe. 2. Sam. 11.14. as bad as those cups of Circe spiced with conceits and fancies for the nonce, to make Vlisses his most skilfull Pilots to renounce their dutie;
yet Because your hearts Are so Set upon this gain, as that ye neglect the Truest gain, which is godliness; those helps shall be unto you as bad as those letters, which Ʋriah carried against himself. 2. Sam. 11.14. as bad as those cups of circe spiced with conceits and fancies for the nonce, to make Ulysses his most skilful Pilots to renounce their duty;
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and wel may it be done with this Item, that it be done by prayer to the Lord, and the ordinary helpe of Phisitians: but your conceits are, your children are bewitched, and therefore can haue no helpe, except they bee vnwitched againe.
and well may it be done with this Item, that it be done by prayer to the Lord, and the ordinary help of Physicians: but your conceits Are, your children Are bewitched, and Therefore can have no help, except they be unwitched again.
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Shall we receaue good at the hand of God, and not receaue evill? Iob. 2.10. God hath promised (and hee cannot but performe) that whosoever calleth vpon his name, & giueth care to his voice, as to the only shepheard of his soule, good things shall betide him in this world, and his soule shall liue, Ier. 38.20. his plants shall prosper, his counsels shall take effect, his corne and oyle shall multiplie;
Shall we receive good At the hand of God, and not receive evil? Job 2.10. God hath promised (and he cannot but perform) that whosoever calls upon his name, & gives care to his voice, as to the only shepherd of his soul, good things shall betide him in this world, and his soul shall live, Jeremiah 38.20. his plants shall prosper, his Counsels shall take Effect, his corn and oil shall multiply;
but will relieue himselfe, by the practises of cunning men, witches, coniurers, and the like, preferring Belial before Christ, the Prince of darknesse before the ever-shining morning starre; errour because it pleaseth, before truth, because it smarteth;
but will relieve himself, by the practises of cunning men, Witches, conjurers, and the like, preferring Belial before christ, the Prince of darkness before the ever-shining morning star; error Because it Pleases, before truth, Because it smarteth;
may beget sonnes and daughters, but shall not haue them, for they shall goe into captivitie. The Lords still-stretched-out hand shall smite such a one with a consumption, with a fever, with a burning ague, with fervent heate, with a sword, with blasting, with mildew; all these shall pursue him till hee perish, the Heaven that is over his head shall be brasse, and the earth that is vnder him, shall be yron.
may beget Sons and daughters, but shall not have them, for they shall go into captivity. The lords still-stretched-out hand shall smite such a one with a consumption, with a fever, with a burning ague, with fervent heat, with a sword, with blasting, with mildew; all these shall pursue him till he perish, the Heaven that is over his head shall be brass, and the earth that is under him, shall be iron.
You that haue knowne it may remember (& you that haue not knowne it) may learne that in the 28. of Deut. from the 15 verse to the 68. there are besides those which I haue recited, many other as grievous plagues assuredly allotted to all such,
You that have known it may Remember (& you that have not known it) may Learn that in the 28. of Deuteronomy from the 15 verse to the 68. there Are beside those which I have recited, many other as grievous plagues assuredly allotted to all such,
that King Asa was punished with death for no other cause, but because in his sicknes he sought for help at the Phisitians, & not of the Lord: and can we be so senselesse,
that King Asa was punished with death for no other cause, but Because in his sickness he sought for help At the Physicians, & not of the Lord: and can we be so senseless,
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If Ahaziah consult with Beelzebub the God of Ekron about the recovering of his health, the Lord wil send him word that he shall not come downe from his bed, but shall there die the death, 2. King. 1.4.
If Ahaziah consult with Beelzebub the God of Ekron about the recovering of his health, the Lord will send him word that he shall not come down from his Bed, but shall there die the death, 2. King. 1.4.
If this cannot perswade you (and what godly heart cannot this perswade?) to forsake those your wicked helpers, and to rely only on the Lord, as you haue heard what dome abideth you for running to such helpers; heare also,
If this cannot persuade you (and what godly heart cannot this persuade?) to forsake those your wicked helpers, and to rely only on the Lord, as you have herd what dome Abideth you for running to such helpers; hear also,
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Would yee knowe how to cal them? yee may tearme them rebels against the light, Iob. 24.13. brethren to dragons, Iob. 30.29. snares of a fowler in all their waies, snares for the vngodly, Hos. 9.8. if thou list to scanne their descent, they are the seed, not of Iudah, but of that cursed father of Canaan, their fathers are Amorites and their mothers Hittites, Ezec. 16.45.
Would ye know how to call them? ye may term them rebels against the Light, Job 24.13. brothers to dragons, Job 30.29. snares of a Fowler in all their ways, snares for the ungodly, Hos. 9.8. if thou list to scan their descent, they Are the seed, not of Iudah, but of that cursed father of Canaan, their Father's Are amorites and their mother's Hittites, Ezekiel 16.45.
it shall be a never-ending kingdome: but full of weeping and gnashing of teeth, Mat. 8.12. where their table shall bee a table of Devils, 1. Cor. 10.21. their diet worse then that Coliquintida, 2. King. 4.40. their mirth folded vp in the pride of a smoake, Esay, 9.18.
it shall be a never-ending Kingdom: but full of weeping and gnashing of teeth, Mathew 8.12. where their table shall be a table of Devils, 1. Cor. 10.21. their diet Worse then that Coliquintida, 2. King. 4.40. their mirth folded up in the pride of a smoke, Isaiah, 9.18.
So is it not for nothing, that witches may not be suffered to liue. The charge is giuen against them, Exod. 22.18. The Prophet Ieremy hauing roundly glanced at their faults, foretels their fall;
So is it not for nothing, that Witches may not be suffered to live. The charge is given against them, Exod 22.18. The Prophet Ieremy having roundly glanced At their Faults, foretells their fallen;
And c. 50. v. 35. he saith there shal be slaughter vpon the Chaldeans, & a slaughter vpon the southsayers; & the rather because they are the vengeance of the Lord, & the vengeance of his Temple, Ch. 51. v. 11. The like favour for all the world is to be found at the hands of Ezechiel. chap. 13.9. where hee denounceth against all glosing Prophets, which see vanitie, & divine lies, that the scourge of God shall be for ever vpon them;
And c. 50. v. 35. he Says there shall be slaughter upon the Chaldeans, & a slaughter upon the soothsayers; & the rather Because they Are the vengeance of the Lord, & the vengeance of his Temple, Christ 51. v. 11. The like favour for all the world is to be found At the hands of Ezechiel. chap. 13.9. where he Denounceth against all glossing prophets, which see vanity, & divine lies, that the scourge of God shall be for ever upon them;
Of like severitie is that sentence pronoūced by the Prophet Esay, chap. 47. Where willing the Babylonians to repaire to their sooth-sayers, to their astrologers, to their starre-gazers, to their Prognosticators, (for all these names hee there vseth, verse 12.13.) And to make triall whether they can finde profit or strength among them:
Of like severity is that sentence pronounced by the Prophet Isaiah, chap. 47. Where willing the Babylonians to repair to their soothsayers, to their astrologers, to their star-gazers, to their Prognosticators, (for all these names he there uses, verse 12.13.) And to make trial whither they can find profit or strength among them:
Behold, they shall be as stubble, the fire shall burne them, they shall not deliver their owne liues from the power of the flame, yea they shalbe so consumed with the flaming fire,
Behold, they shall be as stubble, the fire shall burn them, they shall not deliver their own lives from the power of the flame, yea they shall so consumed with the flaming fire,
Considering then your owne lots, and this their portion, can yee hope for anie helpe at their hands? Iudge vprightly & you shall finde that neither their leaues are delightfull;
Considering then your own lots, and this their portion, can ye hope for any help At their hands? Judge uprightly & you shall find that neither their leaves Are delightful;
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yea you must confesse, that they are but so manie broken reedes full of splinters, whereto if you leane you may wound your hands, you may pierce your hands, you shall never helpe your selues.
yea you must confess, that they Are but so many broken redes full of splinters, whereto if you lean you may wound your hands, you may pierce your hands, you shall never help your selves.
Now would I perswade you that all true helpe is to be sought for at the hande of the God of Iacob. For it is he; the Lorde, none but he, since all worldly helps are vaine, it is he the Lord, that will lift you vp.
Now would I persuade you that all true help is to be sought for At the hand of the God of Iacob. For it is he; the Lord, none but he, since all worldly helps Are vain, it is he the Lord, that will lift you up.
And of this shall yee be well perswaded, if yee meditate vpon Gods presence, vpon his liberality, vpon his ability, & vpon his willingnesse: for as he is most present with you, most liberall to you, most able to helpe you, when you stand in need:
And of this shall ye be well persuaded, if ye meditate upon God's presence, upon his liberality, upon his ability, & upon his willingness: for as he is most present with you, most liberal to you, most able to help you, when you stand in need:
First of his presence. We hold it as a truth vndoubted, that God is every where, and in all things, by his essence, by his power, and by his presence: by his essence, in regard of his creating the world;
First of his presence. We hold it as a truth undoubted, that God is every where, and in all things, by his essence, by his power, and by his presence: by his essence, in regard of his creating the world;
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It may fit our purpose in general only to vnderstand, that God in presence is every where, and in al things. Against those of Israel; which should seek to flee frō the presence of the Lord, we haue the words of the Lord, as they are writtē, Amos, 9.2. Though they dig into the hell, thence shall mine hand take them:
It may fit our purpose in general only to understand, that God in presence is every where, and in all things. Against those of Israel; which should seek to flee from the presence of the Lord, we have the words of the Lord, as they Are written, Amos, 9.2. Though they dig into the hell, thence shall mine hand take them:
No corner in Hell, no mansion in Heavē, no caue in the top of Carmel, no fishes belly in the bottome of the Sea, no darke dungeon in the land of captivity can hide Israel from the presence of the LORD.
No corner in Hell, no mansion in Heaven, no cave in the top of Mount carmel, no Fish belly in the bottom of the Sea, no dark dungeon in the land of captivity can hide Israel from the presence of the LORD.
Am I a God farre off, saith the LORD, and not a God at, hand? Can any hide himselfe in secret places that I shal not see him saith the LORD? Do not I fill heaven & earth, saith the LORD? Thus hath the Lord spoken, Ierem. 23.23, 24. Nere or farther of, in Heaven or in Earth, in places most secret, our Lord is a God, he seeth all things, he fils both Heaven and Earth.
Am I a God Far off, Says the LORD, and not a God At, hand? Can any hide himself in secret places that I shall not see him Says the LORD? Do not I fill heaven & earth, Says the LORD? Thus hath the Lord spoken, Jeremiah 23.23, 24. Near or farther of, in Heaven or in Earth, in places most secret, our Lord is a God, he sees all things, he fills both Heaven and Earth.
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whither shall I go from thy spirit? Or whither shall I fly from thy presence, O Lord? His answere is, if to Heaven, thou art there; if to Hel thou art there; if to the vttermost parts of the sea, thou art there; if to the darknesse, thou art there also.
whither shall I go from thy Spirit? Or whither shall I fly from thy presence, Oh Lord? His answer is, if to Heaven, thou art there; if to Hell thou art there; if to the uttermost parts of the sea, thou art there; if to the darkness, thou art there also.
Nor Heaven, nor Hell, nor Sea, nor darknes could hide David from the presence of the Lord. Yea, the darknesse hideth not from thee O Lord, but the night shineth as the day;
Nor Heaven, nor Hell, nor Sea, nor darkness could hide David from the presence of the Lord. Yea, the darkness Hideth not from thee Oh Lord, but the night shines as the day;
and cold salt teares trickle down our cheeks, with remembrance of our sinnes committed, every such teare should be numbred in the Lords bottle. The Lilies, the Sparrowes, the clowds, or teares are all regarded by the Lord. How then can we deny his presence?
and cold salt tears trickle down our cheeks, with remembrance of our Sins committed, every such tear should be numbered in the lords Bottle. The Lilies, the Sparrows, the Clouds, or tears Are all regarded by the Lord. How then can we deny his presence?
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And let vs not be moved to thinke, that Gods purity is anie whit stained, because in presence he beholdeth the crimsin and scarlet sinnes, the most vile and filthy actions of wretchlesse mā.
And let us not be moved to think, that God's purity is any whit stained, Because in presence he beholdeth the crimson and scarlet Sins, the most vile and filthy actions of wretchless man.
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But grant we a possibility for the Sunne to be polluted by shining into such vncleane places, yet impossible shall it be for God, all pure, all holy to partake any variablenesse or shadow of change.
But grant we a possibility for the Sun to be polluted by shining into such unclean places, yet impossible shall it be for God, all pure, all holy to partake any variableness or shadow of change.
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Wicked man wallowing in his wickednesse, because God holds his tongue, may think wickedly that God is even such a one, as himselfe; but God, all pure, all holy, partaking no variablenesse nor shaddow of change, shall at last reproue man for his wickednes,
Wicked man wallowing in his wickedness, Because God holds his tongue, may think wickedly that God is even such a one, as himself; but God, all pure, all holy, partaking no variableness nor shadow of change, shall At last reprove man for his wickedness,
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and for before him the things that he hath done, Psal. 50.21. It cannot be that the presence of God, who sitteth vpon the circle of heaven, and thence beholdeth the inhabitants of the earth as grashoppers, whose throne is the Heaven of Heavens, whose foot-stoole is the Earth, whose waies are in the great deepe, it cannot be, I say, that the presence of such a God should be avoided.
and for before him the things that he hath done, Psalm 50.21. It cannot be that the presence of God, who Sitteth upon the circle of heaven, and thence beholdeth the inhabitants of the earth as grasshoppers, whose throne is the Heaven of Heavens, whose footstool is the Earth, whose ways Are in the great deep, it cannot be, I say, that the presence of such a God should be avoided.
Out of that which hath already beene delivered, it is manifest, that nor Egypt, nor anie region beyond the seas, not a couch in a chamber, nor a cabin in a ship, nor clowds of the day, nor the darknesse of night; nor the moūtaine caues, nor the Sea bottome; nor a secret friend, nor a more secret conscience, not Heaven, nor Hell, nor any like evasion, can hide vs, can hide any our actions frō the Lords presence. Which manifest truth,
Out of that which hath already been Delivered, it is manifest, that nor Egypt, nor any region beyond the Seas, not a couch in a chamber, nor a cabin in a ship, nor Clouds of the day, nor the darkness of night; nor the mountain caves, nor the Sea bottom; nor a secret friend, nor a more secret conscience, not Heaven, nor Hell, nor any like evasion, can hide us, can hide any our actions from the lords presence. Which manifest truth,
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if we shall yet doubt of, I shall dare pronounce, that (according to the proverbs) we are NONLATINALPHABET, that we are NONLATINALPHABET, more foolish then Corabus, more foolish then Melitides, those,
if we shall yet doubt of, I shall Dare pronounce, that (according to the proverbs) we Are, that we Are, more foolish then Corabus, more foolish then Melitides, those,
But such palpable and grosse ignorance is farre from vs. For knowing, as we do, that God was well knowne in Iurie, & his name great in Israel, we cannot well be ignorant that God is the same God with vs,
But such palpable and gross ignorance is Far from us For knowing, as we do, that God was well known in Jury, & his name great in Israel, we cannot well be ignorant that God is the same God with us,
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how impudently we dare behaue our selues in his presence, how wickedly we dare do evē before his eies; as if our reckoning were, that he had neither eie to see vs,
how impudently we Dare behave our selves in his presence, how wickedly we Dare do even before his eyes; as if our reckoning were, that he had neither eye to see us,
even with greedinesse in the presence of our God, which, for our liues, we durst not bee so bold as do in the presence of a childe, were he but a doozen yeares old? So ready are we to eschew momentary shame that might be discovered by a childe, when we care nothing at al to incurre Gods eternall displeasure.
even with greediness in the presence of our God, which, for our lives, we durst not be so bold as do in the presence of a child, were he but a doozen Years old? So ready Are we to eschew momentary shame that might be discovered by a child, when we care nothing At all to incur God's Eternal displeasure.
Deceaue we not our selues (beloved in the Lord) we might haue long since learned, that God hath seaven eies which goe through the whole world, Zach. 4.10. You may interpret them with me, many millions of eies:
Deceive we not our selves (Beloved in the Lord) we might have long since learned, that God hath seaven eyes which go through the Whole world, Zach 4.10. You may interpret them with me, many millions of eyes:
We may well remember that God hath feet, to set vpon his footstoole, Mat. 5.35. You may interpret it with me, that he hath many millions of feet, he is totus pos, altogether foot; fot he is every where.
We may well Remember that God hath feet, to Set upon his footstool, Mathew 5.35. You may interpret it with me, that he hath many millions of feet, he is totus pos, altogether foot; fot he is every where.
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O then, farre be it from vs to plucke out the eie of knoweledge, as, when we sinne, to say with those, Psal. 10.11. Tush, who seeth vs, God hath forgotten, he hideth away his face, & will never see. Let vs rather confesse with the blessed Patriarch, that all places are filled with Gods Maiestie:
Oh then, Far be it from us to pluck out the eye of knowledge, as, when we sin, to say with those, Psalm 10.11. Tush, who sees us, God hath forgotten, he Hideth away his face, & will never see. Let us rather confess with the blessed Patriarch, that all places Are filled with God's Majesty:
So let vs, (for that place, and this place, and all other places, vpō the face of the earth, are alike) let vs, I say, let each of vs in particular, wheresoever and whensoever, we shall be entised with sinnes too pleasing bait, rouse vp our selues,
So let us, (for that place, and this place, and all other places, upon the face of the earth, Are alike) let us, I say, let each of us in particular, wheresoever and whensoever, we shall be enticed with Sins too pleasing bait, rouse up our selves,
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The due consideration of this all-eyed, all-handed, all-footed presence of God, as it must needs strike a terrour into the hardest hearts of the children of darknesse, while they walke by compasse in their crooked and circular endlesse waies:
The due consideration of this alleyed, all-handed, all-footed presence of God, as it must needs strike a terror into the Hardest hearts of the children of darkness, while they walk by compass in their crooked and circular endless ways:
so also must it needs affoord a sweet comfort to the afflicted soules of the children of light, walking with a right foote toward the marke, in hope to attaine to the price set before them.
so also must it needs afford a sweet Comfort to the afflicted Souls of the children of Light, walking with a right foot towards the mark, in hope to attain to the price Set before them.
For whē they shal perswade themselues that God is at hand with them in all their crosses and tribulations, they cannot chuse but endure with patience, the worst that may befall them:
For when they shall persuade themselves that God is At hand with them in all their Crosses and tribulations, they cannot choose but endure with patience, the worst that may befall them:
So doth Gods presence perswade his children, that it is he, the Lord, none but Hee, since all worldly helpes are vaine, that it is He, the Lord, that will lift them vp.
So does God's presence persuade his children, that it is he, the Lord, none but He, since all worldly helps Are vain, that it is He, the Lord, that will lift them up.
The LORD setteth vp, saith Hannah, 1. Sam. 2.7. Hast thou cūning, or skil in any thing whatsoever? It is not of thy selfe. God teacheth handy-crafts-men to worke.
The LORD sets up, Says Hannah, 1. Sam. 2.7. Hast thou cunning, or skill in any thing whatsoever? It is not of thy self. God Teaches handycraftsmen to work.
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Himselfe saith so to Moses, Exod. 31.3. It is impossible for me to recount those manifold blessings, wherewith our gratious God from time to time hath blessed vs: such is their infinitie.
Himself Says so to Moses, Exod 31.3. It is impossible for me to recount those manifold blessings, wherewith our gracious God from time to time hath blessed us: such is their infinity.
because I would put you in minde of your principall meanes to avoid desperation. It is a principall meanes to avoid desperatiō to cal to mind the goodnesse of the LORD forepassed, either to our selues, or others.
Because I would put you in mind of your principal means to avoid desperation. It is a principal means to avoid desperation to call to mind the Goodness of the LORD forepassed, either to our selves, or Others.
If we th•nke with our selues, that it was the LORD that tooke vs from our mothers wombe, that HEE hath beene our hope ever since we hung at the breasts, that HEE hath opened his hands from time to time to fill vs with his goodnesse:
If we th•nke with our selves, that it was the LORD that took us from our mother's womb, that HE hath been our hope ever since we hung At the breasts, that HE hath opened his hands from time to time to fill us with his Goodness:
I haue heretofore slaine a Lion, and a Beare at the fold, therefore God will also enable me to prevaile against the hand of this Philistine, 1. Sam. 17.37. So may we reason:
I have heretofore slain a lion, and a Bear At the fold, Therefore God will also enable me to prevail against the hand of this Philistine, 1. Sam. 17.37. So may we reason:
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The mercies of the Lord haue beene bountifull towardes vs in former times, to create vs of the slime of the ground, to breath into vs a living soule, to nurse vs vp in a civill countrey, to redeeme vs with the blood of his only begotten sonne, to visit vs with the light of his glorious Gospell, to blesse our garners with store,
The Mercies of the Lord have been bountiful towards us in former times, to create us of the slime of the ground, to breath into us a living soul, to nurse us up in a civil country, to Redeem us with the blood of his only begotten son, to visit us with the Light of his glorious Gospel, to bless our garners with store,
Never would any so complaine, if hee would thinke vpon the Lords name, as it was proclaimed in mount Sinai, Exod. 34.6, 7. The LORD, the LORD strong, mercifull, and gratious:
Never would any so complain, if he would think upon the lords name, as it was proclaimed in mount Sinai, Exod 34.6, 7. The LORD, the LORD strong, merciful, and gracious:
Never would any so complaine, would he but beleeue the Lords answere to Sions complaint, Esai, 49.15. Can a woman forget her child, and not haue compassion on the sonne of her wombe? Bee that possible;
Never would any so complain, would he but believe the lords answer to Zions complaint, Isaiah, 49.15. Can a woman forget her child, and not have compassion on the son of her womb? be that possible;
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bibite, & inebriamini; let me vse the words to you, although in another sense, Ier. 25.27. bibite, & inebriamini; drinke, and drinke till your soules bee more then satisfied.
Bibite, & inebriamini; let me use the words to you, although in Another sense, Jeremiah 25.27. Bibite, & inebriamini; drink, and drink till your Souls be more then satisfied.
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Matthew sitting at the receipt of custome, the womā washing his feet with her teares, the Canaanitish womā begging for her daughter, the woman taken in adulterie, the Publican standing a farre off, the Disciple that denied him, that other Disciple which persecuted him and his followers, the wicked that crucified him:
Matthew sitting At the receipt of custom, the woman washing his feet with her tears, the Canaanitish woman begging for her daughter, the woman taken in adultery, the Publican standing a Far off, the Disciple that denied him, that other Disciple which persecuted him and his followers, the wicked that Crucified him:
and say, whether such his liberalitie hath not perswaded you that He, the Lord, none but He, since all worldly helps are vaine, that He, the Lord, will lift you vp.
and say, whither such his liberality hath not persuaded you that He, the Lord, none but He, since all worldly helps Are vain, that He, the Lord, will lift you up.
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that his power is extended to more things, then his will: that those things which God is able to doe, are more then those things which he willeth. The Scriptures also doe confirme this difference of Gods will and power. Thinkest thou, saith Christ, that I cannot pray now to my Father,
that his power is extended to more things, then his will: that those things which God is able to do, Are more then those things which he wills. The Scriptures also do confirm this difference of God's will and power. Thinkest thou, Says christ, that I cannot pray now to my Father,
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Others are of opinion that God is therefore saide too bee Almighty, because he is absolutly & simply able to do al things, whatsoever may be spokē, or thought of.
Others Are of opinion that God is Therefore said too be Almighty, Because he is absolutely & simply able to do all things, whatsoever may be spoken, or Thought of.
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But S. Paule hath not feared to say that God cannot do some things, 2. Timoth. 2.13. He saith, If we beleeue not, yet abideth he faithfull, yet abideth God faithfull, he cannot deny himselfe: he saith not, he will not deny himselfe, but plainely he saith, he cannot deny himselfe. And why can he not deny himselfe? The reason is set downe before:
But S. Paul hath not feared to say that God cannot do Some things, 2. Timothy 2.13. He Says, If we believe not, yet Abideth he faithful, yet Abideth God faithful, he cannot deny himself: he Says not, he will not deny himself, but plainly he Says, he cannot deny himself. And why can he not deny himself? The reason is Set down before:
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he is naturally living, and therefore cannot die; hee is naturally righteous, and therefore cannot sinne; he is naturally immutable, and therefore cannot be changed; hee is naturally God, and therefore cannot be like man. Quam mult a non potest,
he is naturally living, and Therefore cannot die; he is naturally righteous, and Therefore cannot sin; he is naturally immutable, and Therefore cannot be changed; he is naturally God, and Therefore cannot be like man. Quam mult a non potest,
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Quā multa non potest Deus, & omnipotens est? How many things is God not able to do, and yet is Almighty, saith S. Austine de Symbolo ad Catechumenos, lib.
Quā Multa non potest Deus, & omnipotens est? How many things is God not able to do, and yet is Almighty, Says S. Augustine de Symbolo ad Catechumens, lib.
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as naturally in themselues, and simply, are not impossible with God. The truth whereof, as it might evidently appeare by particulars, whereon I cannot now stand;
as naturally in themselves, and simply, Are not impossible with God. The truth whereof, as it might evidently appear by particulars, whereon I cannot now stand;
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Shall the sheepe & the beenes be slaine for them, to finde them? Either shall all the fish of the Sea be gathered together for them to suffice them? Num. 11.21.
Shall the sheep & the beenes be slain for them, to find them? Either shall all the Fish of the Sea be gathered together for them to suffice them? Num. 11.21.
or no, vers. 23. A Prophet may prophecie in the greatest famine of Samaria, albeit an Asses head, & Doues dunge be bought at an vnreasonable rate, that yet to morrow at a certaine howre a measure of fine flower, and two measures of barly shall be sold at a reasonable rate:
or no, vers. 23. A Prophet may prophecy in the greatest famine of Samaria, albeit an Asses head, & Dove dung be bought At an unreasonable rate, that yet to morrow At a certain hour a measure of fine flower, and two measures of Barley shall be sold At a reasonable rate:
But what saith Elisha to this Prince, Beholde, thou shalt see it with thine eies, but shalt not eate thereof, vers. 2. Distrustfull men, to satisfie our selues in such distrustful reasonings.
But what Says Elisha to this Prince, Behold, thou shalt see it with thine eyes, but shalt not eat thereof, vers. 2. Distrustful men, to satisfy our selves in such distrustful reasonings.
Heare we what S. Austin saith, Ep. 3. ad Volusianum, concerning the workes of God to vs vnprobable. Tota ratio facti, potentia facientis: considera autorem, tolle dubitationem:
Hear we what S. Austin Says, Epistle 3. and Volusian, Concerning the works of God to us unprobable. Tota ratio facti, potentia facientis: considera autorem, Take dubitationem:
Consider the author, and all doubts will cease. Sing we, with the sweet singer, Exod. 15.11. Who is like vnto thee, O LORD, among the Gods? Who is like thee? So glorious in holynesse, so fearefull in praises, so doing wonders. Say wee with the shipmen, Ionah. 1.14. Thou, O LORD, hast done as it hath pleased thee.
Consider the author, and all doubts will cease. Sing we, with the sweet singer, Exod 15.11. Who is like unto thee, Oh LORD, among the God's? Who is like thee? So glorious in holiness, so fearful in praises, so doing wonders. Say we with the shipmen, Jonah. 1.14. Thou, Oh LORD, hast done as it hath pleased thee.
This point, as it cannot wel choose, but strike a terrour into the seared cōsciences of the wicked, because God is able to cast both body and soule into hell fire;
This point, as it cannot well choose, but strike a terror into the seared Consciences of the wicked, Because God is able to cast both body and soul into hell fire;
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and say, whether you are not thereby perswaded, that it is he, the Lord, and none but he, since all worldly helps are vaine, that it is he, the Lord, that will lift you vp?
and say, whither you Are not thereby persuaded, that it is he, the Lord, and none but he, since all worldly helps Are vain, that it is he, the Lord, that will lift you up?
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This willingnesse of God importeth the necessity of the fulfilling of Gods promises, and so concurreth with the second general note, whereof in the next Sermon.
This willingness of God imports the necessity of the fulfilling of God's promises, and so concurreth with the second general note, whereof in the next Sermon.
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either they haue a condition annexed vnto them, or else they are without condition: the Gospel, which is Gods power to salvation to them that beleeue, is the foundation of the one:
either they have a condition annexed unto them, or Else they Are without condition: the Gospel, which is God's power to salvation to them that believe, is the Foundation of the one:
and the same for ever? That was, that is, and that is to come? My meaning is, not only in substance, but in will and intention, doth he vse lightnesse? Are his wordes yea and nay? Hath he beene knowne to affirme, & deny too? No. All his promises, all his threatnings, all his mercies, all his iudgmēts, all his words, yea, all the titles of all his words are Yea and Amen, so firmely ratified, that they cannot be broken; so stāding immutable; that they cannot be changed.
and the same for ever? That was, that is, and that is to come? My meaning is, not only in substance, but in will and intention, does he use lightness? are his words yea and nay? Hath he been known to affirm, & deny too? No. All his promises, all his threatenings, all his Mercies, all his Judgments, all his words, yea, all the titles of all his words Are Yea and Amen, so firmly ratified, that they cannot be broken; so standing immutable; that they cannot be changed.
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My covenant will I not breake, nor alter any thing, that is gone out of my lippes, Psal. 89.34. confirmed, by his visiting of Sarah, as he had saide, and doing vnto her, according as he had promised, Gen. 21.1. allowed of by Ioshua's consent, when he told the Israëlites, that there had failed nothing of all the good things, which the Lord had said vnto them, but all came to passe, Iosh. 23.14. What? shall I say then, that Gods promises shall be fulfilled? Yea, even now; even now they are come to passe, they are fulfilled already.
My Covenant will I not break, nor altar any thing, that is gone out of my lips, Psalm 89.34. confirmed, by his visiting of Sarah, as he had said, and doing unto her, according as he had promised, Gen. 21.1. allowed of by Joshua's consent, when he told the Israëlites, that there had failed nothing of all the good things, which the Lord had said unto them, but all Come to pass, Joshua 23.14. What? shall I say then, that God's promises shall be fulfilled? Yea, even now; even now they Are come to pass, they Are fulfilled already.
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God hath spoken once, and I haue heard it twice, that power belongeth vnto God, saith David, Psal. 62.11. and so let mee say, God hath spoken once, and I haue heard it twice, that truth belongeth vnto God.
God hath spoken once, and I have herd it twice, that power belongeth unto God, Says David, Psalm 62.11. and so let me say, God hath spoken once, and I have herd it twice, that truth belongeth unto God.
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God is very constant in the performance of his promises. To driue it into our conceits hee hath spoken it, once and twice: not once, but once and twice, many times;
God is very constant in the performance of his promises. To driven it into our conceits he hath spoken it, once and twice: not once, but once and twice, many times;
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This sweet milke may be suckt plentifully out of both the breastes of the Church, out of Moses, and out of Christ; out of the Prophets, & out of the Evangelists; out of the Law, and out of the Gospell. O happy are they, that feed only on this milke.
This sweet milk may be sucked plentifully out of both the breasts of the Church, out of Moses, and out of christ; out of the prophets, & out of the Evangelists; out of the Law, and out of the Gospel. Oh happy Are they, that feed only on this milk.
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how can I assure my selfe, that he will be constant and faithfull in his mercies, and promises? if it bee plaine that hee repenteth for any thing that hee hath done,
how can I assure my self, that he will be constant and faithful in his Mercies, and promises? if it be plain that he Repenteth for any thing that he hath done,
and the like intimating in some sort both repentance, and also change of minde and purpose in the LORD of Heauen may be some cause of the former doubt.
and the like intimating in Some sort both Repentance, and also change of mind and purpose in the LORD of Heaven may be Some cause of the former doubt.
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As the spirit is said to make request for vs with sighes that cannot be expressed, Rom. 8.26. so may God bee said to repent himselfe. Now the holy spirit cannot bee said to cry, as if it selfe did crie, or to pray, as if it selfe did pray, or to sigh, as if it selfe did sigh; but because it stirreth in the Saints of God such affections;
As the Spirit is said to make request for us with sighs that cannot be expressed, Rom. 8.26. so may God be said to Repent himself. Now the holy Spirit cannot be said to cry, as if it self did cry, or to pray, as if it self did pray, or to sighs, as if it self did sighs; but Because it stirs in the Saints of God such affections;
and maketh them to cry, to pray, and to sigh. And so they vnderstand that other place of St Paul, Eph. 4.30. Grieue not the holy spirit, that is, say they, take heed that by your wicked living, yee offend not the Saints of God, in whom the holy spirit dwelleth.
and makes them to cry, to pray, and to sighs. And so they understand that other place of Saint Paul, Ephesians 4.30. Grieve not the holy Spirit, that is, say they, take heed that by your wicked living, ye offend not the Saints of God, in whom the holy Spirit dwells.
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But this exposition, albeit in some places it may haue good vse, as in those before cited of the holy spirit: yet may it not generally be applyed to all such places, wherein God is said to repent. It repented God that he made man, Gen. 6.6. Here this sense may not bee admitted:
But this exposition, albeit in Some places it may have good use, as in those before cited of the holy Spirit: yet may it not generally be applied to all such places, wherein God is said to Repent. It repented God that he made man, Gen. 6.6. Here this sense may not be admitted:
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to say, it repented man that God made him: for it repented God himselfe, that he made man. It repented God also, that hee had made Saul king, 1. Sam. 15.11. neither here may this sense be admitted, to say;
to say, it repented man that God made him: for it repented God himself, that he made man. It repented God also, that he had made Saul King, 1. Sam. 15.11. neither Here may this sense be admitted, to say;
but if this nation against whom I haue pronounced, turne from their wickednesse, I will repent of the plague, that I thought to bring vpon them, saith the Lord, Ierem. 18.7. nor here may this sense bee admitted, to say;
but if this Nation against whom I have pronounced, turn from their wickedness, I will Repent of the plague, that I Thought to bring upon them, Says the Lord, Jeremiah 18.7. nor Here may this sense be admitted, to say;
the people should repent of the plague, which the Lord had thought to bring vpon them: for it is God himselfe, that will repent of the plague, which hee had thought to bring vpon the people.
the people should Repent of the plague, which the Lord had Thought to bring upon them: for it is God himself, that will Repent of the plague, which he had Thought to bring upon the people.
I deny hot, whē men repent themselues of their sinnes committed, but that Gods sentence, in regard of any eternall punishment to bee inflicted on them, shall be changed; but to say, that his sentence in regard of temporary punishments shall bee changed, is more then I dare,
I deny hight, when men Repent themselves of their Sins committed, but that God's sentence, in regard of any Eternal punishment to be inflicted on them, shall be changed; but to say, that his sentence in regard of temporary punishments shall be changed, is more then I Dare,
because men vse not to bee revenged on others, except they be angry, therefore when God revengeth our wickednesse, he is said to bee angry. Againe because men by their exceeding care they haue to keepe their wiues chast, doe get to be called iealous: therefore God caring in like sort to keepe his spouse chast, to preserue his Church spotlesse, is called also Ielous. So is it here.
Because men use not to be revenged on Others, except they be angry, Therefore when God revenges our wickedness, he is said to be angry. Again Because men by their exceeding care they have to keep their wives chaste, do get to be called jealous: Therefore God caring in like sort to keep his spouse chaste, to preserve his Church spotless, is called also Jealous. So is it Here.
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therefore God is said also to repent, when he altereth not his will, for that is vnchangeable; not his decree, for that cannot bee altered; but the thing which he had promised, or threatned. Thus is God truely said to repent, according to St Austines discourse, Lib. 83. quast. quae.. 5.2.
Therefore God is said also to Repent, when he altereth not his will, for that is unchangeable; not his Decree, for that cannot be altered; but the thing which he had promised, or threatened. Thus is God truly said to Repent, according to Saint Austine's discourse, Lib. 83. Quast. Quae.. 5.2.
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the vnseasonablenesse of the sommer craving fire, & the warmth of the winter needing none, will argue the thing changed; but our will, whereby we haue decreed and determined in our selues so to doe, remaineth the same.
the unseasonableness of the summer craving fire, & the warmth of the winter needing none, will argue the thing changed; but our will, whereby we have decreed and determined in our selves so to do, remains the same.
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nor yet the will of the husbandman. This is the groūd of it; A mutatione effectuum non valet consequentia ad mutationem causarum, voluntate liberâ operantium:
nor yet the will of the husbandman. This is the ground of it; A mutation effectuum non valet consequentia ad mutationem Causarum, voluntate liberâ operantium:
as in the action enioined to Abraham, Gods purpose was two-fold, 1. To try his obedience, 2. To saue the childe: and if any shal impute it to vnconstancie thus to bid, and vnbid, he may know that the will of the Lord was not fully vnderstood in the first part.
as in the actium enjoined to Abraham, God's purpose was twofold, 1. To try his Obedience, 2. To save the child: and if any shall impute it to unconstancy thus to bid, and unbid, he may know that the will of the Lord was not Fully understood in the First part.
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By this counsaile intended, hee meaneth that decree of God, which from all eternity he hath made & established with himselfe, concerning any thing to be done according to the good pleasure of his will:
By this counsel intended, he means that Decree of God, which from all eternity he hath made & established with himself, Concerning any thing to be done according to the good pleasure of his will:
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by which he ruleth all, he governeth all, he guideth, and protecteth all, in which all things are, as they are. This his will, this his counsaile is alwaies fulfilled; no man hindreth it; no man stoppeth it.
by which he Ruleth all, he Governs all, he guideth, and Protecteth all, in which all things Are, as they Are. This his will, this his counsel is always fulfilled; no man hindereth it; no man stoppeth it.
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By the sentence of God pronounced, he meaneth his sentence passed, concerning punishment to be inflicted vpon any, either in regard of mans deserts, or in relatiō to second causes.
By the sentence of God pronounced, he means his sentence passed, Concerning punishment to be inflicted upon any, either in regard of men deserts, or in Relation to second Causes.
In regard of mans deserts: so was the sentence passed against NINEVEH: yet 40. daies, and Nineveh shalbe destroied. The sinnes of Nineveh were winged sinnes;
In regard of men deserts: so was the sentence passed against NINEVEH: yet 40. days, and Nineveh shall destroyed. The Sins of Nineveh were winged Sins;
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Here may we see a manifest difference betweene Gods decrees, and his menacings, betweene his counsails, and his threatnings. betweene his secret will, and his revealed will. Vnmoueable are his decrees, but his menacings changeable;
Here may we see a manifest difference between God's decrees, and his menacings, between his Counsels, and his threatenings. between his secret will, and his revealed will. Unmovable Are his decrees, but his menacings changeable;
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Gods decree, Gods counsaile, Gods secret will reserved salvation for them, against whom his menacings, his threatnings, his revealed will proclaimed destruction. Others teach thus:
God's Decree, God's counsel, God's secret will reserved salvation for them, against whom his menacings, his threatenings, his revealed will proclaimed destruction. Others teach thus:
and it is, as hinges to adore; it turnes forwards or backwards the whole matter. Where we must not forget, that a conditionall sentence putteth no certainty;
and it is, as hinges to adore; it turns forward or backwards the Whole matter. Where we must not forget, that a conditional sentence putteth no certainty;
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Indeed the strength of Israel will not lie, nor repent: for he is not as man, that he should repent, 1. Sam. 15.29. It was Gods own protestatiō my coūsel shall stand, my wil shall be done:
Indeed the strength of Israel will not lie, nor Repent: for he is not as man, that he should Repent, 1. Sam. 15.29. It was God's own protestation my counsel shall stand, my will shall be done:
If for Balaams confession, if for Samuels confession, if for God his owne protestation, we will not beleeue the certainety of Gods promises, what shall I say? Surely that the spirit of incredulity, which possessed Pharaohs heart, hath also possessed ours.
If for Balaams Confessi, if for Samuels Confessi, if for God his own protestation, we will not believe the certainty of God's promises, what shall I say? Surely that the Spirit of incredulity, which possessed Pharaohs heart, hath also possessed ours.
Let my people go: not only by threats, & sentences of iudgment, but also by apparent plagues (and what preaching can be more effectuall?) by frogs, by lice, by flies, by grashoppers: morraine, botches, darknesse, hailestones, blood, & death it selfe, were arguments of perswasiō.
Let my people go: not only by Treats, & sentences of judgement, but also by apparent plagues (and what preaching can be more effectual?) by frogs, by lice, by flies, by grasshoppers: morraine, botches, darkness, hailstones, blood, & death it self, were Arguments of persuasion.
not only by threats, and sentences of iudgement; but also by apparent plagues (& what preaching can be more effectual?) by warre, by sickenesse, by famine, as so many arguments of perswasion.
not only by Treats, and sentences of judgement; but also by apparent plagues (& what preaching can be more effectual?) by war, by sickness, by famine, as so many Arguments of persuasion.
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Cursed is every man, that continueth not in all things, which are written in the booke of the law, to do them) yet this fourth time also, haue we returned to our houses, and hardned our hearts againe:
Cursed is every man, that Continueth not in all things, which Are written in the book of the law, to do them) yet this fourth time also, have we returned to our houses, and hardened our hearts again:
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God sent his Prophets, and found not faith: if to the succeeding age, God sent his own Sonne, and found not faith: And when the Sonne of man commeth againe, shall he find faith on the earth? So contrary is it to our corrupt natures, to beleeue any thing, which by discourse of reason we cannot comprehend,
God sent his prophets, and found not faith: if to the succeeding age, God sent his own Son, and found not faith: And when the Son of man comes again, shall he find faith on the earth? So contrary is it to our corrupt nature's, to believe any thing, which by discourse of reason we cannot comprehend,
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and offer him there for a burnt offering, vpon one of the Mountains, which I shall shew thee, Gen. 22.2. What? must he, in whose loynes the treasure of the whole world lieth hidden, must he, of whom the promise was so lately made, must Isaac now bee slaughtered? Yea, Abraham perswades himself it must be so;
and offer him there for a burned offering, upon one of the Mountains, which I shall show thee, Gen. 22.2. What? must he, in whose loins the treasure of the Whole world lies hidden, must he, of whom the promise was so lately made, must Isaac now be slaughtered? Yea, Abraham persuades himself it must be so;
See we not in this patterne, how we ought to be affected towards the promises of God? we must beleeue them, even against hope, being fully assured, that he who hath promised, is able also to performe. What if tentations assayle vs? What if sinne dwel in vs? What if the Law accuse vs? What if death it selfe doe even devoure vs? Shall we therefore doubt of Gods promises? No:
See we not in this pattern, how we ought to be affected towards the promises of God? we must believe them, even against hope, being Fully assured, that he who hath promised, is able also to perform. What if tentations assail us? What if sin dwell in us? What if the Law accuse us? What if death it self doe even devour us? Shall we Therefore doubt of God's promises? No:
redemption by nature, and redemption against nature; redemption by hope, and redemption against hope: redemption by things that are, & redemption by things that are not.
redemption by nature, and redemption against nature; redemption by hope, and redemption against hope: redemption by things that Are, & redemption by things that Are not.
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He promised salvation to Israel, and effected it in the midst of the redde Sea: promised salvation to his children, and brought it to passe in the fierie oven:
He promised salvation to Israel, and effected it in the midst of the red Sea: promised salvation to his children, and brought it to pass in the fiery oven:
Nor Sea, nor fire, nor al the Lions in the Forrests, nor al the lets in the world shall withstand him, he will lift you vp, but you must stay a time then.
Nor Sea, nor fire, nor all the Lions in the Forests, nor all the lets in the world shall withstand him, he will lift you up, but you must stay a time then.
Dwell in this land, and I will be with thee, and blesse thee, saith the LORD vnto Abraham, Gen. 26.3. Without doubt it is a great blessing of God vpon his children, when they abide where God appointeth them. If wee carue vnto our selues, it shall be vnto vs according to our boldnesse.
Dwell in this land, and I will be with thee, and bless thee, Says the LORD unto Abraham, Gen. 26.3. Without doubt it is a great blessing of God upon his children, when they abide where God appoints them. If we carve unto our selves, it shall be unto us according to our boldness.
But if we tarry Gods leasure, if we follow his calling, and vse his direction, surely it shall be vnto vs, there, wheresoever we shal be, according to mercy. So was it to Barzillai when he would bee exalted, 2. Sam. 19.33.
But if we tarry God's leisure, if we follow his calling, and use his direction, surely it shall be unto us, there, wheresoever we shall be, according to mercy. So was it to Barzillai when he would be exalted, 2. Sam. 19.33.
So was it to the Shunamite, when shee cared not for preferment, 2. King. 4.13. So was it to the Disciples, when they were willing to leaue all, Luk. 5.11.
So was it to the Shunamite, when she cared not for preferment, 2. King. 4.13. So was it to the Disciples, when they were willing to leave all, Luk. 5.11.
and let the wicked insult over vs, as they doe? Wilt thou be angry for ever? Wilt thou never put an end to our miseries, those testimonies of thy heavy wrath,
and let the wicked insult over us, as they do? Wilt thou be angry for ever? Wilt thou never put an end to our misery's, those testimonies of thy heavy wrath,
and continuall anger against vs? Shall thy ielousie, over thine owne glory, and vs also, (even for our good could wee see it) shall it burne like fire? shall it consume vs vtterly,
and continual anger against us? Shall thy jealousy, over thine own glory, and us also, (even for our good could we see it) shall it burn like fire? shall it consume us utterly,
but that the cōsciences of the Godly, sometimes disquieted with the feeling they haue of Gods wrath, may enforce them to breake out into these, or the like speeches:
but that the Consciences of the Godly, sometime disquieted with the feeling they have of God's wrath, may enforce them to break out into these, or the like Speeches:
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but assured I am, they should in all hope and patience wait vpon the LORD, who by his Prophet, Ps. 37.10. hath thus spokē to alay this their impatiencie:
but assured I am, they should in all hope and patience wait upon the LORD, who by his Prophet, Ps. 37.10. hath thus spoken to allay this their impatiency:
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& grant wee that hence it followeth (as needs it must follow) that therfore the godly, haue no cause to envy the prosperity of the wicked, but rather to pity them:
& grant we that hence it follows (as needs it must follow) that Therefore the godly, have no cause to envy the Prosperity of the wicked, but rather to pity them:
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To let passe those many ends, for which it hath pleased God to lay his crosses vpon his children, wherof every end duly considered, would be an argument of force sufficient to worke patience in the most affl•cted:
To let pass those many ends, for which it hath pleased God to lay his Crosses upon his children, whereof every end duly considered, would be an argument of force sufficient to work patience in the most affl•cted:
let vs briefly consider two propositions, both pointing at the time, when Gods promises shalbe made good vnto vs. 1 God oftentimes withdraweth himselfe, & his gracious help from his children, to make them the more earnest in seeking to him.
let us briefly Consider two propositions, both pointing At the time, when God's promises shall made good unto us 1 God oftentimes withdraweth himself, & his gracious help from his children, to make them the more earnest in seeking to him.
namely, that God withdraweth himselfe, & his gracious helpe from his children, to make thē the more earnest in seeking to him, we haue the confession of Christs own spouse; who opening the dore of her hart to her welbeloved, that was now past and gone,
namely, that God withdraweth himself, & his gracious help from his children, to make them the more earnest in seeking to him, we have the Confessi of Christ own spouse; who opening the door of her heart to her well-beloved, that was now past and gone,
and making diligent search to finde him, her soule so loved him, speaketh thus, Cant. 3.1. I sought him, but I found him not: and againe, Cant. 3.2. I sought him, but I founde him not: and so likewise, Cant. 5.6. I sought him, but I coulde not finde him;
and making diligent search to find him, her soul so loved him, speaks thus, Cant 3.1. I sought him, but I found him not: and again, Cant 3.2. I sought him, but I found him not: and so likewise, Cant 5.6. I sought him, but I could not find him;
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thus dangerously, do request, and never leaue requesting with vnexpresseable sighes, till God come with his right hand stretched-out to lift them vp. So true is this first proposition, God oftentimes withdraweth himselfe & his gracious helpe from his children, to make them the more earnest in seeking to him. The second was this;
thus dangerously, do request, and never leave requesting with vnexpresseable sighs, till God come with his right hand stretched-out to lift them up. So true is this First proposition, God oftentimes withdraweth himself & his gracious help from his children, to make them the more earnest in seeking to him. The second was this;
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and had made him destitute of all helpe, that then the LORD raised vp the king of Ethiopia to cal the Assyrians from the siege of Ierusalem, 2. King. 19.9.
and had made him destitute of all help, that then the LORD raised up the King of Ethiopia to call the Assyrians from the siege of Ierusalem, 2. King. 19.9.
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first to Samuel in Ramah, then to Achimelech in Nob, afterwards to Achish in Gath, sometimes into a caue, sometimes into a wildernesse, that then the LORD delivered him,
First to Samuel in Ramah, then to Abimelech in Nob, afterwards to Achish in Gaza, sometime into a cave, sometime into a Wilderness, that then the LORD Delivered him,
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and set his feet in a large roome, Psal. 18.36. Wee read, when Abraham was at the very instant to kil innocent Isaac, lying vpon the fagots, that then the good will of him, that dwelt in the burning bush, sent a Ramme into a neare bush to be sacrified in steed of Isaac, Gen. 22.13.
and Set his feet in a large room, Psalm 18.36. we read, when Abraham was At the very instant to kill innocent Isaac, lying upon the faggots, that then the good will of him, that dwelled in the burning bush, sent a Ram into a near bush to be Sacrificed in steed of Isaac, Gen. 22.13.
but never Quailes. Could any in that great want of bread in the wildernesse haue looked for Manna from Heaven? Many a dewe and frost had they seene vpon the ground before, but never the like.
but never Quails. Could any in that great want of bred in the Wilderness have looked for Manna from Heaven? Many a dew and frost had they seen upon the ground before, but never the like.
The Babylonians woulde haue sworen that the Lions shoulde haue devoured Daniel, and the fire the three children; yet against nature, the Lions became meeke, and the fire merciful, when they were to deale with the servants of the most Highe.
The Babylonians would have sworen that the Lions should have devoured daniel, and the fire the three children; yet against nature, the Lions became meek, and the fire merciful, when they were to deal with the Servants of the most High.
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Excellent is that of CHRIST, sleeping in the ship on a pillow, suffring his disciples to be so long tossed with the violence of the Sea, till they cried out, LORD saue, we perish: for now in this extremity, hee awaketh, rebuketh the windes, stilleth the stormes of the Sea,
Excellent is that of CHRIST, sleeping in the ship on a pillow, suffering his Disciples to be so long tossed with the violence of the Sea, till they cried out, LORD save, we perish: for now in this extremity, he awakes, Rebuketh the winds, stilleth the storms of the Sea,
I shal not need to trouble you with the remēbrance of Sampson, of Iob, of Peter, of Paule, of Lazarus, and manie others, miraculously aboue all hope freed from thirst, from miseries, from imprisonmēt, from shipwracke, from the graue it selfe, and the like:
I shall not need to trouble you with the remembrance of Sampson, of Job, of Peter, of Paul, of Lazarus, and many Others, miraculously above all hope freed from thirst, from misery's, from imprisonment, from shipwreck, from the graven it self, and the like:
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then in our greatest afflictions, in the deepest griefe of our consciences, voide of all spiritual cōfort, learne we of the spouse, to seeke and never leaue seeking, til we finde our best-beloved; learne we of David to waite, and never leaue waiting, till our God encline to vs,
then in our greatest afflictions, in the Deepest grief of our Consciences, void of all spiritual Comfort, Learn we of the spouse, to seek and never leave seeking, till we find our Best-beloved; Learn we of David to wait, and never leave waiting, till our God incline to us,
and heare our crie, learne we of the rest of Gods children to request, & never leaue requesting with vnexpresseable sighes, till God come with his right hand stretched-out to lift vs vp.
and hear our cry, Learn we of the rest of God's children to request, & never leave requesting with vnexpresseable sighs, till God come with his right hand stretched-out to lift us up.
God vseth not at the first to grant our requests, but differreth them for the triall of our faith, and patience, that like as the wheat corne groweth not til it be dead; so his workes may not answere our expectation, till they seeme to vs vnpossible. And therefore as Iudeth, chap. 8.14. spake vnto the governour of Bethulia, so let me to you, my brethren, provoke not the Lord our God to anger;
God uses not At the First to grant our requests, but differeth them for the trial of our faith, and patience, that like as the wheat corn grows not till it be dead; so his works may not answer our expectation, till they seem to us unpossible. And Therefore as Judeth, chap. 8.14. spoke unto the governor of Bethulia, so let me to you, my brothers, provoke not the Lord our God to anger;
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Therfore be of good comfort, you that now sorrow, for you shalbe comforted; you that now be hungry, for you shal be satisfied; you that now weep, for you shal laugh. The Lord wil shortly come, beare but a little, and in his time all shall be well with you, all teares shall be wiped from your eies, and be you assured, that whatsoever he hath promised to you, (so true is he,
Therefore be of good Comfort, you that now sorrow, for you shall comforted; you that now be hungry, for you shall be satisfied; you that now weep, for you shall laugh. The Lord will shortly come, bear but a little, and in his time all shall be well with you, all tears shall be wiped from your eyes, and be you assured, that whatsoever he hath promised to you, (so true is he,
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like the Iewes who dreamed of the restitution of Davids kingdome, Mark. 11.10. or like the Apostles, who looked that Christ should shortly restore the kingdome to Israel, Act. 1.6. Preferments should not be aimed at:
like the Iewes who dreamed of the restitution of Davids Kingdom, Mark. 11.10. or like the Apostles, who looked that christ should shortly restore the Kingdom to Israel, Act. 1.6. Preferments should not be aimed At:
by him kings reigne: and true it is, preferment is neither from the East, nor from the West, nor frō the South; God is iudge, he maketh low, and he maketh hie; he is the bestower of all temporall blessings. Yet withall I know that such his blessings are bestowed in common, as well on the wicked, as the godly:
by him Kings Reign: and true it is, preferment is neither from the East, nor from the West, nor from the South; God is judge, he makes low, and he makes high; he is the bestower of all temporal blessings. Yet withal I know that such his blessings Are bestowed in Common, as well on the wicked, as the godly:
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health, wealth, honour, and whatsoever else, this world may affoord, he storeth vp for both, iust and vniust, good and evill, according as himselfe shal dispose to both. Certaine it is he will dispose to both sorts;
health, wealth, honour, and whatsoever Else, this world may afford, he storeth up for both, just and unjust, good and evil, according as himself shall dispose to both. Certain it is he will dispose to both sorts;
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Set we then our hearts at rest, for any assurance wee haue of these temporall blessings: without doubt our exaltation is spirituall, and so shall we be lifted vp. The holy are vouchsafed to enter into the kingdome of God,
Set we then our hearts At rest, for any assurance we have of these temporal blessings: without doubt our exaltation is spiritual, and so shall we be lifted up. The holy Are vouchsafed to enter into the Kingdom of God,
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but wee know, this entrance must be through many afflictions, Act. 14.22. Through persecutions, and tribulations, 2. Thess. 1.4. All that will liue Godly in Christ Iesus, shall suffer persecution, 2. Tim. 3.12. Giue care yee faint spirits, be strengthened yee weak hands, yee feeble knees receiue comfort.
but we know, this Entrance must be through many afflictions, Act. 14.22. Through persecutions, and tribulations, 2. Thess 1.4. All that will live Godly in christ Iesus, shall suffer persecution, 2. Tim. 3.12. Give care ye faint spirits, be strengthened ye weak hands, ye feeble knees receive Comfort.
for God hath, doth, & yet hereafter will deliver his children, and yet hereafter will deliver vs, not only from the death of our bodies, when wormes, & rottennesse shall haue made their last prey vpon vs,
for God hath, does, & yet hereafter will deliver his children, and yet hereafter will deliver us, not only from the death of our bodies, when worms, & rottenness shall have made their last prey upon us,
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but from the death of our mindes too, from that death, I say, whereby the spirit is buried vnder sorrowes, and findeth no creature in Heavē or Earth to giue it comfort.
but from the death of our minds too, from that death, I say, whereby the Spirit is buried under sorrows, and finds no creature in Heaven or Earth to give it Comfort.
Content we then our selues for any assurance he haue of any temporall exaltation, it is manifest our exaltation is spirituall, & so shall we be lifted vp. So shall we be lifted vp, from mortalitie, to immortalitie;
Content we then our selves for any assurance he have of any temporal exaltation, it is manifest our exaltation is spiritual, & so shall we be lifted up. So shall we be lifted up, from mortality, to immortality;
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And this is life eternall, saith Christ himselfe, Ioh. 17.3. Hitherto belongeth that which is written, 1. Cor. 13.9. wee knowe in part, and we prophecie in part. And Colos. 1.13. God hath translated vs into the kingdome of his deare sonne, and 1. Ioh. 3.14. wee knowe that we are translated from death vnto life.
And this is life Eternal, Says christ himself, John 17.3. Hitherto belongeth that which is written, 1. Cor. 13.9. we know in part, and we prophecy in part. And Colos 1.13. God hath translated us into the Kingdom of his deer son, and 1. John 3.14. we know that we Are translated from death unto life.
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but these may suffice to shew, that even in this life we haue a feeling and a tast of eternal life: and therefore, that even in this life our exaltation is begun, which then shall be perfected,
but these may suffice to show, that even in this life we have a feeling and a taste of Eternal life: and Therefore, that even in this life our exaltation is begun, which then shall be perfected,
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from a momentarie life to life eternall. Gratious God, make vs so to cast downe our selues before thee, that thou in thy good time maist lift vs vp. EST DEO GRATIA.
from a momentary life to life Eternal. Gracious God, make us so to cast down our selves before thee, that thou in thy good time Mayest lift us up. EST GOD GRATIA.
Dictum est Pharisaeis, Decimatis omne olus: vhi non est intelligendū nisi omne, quod habebant. Ne { que } enim omne olus, quod erat in toto terrarū orbe. decimabant.
Dictum est Pharisaeis, Decimatis omne olus: vhi non est intelligendum nisi omne, quod habebant. Ne { que } enim omne olus, quod erat in toto terrarū orbe. decimabant.
Sicut & ego omnibus per omnia placeo Nunquid enim qui hoc dixit, placebat etiam tam multi• persecutoribus f•i•? Sed placebat omni genari hominum, quod Christi cōgregabat Eccles•a.
Sicut & ego omnibus per omnia placeo Whether enim qui hoc dixit, placebat etiam tam multi• persecutoribus f•i•? Said placebat omni genari hominum, quod Christ cōgregabat Eccles•a.
Aug. contr. Iulianum Pelag. lib. 6. c. 12 Sicut possumus dicere, in aliquam donum per vnam ian•a••intrar• OMNES, non quia OMNES homines intrant in eādem domum, sed quia nemo intrat nisi per illam.
Aug. Contr. Julian Pelagius lib. 6. c. 12 Sicut possumus dicere, in aliquam Donum per vnam ian•a••intrar• OMNES, non quia OMNES homines intrant in eandem domum, sed quia nemo intrat nisi per Illam.
Sicut integrè loquimur, cum de aliquo literarum Magistro, qui in civitate solus est dicimus OMNES iste hic literas docet; nō quia OMNES discunt, sed quia nemo nisi ab illo discit, quicun { que } ibi literas discit ita rectè dicimus, OMNES Deus docet Venire ad Christū; non quia omnes veniunt, sed quia nemo aliter venit.
Sicut integrè loquimur, cum de Aliquo Literarum Magister, qui in Civitate solus est dicimus OMNES iste hic literas docet; nō quia OMNES discunt, sed quia nemo nisi ab illo discit, quicun { que } There literas discit ita rectè dicimus, OMNES Deus docet Venire ad Christū; non quia omnes veniunt, sed quia nemo aliter venit.
Et simulti Gehennam omnium malorum supremum, at { que } vltimum pu•āt• ego tamen sic censeo, sic assiduè praedicabo, multo acerbiùs esse Christum offendere, quā Gehenne malis vexari.
Et simulti Gehennam omnium malorum supremum, At { que } vltimum pu•ant• ego tamen sic censeo, sic assiduè Preach, Much acerbiùs esse Christ offendere, quā Gehenne malis vexari.
Nerii sive Redodaphnes. Enecant folia flores { que } ejus jumenta quadrupedes { que } omnes. Eadē homini contra venenatorum morsus medicinā faciunt. Vide & Leon. Fuchsium Comment. de hist. stirpium cap. 204.
Nerii sive Redodaphnes. Enecant folia flores { que } His Jumenta quadrupeds { que } omnes. Same Homini contra venenatorum Morsus medicinā faciunt. Vide & Leon. Fuchsium Comment. de hist. stirpium cap. 204.
Sic nullo nos pacto corpori nostro parcere vult, vt ne { que } si caeditur, ne { que } si pellitur, ne { que } si vritur, nec si quid aliud eius. modi patitur, ei parcamus.
Sic nullo nos pacto corpori nostro parcere vult, vt ne { que } si caeditur, ne { que } si pellitur, ne { que } si vritur, nec si quid Aliud eius. modi patitur, ei Parcamus.
Ctesias tradit, gentem ex his quae appellatur Pandorae, in cōvallibus suā, annos ducentos vivere. In juvētâ candide capillo, qui in senectute nigres. cat.
Ctesias tradit, gentem ex his Quae Appellatur Pandora, in cōvallibus suā, annos ducentos vivere. In juvētâ candide capillo, qui in senectute nigres. cat.
Gualter. in Matth. homil. 209. ad c. 16. Vidi ego mulierem, quae cum multis annis cum marit• honeste vixisse•, hoc furore percitam relictis septem liberis, & quidem minimo natu adhuc lactente, ad Anabaptistas profugisse, nec aliam sui facti excusationem praetexuisse, quam quòd Christus nos ad Crucem vocat.
Gualter. in Matthew Homily. 209. ad c. 16. Vidi ego mulierem, Quae cum multis Annis cum marit• honest vixisse•, hoc furore percitam relictis September Liberis, & quidem minimo Natu Adhoc lactente, ad Anabaptistas profugisse, nec aliam sui facti excusationem praetexuisse, quam quòd Christus nos ad Crucem vocat.
Nos sumus tanquam quaedam aro mata quorum odor, nisi ea contuderis, nō sentitur. Sumus veluti lapides Pyritides, qui nō exeruat vim eam, quam habent ad comburendū nisi cum premuntur digitis.
Nos sumus tanquam quaedam aro mata quorum odour, nisi ea contuderis, nō sentitur. Sumus Veluti lapides Pyritides, qui nō exeruat vim eam, quam habent ad comburendun nisi cum premuntur digitis.
Ipse manet intra omnia, ipse extra omnia, ipse supra omnia, ipse infra omnia: & superior est per potentiā, & inferior per sustentationem; exterior per magnitudinem, interior per subtilitatem: Sursū regens, deorsum continens; extra circumdans, interius penetrās &c.
Ipse manet intra omnia, ipse extra omnia, ipse supra omnia, ipse infra omnia: & superior est per potentiam, & inferior per sustentationem; exterior per magnitudinem, interior per subtilitatem: Sursū regens, deorsum Continens; extra circumdans, Interius penetrans etc.
