An exposition vpon the prophet Ionah Contained in certaine sermons, preached in S. Maries church in Oxford. By George Abbot professor of diuinitie, and maister of Vniuersitie Colledge.
2. Ionas was not the sonne of the widow of Sareptha, 5 Neither had a Prophet to his father. 6 The taking away of the word is a grieuous plague. 10 Gods word must be a direction to the Minister:
2. Ionas was not the son of the widow of Sarepta, 5 Neither had a Prophet to his father. 6 The taking away of the word is a grievous plague. 10 God's word must be a direction to the Minister:
And some thinke that another thing in him, did as liuely paint out a second matter in our Sauiour Christ, that as Ionas preaching long to the people of Israel,
And Some think that Another thing in him, did as lively paint out a second matter in our Saviour christ, that as Ionas preaching long to the people of Israel,
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who is not to gad vp and downe. 11 Diuines of the Vniuersity may preach in parishes adioyning. 13. Niniue a great Citie. 17. Why crying is vsed in Scripture. 18 The Easterne curious artes likely to be in Niniue. 19 But certainly robberie and oppression. IONAH 1.1.2.
who is not to gad up and down. 11 Divines of the university may preach in Parishes adjoining. 13. Nineveh a great city. 17. Why crying is used in Scripture. 18 The Eastern curious arts likely to be in Nineveh. 19 But Certainly robbery and oppression. JONAH 1.1.2.
The subordinate circūstances do yeeld as good doctrine as the maine storie it selfe, and from them both, this thing of note is collected, that our Sauiour Christ in two seueral matters, doth take occasion to draw his similitudes or comparisons from this Prophecie;
The subordinate Circumstances do yield as good Doctrine as the main story it self, and from them both, this thing of note is collected, that our Saviour christ in two several matters, does take occasion to draw his Similitudes or comparisons from this Prophecy;
The other is in the twelfth of Mathew, As Ionas was three dayes and three nights in the whales belly, Math. 12.40. so shall the sonne of man be three dayes and three nights in the heart of the earth.
The other is in the twelfth of Matthew, As Ionas was three days and three nights in the Whale's belly, Math. 12.40. so shall the son of man be three days and three nights in the heart of the earth.
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and doing litle good there, by reason of the stubburnnesse of that nation, was sent vnto Niniue a citie in Assyria, to men strangers from the couenant;
and doing little good there, by reason of the stubbornness of that Nation, was sent unto Nineveh a City in Assyria, to men Strangers from the Covenant;
so to thinke that all the prophecie may allegorically be applied vnto Christ, (wherein some of the old fathers were too too much credulous) were to straine the storie too farre,
so to think that all the prophecy may allegorically be applied unto christ, (wherein Some of the old Father's were too too much credulous) were to strain the story too Far,
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2 The time wherein our Prophet did liue, should seeme to be soone after the death of Elizeus, in as much as he did prophecie of Ieroboam the later, the sonne of Ioas, that he should restore,
2 The time wherein our Prophet did live, should seem to be soon After the death of Elisha, in as much as he did prophecy of Jeroboam the later, the son of Joash, that he should restore,
Ieroboam restored the coast of Israel, from the entring of Hamath to the sea of the wildernesse, according to the word of the Lord God of Israel which he spake by his seruant Ionah the sonne of Amittai, the Prophet which was of Gath Hepher.
Jeroboam restored the coast of Israel, from the entering of Hamath to the sea of the Wilderness, according to the word of the Lord God of Israel which he spoke by his servant Jonah the son of Amittai, the Prophet which was of Gaza Hepher.
Which opinion hath gone so currant, that among our Christians also, some of the new writers haue accepted it for a truth, but among the old farre more,
Which opinion hath gone so currant, that among our Christians also, Some of the new writers have accepted it for a truth, but among the old Far more,
3 For if there were no more but that God himself hath cōcealed it, not naming any such matter in the Scripture, (where notwithstanding is oftentimes speech of Ionas) it were a probable argument against that their assertion.
3 For if there were no more but that God himself hath concealed it, not naming any such matter in the Scripture, (where notwithstanding is oftentimes speech of Ionas) it were a probable argument against that their assertion.
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and it might haue procured to Ionas, farre greater obseruance among the people, to whom he was to preach, that he should be knowne to be sonne to that woman, who was picked out by the Lord himselfe, to be a nurce to that reuerend man Elias, in the time of bitter famine,
and it might have procured to Ionas, Far greater observance among the people, to whom he was to preach, that he should be known to be son to that woman, who was picked out by the Lord himself, to be a nurse to that reverend man Elias, in the time of bitter famine,
For Gath Hepher, or as it is in the Hebrew, Gittah Hepher, which to S. Hierome are both one, was a citie in the land of Israel, in the tribe of Zabulon,
For Gaza Hepher, or as it is in the Hebrew, Gittah Hepher, which to S. Jerome Are both one, was a City in the land of Israel, in the tribe of Zebulon,
Then our Ionas being takē from the tribe of Zabulon, and therefore being an Israelite, he was fit to preach to the Israelites, as to his owne countrimen.
Then our Ionas being taken from the tribe of Zebulon, and Therefore being an Israelite, he was fit to preach to the Israelites, as to his own countrymen.
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so secondly to shew the boldnesse of the Iewes, who dare on naked coniectures grounded on weake foundations, (as is this, that because his mother who was raised vp by Elias, vsed a word in Hebrew like to the name of Amittai,
so secondly to show the boldness of the Iewes, who Dare on naked Conjectures grounded on weak foundations, (as is this, that Because his mother who was raised up by Elias, used a word in Hebrew like to the name of Amittai,
Verie endlesse is their follie which they vse in this behalf, & it is not to be wondred at by vs, who know their malice in denying of Christ Iesus to be the true Messias;
Very endless is their folly which they use in this behalf, & it is not to be wondered At by us, who know their malice in denying of christ Iesus to be the true Messias;
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in peruerting of such scriptures as in their owne bookes are written of him; in cursing of the Christians daily in their assemblies, vnder the name of Nazarites;
in perverting of such Scriptures as in their own books Are written of him; in cursing of the Christians daily in their assemblies, under the name of nazarites;
in vilefying the new Testament, but in magnifying their Talmud that irreligious booke, with such celestiall praises, that as Viues writeth of it, they hold this for an opinion, that God himselfe bestoweth the first foure houres of euery day, in reading of that booke, like a scholer at his task.
in vilefying the new Testament, but in magnifying their Talmud that irreligious book, with such celestial praises, that as Viues Writeth of it, they hold this for an opinion, that God himself bestoweth the First foure hours of every day, in reading of that book, like a scholar At his task.
Nay more, that when the Temple at Ierusalē was destroyed by Titus the Romane, that then the Lord did sit reading vpon that booke within three or foure cubits of the place ;
Nay more, that when the Temple At Ierusalē was destroyed by Titus the Roman, that then the Lord did fit reading upon that book within three or foure cubits of the place;
Amos saith of himself, that he was no Prophet, nor the sonne of a Prophet, and if you will looke in his book, you shal see that his father is not mētioned.
Amos Says of himself, that he was no Prophet, nor the son of a Prophet, and if you will look in his book, you shall see that his father is not mentioned.
as when aged Anna is sayd to be the daughter of Phanuel of the tribe of Aser, it may probably be imagined that Phanuel when he liued, was a man of reputation, well knowne to very many.
as when aged Anna is said to be the daughter of Phanuel of the tribe of Aser, it may probably be imagined that Phanuel when he lived, was a man of reputation, well known to very many.
and therefore do only note, that the foure Chapters herein do containe seuerall arguments. In the first is the fall of Ionas, and his suffering for it.
and Therefore do only note, that the foure Chapters herein do contain several Arguments. In the First is the fallen of Ionas, and his suffering for it.
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6 Tremelius and Iunius do expound the Coniunctiue Hebrew particle, which is vsed in the beginning of this booke, by the time when. The Septuagint and all other whom hitherto I can find, both Translators and Expositors, do reade and or againe or also, and therby do intend, that when Ionas before had preached in Israel,
6 Tremelius and Iunius do expound the Conjunctive Hebrew particle, which is used in the beginning of this book, by the time when. The septuagint and all other whom hitherto I can find, both Translators and Expositors, do read and or again or also, and thereby do intend, that when Ionas before had preached in Israel,
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And if that these Niniuites should haue that grace, as by hearing a message, to fructifie in great abundance, they might then exprobrate ingratitude and grieuous rebellion, to the people of Israel,
And if that these Niniuites should have that grace, as by hearing a message, to fructify in great abundance, they might then exprobrate ingratitude and grievous rebellion, to the people of Israel,
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For where there is no vision, where prophecy ceasseth, the people decay. Azariah the man of God could tell the people of Iuda, that for a long season they had bene without the true God, without priest to teach,
For where there is no vision, where prophecy ceaseth, the people decay. Azariah the man of God could tell the people of Iuda, that for a long season they had be without the true God, without priest to teach,
It is threatned as a plague to the people of Hierusalem, that the Lord would make the tong of the Prophet to cleane to the roofe of his mouth, that he should not exhort thē, that he should not reproue them.
It is threatened as a plague to the people of Jerusalem, that the Lord would make the tonge of the Prophet to clean to the roof of his Mouth, that he should not exhort them, that he should not reprove them.
Except thou amend saith Christ the sonne of man to the Angell of Ephesus, I will remoue thy candlesticke out of his place, I will take away thy ministerie.
Except thou amend Says christ the son of man to the Angel of Ephesus, I will remove thy candlestick out of his place, I will take away thy Ministry.
It is a fearefull sentence from the mouth of Christ him selfe, The kingdome of God shall be taken from you, and shall be giuen to a nation which shall bring forth the fruites thereof.
It is a fearful sentence from the Mouth of christ him self, The Kingdom of God shall be taken from you, and shall be given to a Nation which shall bring forth the fruits thereof.
when what the Iew must lose, that the Gentile must winne, when the elder is disinherited and the yonger made the heire, no maruell then if griefe possesse the very soule.
when what the Iew must loose, that the Gentile must win, when the elder is disinherited and the younger made the heir, no marvel then if grief possess the very soul.
that the falling of the one was the rising of the other, the seruice of the elder was the raigning of the yonger? The children of Abraham did contemne the whole world, in respect of their prerogatiue in the sanctified seede:
that the falling of the one was the rising of the other, the service of the elder was the reigning of the younger? The children of Abraham did contemn the Whole world, in respect of their prerogative in the sanctified seed:
But for the sinnes of the inhabitants, is not their candlesticke since remoued into the West? are not their lampes extinguished? Yes, their Ionasses are dead, or sent to other nations.
But for the Sins of the inhabitants, is not their candlestick since removed into the West? Are not their lamps extinguished? Yes, their Jonah Are dead, or sent to other Nations.
Their temples are now made a cage of vncleane birdes: filthie spirites do possesse them. The Turke with his Curaam, and Mahomet with his Alcoran are Lords of those places.
Their Temples Are now made a cage of unclean Birds: filthy spirits do possess them. The Turk with his Curaam, and Mahomet with his Alcorani Are lords of those places.
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But when Rome once proued Babylon, the holy City an harlot, when idolatry & securitie had once poisoned her heart, her light was remoued into the Northern parts, & among them vnto vs:
But when Room once proved Babylon, the holy city an harlot, when idolatry & security had once poisoned her heart, her Light was removed into the Northern parts, & among them unto us:
for after the free passage of Gods word, in the dayes of king Edward of blessed memory (whose soule doth rest with the Lord) for the sins of our natiō,
for After the free passage of God's word, in the days of King Edward of blessed memory (whose soul does rest with the Lord) for the Sins of our Nation,
Since those dayes God hath shewed longer loue, and powred it on vs more plentifully. If in steed of long lent graces, we will not pluck vpon vs long plagues,
Since those days God hath showed longer love, and poured it on us more plentifully. If in steed of long lent graces, we will not pluck upon us long plagues,
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Demosthenes perceiuing the true danger of that case, could remember the Atheniens, that if the dogs were gone, by a composition with the wolues, the sheep wold soone pay for it;
Demosthenes perceiving the true danger of that case, could Remember the Athenians, that if the Dogs were gone, by a composition with the wolves, the sheep would soon pay for it;
The Lord doth tell Ezechiel, that he should heare the word at Gods mouth, and giue the people warning from him. Nay the true Prophets all in general remembred this well enough,
The Lord does tell Ezechiel, that he should hear the word At God's Mouth, and give the people warning from him. Nay the true prophets all in general remembered this well enough,
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when so often they end their sentences with these words, Thus saith the Lord. Saint Paule writing to the Corinthians doth take this course in the matter of the Sacramēt, I receiued of the Lord that which I also deliuered vnto you.
when so often they end their sentences with these words, Thus Says the Lord. Saint Paul writing to the Corinthians does take this course in the matter of the Sacrament, I received of the Lord that which I also Delivered unto you.
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least he offend a Lord of more dreadfull maiestie, who is more iealous of his glorie, and more able to punish. The visions are now ceassed; reuelations are all ended;
lest he offend a Lord of more dreadful majesty, who is more jealous of his glory, and more able to Punish. The visions Are now ceased; revelations Are all ended;
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and thereunto may be ioyned the iust reprehension of some fantasticall Anabaptistes, who haue taken on them in our time, to crosse this written word, by illuminations and reuelations of their owne.
and thereunto may be joined the just reprehension of Some fantastical Anabaptists, who have taken on them in our time, to cross this written word, by illuminations and revelations of their own.
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and ruleth all at his pleasure, and that also the other Prophets did euermore obserue this rule, that then in the examples of Gods auncient seruants, there is no protection or warrant for such men, who sometimes in our Church, do flit from place to place, without staying in any.
and Ruleth all At his pleasure, and that also the other prophets did evermore observe this Rule, that then in the Examples of God's ancient Servants, there is no protection or warrant for such men, who sometime in our Church, do flit from place to place, without staying in any.
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But for many of them, I could wish that experience had not taught vs, to the slaunder of the Gospell, that such fond admiration as they procure in the pulpit, among the ignorat multitude (who are easily deceiued) is quitted with some infamy, which from town to towne doth follow them,
But for many of them, I could wish that experience had not taught us, to the slander of the Gospel, that such found admiration as they procure in the pulpit, among the Ignorant multitude (who Are Easily deceived) is quit with Some infamy, which from town to town does follow them,
by skirmishing we shall learne to fight the Lords great battels. The people in the meane time are wonne to Iesus Christ: the faithfull are increased: ignorance is well expelled: idolatry is defaced; Satan and sinne are conquered.
by skirmishing we shall Learn to fight the lords great battles. The people in the mean time Are won to Iesus christ: the faithful Are increased: ignorance is well expelled: idolatry is defaced; Satan and sin Are conquered.
God graunt that the burying of those talents in the ground, which he in his great loue hath giuen vnto vs, be not layd to our charge, in that dreadfull and terrible day.
God grant that the burying of those Talents in the ground, which he in his great love hath given unto us, be not laid to our charge, in that dreadful and terrible day.
If ignorance, or idolatrie, or iniquitie did not rage, if the enemies of the Gospell to hold vp their Romish Antichrist were not busie to peruert, we might keepe our selues in our cloisters,
If ignorance, or idolatry, or iniquity did not rage, if the enemies of the Gospel to hold up their Romish Antichrist were not busy to pervert, we might keep our selves in our Cloisters,
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but if all these do fret, and dayly consume like a canker, let vs sometimes looke about vs. Theodoret reporteth in his Ecclesiasticall storie, that when Valens the Emperour with his Arrian opinions, had bee-postered much of the world,
but if all these do fret, and daily consume like a canker, let us sometime look about us Theodoret Reporteth in his Ecclesiastical story, that when Valens the Emperor with his Arrian opinions, had bee-postered much of the world,
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& by that meanes the flocke of Christ stood in great danger, Aphraates a Monke, a holy man of that time, contrary to his order and vsuall profession, came foorth out of his Monasterie, to helpe to keepe vp the truth.
& by that means the flock of christ stood in great danger, Aphraates a Monk, a holy man of that time, contrary to his order and usual profession, Come forth out of his Monastery, to help to keep up the truth.
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but now that tempestes do come on, and stormes bring them in danger, euery stone is to be turned, euery means is to be sought, to free them from this perill. He goeth on:
but now that tempests do come on, and storms bring them in danger, every stone is to be turned, every means is to be sought, to free them from this peril. He Goes on:
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if I wold not then come forth to helpe to quench the fire, or giue direction for it? So if now I should not helpe to teach true faith in Christ, by coming out of my Monastery, I should do much amisse.
if I would not then come forth to help to quench the fire, or give direction for it? So if now I should not help to teach true faith in christ, by coming out of my Monastery, I should do much amiss.
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For the preuenting whereof in his seruant Ezechiel, God himselfe doth foretell him, that he sendeth him to such as are a rebellious house, and will not heare his voyce.
For the preventing whereof in his servant Ezechiel, God himself does foretell him, that he sends him to such as Are a rebellious house, and will not hear his voice.
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13 Although God in ordinarie did tye himselfe to his people of Israel, yet at this time (for so was his good pleasure) he sheweth that himselfe is Lord ouer all the earth,
13 Although God in ordinary did tie himself to his people of Israel, yet At this time (for so was his good pleasure) he shows that himself is Lord over all the earth,
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That in those dayes this was no strange thing, in the Easterne countreys, to haue som places verie huge, we may somewhat iudge by Babylon, which Aristotle setteth downe to haue bin so big,
That in those days this was no strange thing, in the Eastern Countries', to have Some places very huge, we may somewhat judge by Babylon, which Aristotle sets down to have been so big,
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In the last chapter of this Prophecie it is put for the conclusion of the booke, that there were in it sixe score thousand persons that could not discerne betweene their right hand and their left hand :
In the last chapter of this Prophecy it is put for the conclusion of the book, that there were in it sixe score thousand Persons that could not discern between their right hand and their left hand:
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14 This City by profane writers is called Ninus, as by Herodotus in his Clio, by Strabo in the sixteenth of his Geography, by Plinie in the sixth of his Naturall historie, by Tacitus in the twelfth of his Annales.
14 This city by profane writers is called Ninus, as by Herodotus in his Clio, by Strabo in the sixteenth of his Geography, by Pliny in the sixth of his Natural history, by Tacitus in the twelfth of his Annals.
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whether Peter sinned or sinned not, and dissembled with the Iewes in deed, or but in shew) that although Hierome had more witnesses in nūber to proue his assertion, thē Austen could bring,
whither Peter sinned or sinned not, and dissembled with the Iewes in deed, or but in show) that although Jerome had more Witnesses in number to prove his assertion, them Austen could bring,
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But this controuersie may be ended, if that opinion be true which Munster doth deliuer vnto vs, that some thinke that both Assur and Ninus are one man, called by diuerse names in diuerse languages.
But this controversy may be ended, if that opinion be true which Munster does deliver unto us, that Some think that both Assur and Ninus Are one man, called by diverse names in diverse languages.
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to be built with foure sides, but not equall or square, for the two longer sides had each of them one hundred and fiftie furlongs, the two shorter sides had each of them ninetie, which arising in the whole number to foure hundred and foure score furlongs, the compasse of the Citie did amount to thirtie French leagues, or threescore Italian miles.
to be built with foure sides, but not equal or square, for the two longer sides had each of them one hundred and fiftie furlongs, the two shorter sides had each of them ninetie, which arising in the Whole number to foure hundred and foure score furlongs, the compass of the city did amount to thirtie French leagues, or threescore Italian miles.
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yet for corne, that Herodotus writing of it doth speake of his owne knowledge, that the ordinary fields did returne the seed sowne in them two hundred fold, the better places three hundred: three hundred bushels for one,
yet for corn, that Herodotus writing of it does speak of his own knowledge, that the ordinary fields did return the seed sown in them two hundred fold, the better places three hundred: three hundred bushels for one,
If he stood vpon his credit, as it seemeth that he did too much, (which hereafter may be shewed) here was a place of reputation for him, if any were vpon earth.
If he stood upon his credit, as it seems that he did too much, (which hereafter may be showed) Here was a place of reputation for him, if any were upon earth.
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yet in one of his Epistles, he telleth that he did besiege a litle towne, Pindinessus he calleth it, with such egernesse, that there was nothing wanting to him of the top and height of glory,
yet in one of his Epistles, he Telleth that he did besiege a little town, Pindinessus he calls it, with such eagerness, that there was nothing wanting to him of the top and height of glory,
it is Niniue that great Citie, which ruled ouer the earth, the seat of the Empire, the Ladie of the East, the Queene of nations, the riches of the world, where more people did inhabit,
it is Nineveh that great city, which ruled over the earth, the seat of the Empire, the Lady of the East, the Queen of Nations, the riches of the world, where more people did inhabit,
I do reade in Seneca, that there was once a man of a turbulēt wit, called Senecio, who wold speake none but great words, wold haue none but great things.
I do read in Senecca, that there was once a man of a turbulent wit, called Senecio, who would speak none but great words, would have none but great things.
When the iniquities of Israel, & transgressions of Iacob began to grow great, the Prophet Esay is called vpon to crie alowd and not to spare, yea to lift vp his voyce as if it were a trumpet.
When the iniquities of Israel, & transgressions of Iacob began to grow great, the Prophet Isaiah is called upon to cry aloud and not to spare, yea to lift up his voice as if it were a trumpet.
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In such cases men are not moued at all with low words, as the whistling of the winde is not perceiued at all, in the blowing of trumpets or the ringing of belles.
In such cases men Are not moved At all with low words, as the whistling of the wind is not perceived At all, in the blowing of trumpets or the ringing of Bells.
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This was it which caused that vniuersall floud in the dayes of Noe. This made Corah and his company to be swallowed vp by the earth & go down quick into the graue.
This was it which caused that universal flood in the days of Noah This made Corah and his company to be swallowed up by the earth & go down quick into the graven.
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As first, witchcraft and inchantment, and sorcery & necromancie, and diuination by the starres, which were exercised beyond measure, in all the Easterne parts where Niniue stood.
As First, witchcraft and enchantment, and sorcery & necromancy, and divination by the Stars, which were exercised beyond measure, in all the Eastern parts where Nineveh stood.
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When the true wisdome of Salomō, is in the scripture compared with mens counterfeit wisdome, it is said that his wisdome excelled all the wisdome of the children of the East, that is, their Philosphers and Diuiners, and all of that sort.
When the true Wisdom of Salomō, is in the scripture compared with men's counterfeit Wisdom, it is said that his Wisdom excelled all the Wisdom of the children of the East, that is, their Philosophers and Diviners, and all of that sort.
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In the second of Daniel, what a rabble of such are reckened vp to be in Babylon, a citie not far from Niniue, Inchanters, Astrologians, Chaldeans and Sorcerers ? & how doth God himself deride,
In the second of daniel, what a rabble of such Are reckoned up to be in Babylon, a City not Far from Nineveh, Enchanters, Astrologians, Chaldeans and Sorcerers? & how does God himself deride,
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& scoffe at thē by his Prophet Esay, for entertaining of such, & for retaining of so many? In one word, the censure that is set on the Chaldaeans, men not far frō Niniue, by Tully in the second of his Diuination,
& scoff At them by his Prophet Isaiah, for entertaining of such, & for retaining of so many? In one word, the censure that is Set on the Chaldaeans, men not Far from Nineveh, by Tully in the second of his Divination,
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or the scholers of them, may be wel gathered from that which elsewhere he hath of Tiberius, who as he saith was skilled in their Arts) together with the Narration of the Magi in Herodotus, who would haue had the kingdom after the death of Cābyses, do make this most plaine, that in the East country these Arts were vsed much,
or the Scholars of them, may be well gathered from that which elsewhere he hath of Tiberius, who as he Says was skilled in their Arts) together with the Narration of the Magi in Herodotus, who would have had the Kingdom After the death of Cābyses, do make this most plain, that in the East country these Arts were used much,
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Nay, God doth so hate these, as that all such who seeke to them, are odious to him, as by Saule and Ahaziah may most plainly appeare, who for seeking vnto such, lost their kingdomes and their liues.
Nay, God does so hate these, as that all such who seek to them, Are odious to him, as by Saule and Ahaziah may most plainly appear, who for seeking unto such, lost their kingdoms and their lives.
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The audaciousnesse of men who are acquainted with these arts, may be seene by those enchanters of whom we reade in Exodus, who at Pharaos intreatie, did dare not only to braue,
The audaciousness of men who Are acquainted with these arts, may be seen by those enchanter's of whom we read in Exodus, who At Pharaohs intreaty, did Dare not only to brave,
But the execrable custome of some who be of this kind may partly be learned by that, wherwith Athanasius sometimes (although falsely) was charged, that he in his Magicke should vse the hand of a dead man, which by experience in our time hath bene declared to be a practise, of some who vse those trades.
But the execrable custom of Some who be of this kind may partly be learned by that, wherewith Athanasius sometime (although falsely) was charged, that he in his Magic should use the hand of a dead man, which by experience in our time hath be declared to be a practice, of Some who use those trades.
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And partly by the example of Iulian the Apostata, who not long before his death, going to warre in Persia, did cause a woman to be hanged vp by the haire of the head, to haue her hands stretched abroad, her belly to be ripped open, that,
And partly by the Exampl of Iulian the Apostata, who not long before his death, going to war in Persiam, did cause a woman to be hanged up by the hair of the head, to have her hands stretched abroad, her belly to be ripped open, that,
But the Prophet Nahum doth put the case beyond question, when he calleth it a bloudy citie, full of lyes and robbery, from whence the pray departeth not.
But the Prophet Nahum does put the case beyond question, when he calls it a bloody City, full of lies and robbery, from whence the prey departeth not.
and chiefe seate of the Empire, it may well be supposed, that they tooke the selfe same course, which afterward was taken vp by the Romanes, who to garnish and adorne Rome, did take away from all places, whither their authority and soueraignty did stretch, not onely gold and siluer,
and chief seat of the Empire, it may well be supposed, that they took the self same course, which afterwards was taken up by the Romans, who to garnish and adorn Room, did take away from all places, whither their Authority and sovereignty did stretch, not only gold and silver,
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How sped Pharao with his people, for dealing hard with the Israelites? If he shall be cast into the fire saith Saint Austen, being moued as it seemeth by that place of the 25. of Matthew, who did not giue his bread to the hungry, where thinke you shall he be put, who hath taken away the bread of other men? If he shall be throwne into the fire who clothed not the naked, whither shall he be cast who hath vnclothed the clothed? If he be condemned with the Diuell who hath not affoorded his house to strangers, where do you think is he to be put, which taketh away that house which in right is another mans? All which things oppressors do.
How sped Pharaoh with his people, for dealing hard with the Israelites? If he shall be cast into the fire Says Saint Austen, being moved as it seems by that place of the 25. of Matthew, who did not give his bred to the hungry, where think you shall he be put, who hath taken away the bred of other men? If he shall be thrown into the fire who clothed not the naked, whither shall he be cast who hath unclothed the clothed? If he be condemned with the devil who hath not afforded his house to Strangers, where do you think is he to be put, which Takes away that house which in right is Another men? All which things Oppressors's do.
and cruell ouer that countrey Qui propter nos homines Et nostram salutem Descendit ad inferos. Who for vs men And for our better safetie Is gone downe into hell.
and cruel over that country Qui propter nos homines Et nostram salutem Descendit ad inferos. Who for us men And for our better safety Is gone down into hell.
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And remembring that of the Prophet, The stone shall cry out of the wall, and the beame out of the timber shall aunswer it, Wo vnto him that buildeth a towne with bloud,
And remembering that of the Prophet, The stone shall cry out of the wall, and the beam out of the timber shall answer it, Woe unto him that builds a town with blood,
The chiefe points. 1. The veritie of the Scripture appeareth in that the writers thereof doe declare many things against themselues. 6 Reasons which might moue Ionas to flie to Tarshish,
The chief points. 1. The verity of the Scripture appears in that the writers thereof do declare many things against themselves. 6 Reasons which might move Ionas to fly to Tarshish,
and the insufficiencie of them. 12 Where Tarshish was. 13 The vocation of the Ministerie is not to be relinquished. 16 Men are more free to spend money about euill things then about good. 17 What it is to flie from Gods presence. 19 Comfort and instruction to the Minister. IONAH. 1.3.
and the insufficiency of them. 12 Where Tarshish was. 13 The vocation of the Ministry is not to be relinquished. 16 Men Are more free to spend money about evil things then about good. 17 What it is to fly from God's presence. 19 Comfort and instruction to the Minister. JONAH. 1.3.
that he might go with them into Tarshish from the presence of the Lord. IONAS hath receiued his charge to go to Niniue, with a message of much importance;
that he might go with them into Tarshish from the presence of the Lord. IONAS hath received his charge to go to Nineveh, with a message of much importance;
Here a naturall man would looke, that since Ionas is to write this storie of himselfe, (for no man I thinke maketh doubt thereof) he should speake for his owne credit;
Here a natural man would look, that since Ionas is to write this story of himself, (for no man I think makes doubt thereof) he should speak for his own credit;
or if he had failed to do that which was enioined to him, or for want of wit or wil, had missed in his designement, a worldling would iudge, that for his reputation, he should haue concealed it:
or if he had failed to do that which was enjoined to him, or for want of wit or will, had missed in his designment, a worldling would judge, that for his reputation, he should have concealed it:
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But if Ionas would be naught, and erre as fowly in penning, as he did before in practise, he hath here met with his maister, who well can keepe him from it,
But if Ionas would be nought, and err as foully in penning, as he did before in practice, he hath Here met with his master, who well can keep him from it,
euen the mightie Spirit of God, which dealeth with him in this place as it did with Dauid in his one and fiftieth Psalme, that is, maketh him to confesse that against God, against him only he had sinned,
even the mighty Spirit of God, which deals with him in this place as it did with David in his one and fiftieth Psalm, that is, makes him to confess that against God, against him only he had sinned,
2 This course (not only here but through other scriptures also) of inculcating & redoubling their faults, whom the books do most concerne, as the impatiency of Iob, the murther of Dauid, the idolatrie of Salomon, the discontentednesse of Moses, by Moses himselfe,
2 This course (not only Here but through other Scriptures also) of inculcating & redoubling their Faults, whom the books do most concern, as the impatiency of Job, the murder of David, the idolatry of Solomon, the discontentedness of Moses, by Moses himself,
so by Ieremy himselfe, the fretting of Ieremy, because all things were not well, doth argue to the reader some thing very supernaturall that is in these bookes;
so by Ieremy himself, the fretting of Ieremy, Because all things were not well, does argue to the reader Some thing very supernatural that is in these books;
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since contrary to the course of humorous ambition, which delighteth in her owne glorie, and either openly or secretly, by some insinuation doth aime still at her owne praise, they which are the Spirits secretaries, should discouer themselues, & display their owne ouersights.
since contrary to the course of humorous ambition, which delights in her own glory, and either openly or secretly, by Some insinuation does aim still At her own praise, they which Are the Spirits secretary's, should discover themselves, & display their own oversights.
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Among other that follow in the processe of this Prophecy, this is an excellent argument, against those wicked ones of our age, who call the Scripture in question.
Among other that follow in the process of this Prophecy, this is an excellent argument, against those wicked ones of our age, who call the Scripture in question.
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If they, who in the way of carnalitie to magnifie themselues, and make their wordes seeme glorious, dare oppose their wits against heauen and earth, against Iewes and Gentiles, against God and men, could remember the endlesse wisedome of the word of life, they might plentifully admire their spirit, who to giue God the glory, do reioyce in their infirmities, & proclaime their owne follies.
If they, who in the Way of carnality to magnify themselves, and make their words seem glorious, Dare oppose their wits against heaven and earth, against Iewes and Gentiles, against God and men, could Remember the endless Wisdom of the word of life, they might plentifully admire their Spirit, who to give God the glory, do rejoice in their infirmities, & proclaim their own follies.
And if they would compare the maner of these writers inspired with the holy Ghost, with the workes of other men of what sort soeuer, they must either shut their eyes or confesse a great difference.
And if they would compare the manner of these writers inspired with the holy Ghost, with the works of other men of what sort soever, they must either shut their eyes or confess a great difference.
yea in his ciuill warres? But in his friend Hirtius, what is there to be read that doth not make for him? The writings of Mahomet, I meane such as are written of him, do make him the onely Prophet in the last age of the world, the great seruant of the Highest, hauing messages from aboue,
yea in his civil wars? But in his friend Hirtius, what is there to be read that does not make for him? The writings of Mahomet, I mean such as Are written of him, do make him the only Prophet in the last age of the world, the great servant of the Highest, having messages from above,
but that must be after eight hundred yeares (he taketh a pretie time for the trying of that conclusion, whereas Christ tooke but three dayes) yea as Viues obserueth, that he was the Cōforter whom Christ promised to send into the world after his ascension:
but that must be After eight hundred Years (he Takes a pretty time for the trying of that conclusion, whereas christ took but three days) yea as Viues observeth, that he was the Comforter whom christ promised to send into the world After his Ascension:
But it is so farre off from men, who are but naturall men, to be detectors and discouerers of their owne falles to posterity, that they cannot with patience endure, that they should be opened by other.
But it is so Far off from men, who Are but natural men, to be detectors and discoverers of their own falls to posterity, that they cannot with patience endure, that they should be opened by other.
And that was, that whereas according to the custome of that age, a certaine writer had read and rehearsed in the presence of diuerse a peece of a booke, which truly deciphered the faults of some men,
And that was, that whereas according to the custom of that age, a certain writer had read and rehearsed in the presence of diverse a piece of a book, which truly deciphered the Faults of Some men,
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and not without desert, came in the meane while to the Author, and most earnestly intreated him in their friends behalfe, that he would forbeare to reade of that matter any further.
and not without desert, Come in the mean while to the Author, and most earnestly entreated him in their Friends behalf, that he would forbear to read of that matter any further.
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Which made Pliny to inferre this, in one of his Epistles, Such shame is there of hearing such things as are done, by them who shame not to do that which they blush to heare.
Which made pliny to infer this, in one of his Epistles, Such shame is there of hearing such things as Are done, by them who shame not to do that which they blush to hear.
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The Prophets and pen-men of the Spirit of God, by a peculiar prerogatiue are singular in this kind, to shew that their bookes are the bookes of their Maister:
The prophets and penmen of the Spirit of God, by a peculiar prerogative Are singular in this kind, to show that their books Are the books of their Master:
and so by that one meanes among other, to stop the mouths of blasphemers and miscreants, who measure God by themselues, and pietie by their profanenesse.
and so by that one means among other, to stop the mouths of blasphemers and miscreants, who measure God by themselves, and piety by their profaneness.
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Ionas was better taught, not to giue the glory to himself, but to God, hauing learned that lesson which Saint Austen afterward did mention, that he who hath failed in the first degree of wisedome, that is vertue and obedience, should betake him to the second, that is, modestie in confessing and acknowledging his fault.
Ionas was better taught, not to give the glory to himself, but to God, having learned that Lesson which Saint Austen afterwards did mention, that he who hath failed in the First degree of Wisdom, that is virtue and Obedience, should betake him to the second, that is, modesty in confessing and acknowledging his fault.
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But there is no man that sinneth not, as Salomon saith, And the iust man doth fall seuen times, whereof although Hierome aske, If he be iust how doth he fall,
But there is no man that Sinneth not, as Solomon Says, And the just man does fallen seuen times, whereof although Jerome ask, If he be just how does he fallen,
and if he fall how is he iust? yet he answereth himselfe, that he looseth not the name of a righteous man, who ariseth by repentance, and we may say further, he falleth by nature,
and if he fallen how is he just? yet he Answers himself, that he loses not the name of a righteous man, who arises by Repentance, and we may say further, he falls by nature,
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And if that there should haue come any other after the Apostles, that should not haue sinned, it is very likely that our Sauiour in the midst of his wisedome, wherewith he gouerneth his Church, would haue appointed for them some other prayer, then the ordinary Lords prayer:
And if that there should have come any other After the Apostles, that should not have sinned, it is very likely that our Saviour in the midst of his Wisdom, wherewith he Governs his Church, would have appointed for them Some other prayer, then the ordinary lords prayer:
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But a meaner man then a Prophet, might here haue answered Satan, that the whole earth is the Lordes, and all that therein is, the compasse of the world and they that dwell therein.
But a meaner man then a Prophet, might Here have answered Satan, that the Whole earth is the lords, and all that therein is, the compass of the world and they that dwell therein.
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Yea but Ionas might haue heard, that the day was, when those which were with Elizeus and his seruant, were more in number then all the enemies which were against them.
Yea but Ionas might have herd, that the day was, when those which were with Elisha and his servant, were more in number then all the enemies which were against them.
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and they were much troubled to know who that one was, Phocion of his owne accord stepped foorth and sayd, giue ouer to wonder or enquire too carefully, who that man is:
and they were much troubled to know who that one was, Phocion of his own accord stepped forth and said, give over to wonder or inquire too carefully, who that man is:
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What wise man wold aduenture his life, among barbarous people, which knew neither God nor goodnesse? If among them who knew something, Elias could hardly escape the fingers of Iezabel,
What wise man would adventure his life, among barbarous people, which knew neither God nor Goodness? If among them who knew something, Elias could hardly escape the fingers of Jezebel,
and such a people? enlarge heauen with so manie? A Philosopher after thee, Aristippus by name, in a desire that he had to gaine Dionysius but vnto morall vertue, could endure that the tyrant whose good he did seeke, should raile and spit on him.
and such a people? enlarge heaven with so many? A Philosopher After thee, Aristippus by name, in a desire that he had to gain Dionysius but unto moral virtue, could endure that the tyrant whose good he did seek, should rail and spit on him.
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And he could say for himselfe, that if fisher-men for the getting of a litle fish, could be well contented to soile and fowle themselues in the mud and mire,
And he could say for himself, that if fishermen for the getting of a little Fish, could be well contented to soil and fowl themselves in the mud and mire,
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But if it had bene worse, Ionas, that thou must haue lost thy life, woldst thou haue stucke thereat? To bestow thy life on God, who bestowed it on thee? to yeeld it when he called for it, who might call for it when he would? Could not he haue restored it in this world,
But if it had be Worse, Ionas, that thou must have lost thy life, Wouldst thou have stuck thereat? To bestow thy life on God, who bestowed it on thee? to yield it when he called for it, who might call for it when he would? Could not he have restored it in this world,
if it had pleased him? or could he not make recompence in the kingdome of heauen? Thou couldst not but know, Ionas, that his Sonne afterward, should for thy sake lose his life.
if it had pleased him? or could he not make recompense in the Kingdom of heaven? Thou Couldst not but know, Ionas, that his Son afterwards, should for thy sake loose his life.
Was the seruant aboue the maister? How many for their Princes? how many for their countreys haue willingly died? Shall men do that for men, which thou wilt not for thy God? It was many yeares after thee, (but the saying of Salomon in specie is true, that there is no new thing,
Was the servant above the master? How many for their Princes? how many for their Countries' have willingly died? Shall men do that for men, which thou wilt not for thy God? It was many Years After thee, (but the saying of Solomon in specie is true, that there is no new thing,
and so the like might be before thee) that at the siege of Auaricum a city of France by Iulius Caesar, one frenchman being slaine, by the stroke of an engine in warre called a Scorpion, a second commeth in his place,
and so the like might be before thee) that At the siege of Auaricum a City of France by Julius Caesar, one frenchman being slain, by the stroke of an engine in war called a Scorpion, a second comes in his place,
& what good then should he do in preaching to infidels? If they would not heare who had the Law and the couenāt, & to whom were committed the oracles of God,
& what good then should he do in preaching to Infidels? If they would not hear who had the Law and the Covenant, & to whom were committed the oracles of God,
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and knew what belonged to all these, what should be expected of ignorant persons? of superstitious idolaters? He who had lost one labour in so large a sort spent, would hardly endure to lose another.
and knew what belonged to all these, what should be expected of ignorant Persons? of superstitious Idolaters? He who had lost one labour in so large a sort spent, would hardly endure to loose Another.
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The resolution which Ioab sometimes did beare speaking to the Israelites, should be the resolution of the Minister, Be strong, and let vs be valiant for our people,
The resolution which Ioab sometime did bear speaking to the Israelites, should be the resolution of the Minister, Be strong, and let us be valiant for our people,
So the Prophet being sicke of his country-mens disease, might murmure that the Niniuites should be preferred before the auncient people of God, his word being taken from these,
So the Prophet being sick of his countrymen's disease, might murmur that the Niniuites should be preferred before the ancient people of God, his word being taken from these,
But is it come to this passe that the axe shall leade the workeman? or shall man teach his God what people he shall chuse? Hiram although a Gentile, yet had a finger in the Temple of Salomon;
But is it come to this pass that the axe shall lead the workman? or shall man teach his God what people he shall choose? Hiram although a Gentile, yet had a finger in the Temple of Solomon;
A preposterous zeale, and furious, and which wanteth no ignorance also. For he should ha•• learned to distinguish betweene Gods absolute word, and his conditionall threatnings.
A preposterous zeal, and furious, and which Wants no ignorance also. For he should ha•• learned to distinguish between God's absolute word, and his conditional threatenings.
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Some things are without anie condition, •e will haue them to be so: some other things are with an If, as, if they do not repent. It was an absolute speech:
some things Are without any condition, •e will have them to be so: Some other things Are with an If, as, if they do not Repent. It was an absolute speech:
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and must be saued by a pardon, enuie that other sinners should haue their pardō also? Was Ionas his eye euil because Gods eye was good? Then wellfare Saint Paule writing to Titus, whom he would haue to remember his charge,
and must be saved by a pardon, envy that other Sinners should have their pardon also? Was Ionas his eye evil Because God's eye was good? Then welfare Saint Paul writing to Titus, whom he would have to Remember his charge,
and the people whom he taught, to shew meekenesse to all men, and he layeth this downe as one cause, for that we our selues also were in times past vnwise and disobedient.
and the people whom he taught, to show meekness to all men, and he Layeth this down as one cause, for that we our selves also were in times passed unwise and disobedient.
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S. Austē in the sixth of those, which are only called by the name of his Homelies, doth by a secret inclusion compare this mind of man, to one who is to passe ouer a ditch,
S. Austē in the sixth of those, which Are only called by the name of his Homilies, does by a secret inclusion compare this mind of man, to one who is to pass over a ditch,
or streame of water, (where if he passe not he dieth, and if he plunge in, he drowneth) and there doth find that fauour to haue a bridge or planke of timber layed crosse to helpe him ouer:
or stream of water, (where if he pass not he Dieth, and if he plunge in, he drowneth) and there does find that favour to have a bridge or plank of timber laid cross to help him over:
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What is the cause saith Saint Bernard of such fury many times? Nothing else saith he but this, that the diuision of the Angels doth not please mortall men.
What is the cause Says Saint Bernard of such fury many times? Nothing Else Says he but this, that the division of the Angels does not please Mortal men.
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It is a hauen towne in Palestina standing vpon the Mediterrane sea, and it is the same which is called Ioppa in the tenth of the Actes, whither Cornelius sent for Peter.
It is a Haven town in Palestine standing upon the Mediterrane sea, and it is the same which is called Joppa in the tenth of the Acts, whither Cornelius sent for Peter.
and it had afterward bene regained by him, but that Richard the first then king of this land, being returning on his iourney for England, did bring backe his armie,
and it had afterwards be Regained by him, but that Richard the First then King of this land, being returning on his journey for England, did bring back his army,
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and Hierome himselfe though not in this place yet in the seuen and twentieth of Ezechiel doth reade Carthaginiens, where as we reade, men of Tarshish. Yet because we are not sure, that Carthage was then built, (for this Prophecie is auncient,
and Jerome himself though not in this place yet in the seuen and twentieth of Ezechiel does read Carthaginians, where as we read, men of Tarshish. Yet Because we Are not sure, that Carthage was then built, (for this Prophecy is ancient,
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and Salomons time more auncient, when Tarshish was right famous, which I thinke Carthage was not) I therefore followe them who take it for Tarsus a towne of Cilicia in Asia the lesser, which was nearer to the Iewes,
and Solomon's time more ancient, when Tarshish was right famous, which I think Carthage was not) I Therefore follow them who take it for Tarsus a town of Cilicia in Asia the lesser, which was nearer to the Iewes,
although no necessarie inference, that Ionas not liking his message to Niniue, wold now for worldly respects, leaue his calling and become a marchant.
although no necessary Inference, that Ionas not liking his message to Nineveh, would now for worldly respects, leave his calling and become a merchant.
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when he could say of them, that he feared not such men, as had a place emptie in the midst of their citie, to the which they gathering euery day, beguiled one another with othes and swearing.
when he could say of them, that he feared not such men, as had a place empty in the midst of their City, to the which they gathering every day, beguiled one Another with Oaths and swearing.
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These wordes saith Herodotus did Cyrus cast foorth against all the Greekes, because they had large market places wherin they vsed their traffiking, as among vs might be a Bource or Exchange.
These words Says Herodotus did Cyrus cast forth against all the Greeks, Because they had large market places wherein they used their trafficking, as among us might be a Bource or Exchange.
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Let this rather be a fault of the persons then of the things, since God hath ordained that trade to his glorie, to the vse of nauigation, to the discouerie of countreys, to the communicating of cōmodities in one nation to another, to the bringing in of such things as are comfortable to man;
Let this rather be a fault of the Persons then of the things, since God hath ordained that trade to his glory, to the use of navigation, to the discovery of Countries', to the communicating of commodities in one Nation to Another, to the bringing in of such things as Are comfortable to man;
In our time let mē take heed, whō God hath blessed with verie good gifts, that it be not layd vnto their charge, that they with Ionas haue chosen to do something else,
In our time let men take heed, whom God hath blessed with very good Gifts, that it be not laid unto their charge, that they with Ionas have chosen to do something Else,
15 God doth manie times suffer those things to be ready, by the which we may fall, that we may learne that in our selues there is no measure of iniquitie,
15 God does many times suffer those things to be ready, by the which we may fallen, that we may Learn that in our selves there is no measure of iniquity,
He findeth a ship readie, and like a man that meant to trauell, hauing money in his purse (so the Prophet is not thread-bare, he hath money in his purse) he payeth the fare of her.
He finds a ship ready, and like a man that meant to travel, having money in his purse (so the Prophet is not threadbare, he hath money in his purse) he payeth the fare of her.
he careth not for his companie, be they Gentiles, or infidels, or idolaters as they were, (for that will appeare by it which followeth) he careth not so that he may be gone.
he Careth not for his company, be they Gentiles, or Infidels, or Idolaters as they were, (for that will appear by it which follows) he Careth not so that he may be gone.
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but when he bad the Iewes build the Temple at Ierusalem, in spite of Iesus Christ, who had told before that it neuer should be reedified, it is certaine that his purse,
but when he bade the Iewes built the Temple At Ierusalem, in spite of Iesus christ, who had told before that it never should be reedified, it is certain that his purse,
for the teaching of the people of God, their owne children and seruants, yea perhaps themselues too (who are most ignorant of all) or to maintaine an able Minister;
for the teaching of the people of God, their own children and Servants, yea perhaps themselves too (who Are most ignorant of all) or to maintain an able Minister;
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as of the land? Can a man see himselfe anie where, where God can not see him? He who framed the eye shal not he see? or he who made the eare, shall he not heare? Surely Ionas could not be ignorant, that this was not the matter.
as of the land? Can a man see himself any where, where God can not see him? He who framed the eye shall not he see? or he who made the ear, shall he not hear? Surely Ionas could not be ignorant, that this was not the matter.
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Then the caues of the earth, the secretes of walles, the darkenesse of the night, the distance of the place either by land or sea, cannot detaine from Gods presence.
Then the caves of the earth, the secrets of walls, the darkness of the night, the distance of the place either by land or sea, cannot detain from God's presence.
Perhaps Adam and his wife, for want of experience (for they had neuer fallen before) might thinke that by running among the trees of Paradise, they might hide thēselues.
Perhaps Adam and his wife, for want of experience (for they had never fallen before) might think that by running among the trees of Paradise, they might hide themselves.
And therefore wheresoeuer we do moue, or wheresoeuer we do liue, or wheresoeuer we haue our being, there God is by his power, there God is by his presence.
And Therefore wheresoever we do move, or wheresoever we do live, or wheresoever we have our being, there God is by his power, there God is by his presence.
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It shall be then but a bad shift for the miscreants of the earth, to crie in the day of vengeance, to the mountaines and the rockes, fall on vs and hide vs from the presence of him that sitteth on the throne,
It shall be then but a bad shift for the miscreants of the earth, to cry in the day of vengeance, to the Mountains and the Rocks, fallen on us and hide us from the presence of him that Sitteth on the throne,
When Pericles once was sad, about yeelding an account of much money to the Atheniens, which he possibly could not discharge, his nephew Alcibiades did helpe him with this good counsel, that he should not beat his braines,
When Pericles once was sad, about yielding an account of much money to the Athenians, which he possibly could not discharge, his nephew Alcibiades did help him with this good counsel, that he should not beatrice his brains,
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The remembrance of this made Dauid speake so sufficiently, They that go dovvne to the sea in ships, and occupy by the great vvaters, they see the vvorkes of the Lord and his vvonders in the deepe.
The remembrance of this made David speak so sufficiently, They that go down to the sea in ships, and occupy by the great waters, they see the works of the Lord and his wonders in the deep.
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When Plinie the elder was choked, in going to see Vesuuius a hill which burned in Campania (as Aetna oftentimes doth in Sicilia) the sight thereof was so terrible, that the beholders were all amazed at it.
When Pliny the elder was choked, in going to see Vesuvius a hill which burned in Campania (as Aetna oftentimes does in Sicilia) the sighed thereof was so terrible, that the beholders were all amazed At it.
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For they are said in the Scripture, to be in the Lords presence, or to stand before the Lord, who do execute their ministery or functiō as they should.
For they Are said in the Scripture, to be in the lords presence, or to stand before the Lord, who do execute their Ministry or function as they should.
So as the Lord God of Israel liueth saith Elias before whom I do stand, that is, whom faithfully I do serue, there shall be neither deaw nor raine these yeares but according to my word.
So as the Lord God of Israel lives Says Elias before whom I do stand, that is, whom faithfully I do serve, there shall be neither dew nor rain these Years but according to my word.
When he should haue performed his calling, & vpon occasions, continually haue taken direction from the voyce of God speaking to him, he did forsake his charge,
When he should have performed his calling, & upon occasions, continually have taken direction from the voice of God speaking to him, he did forsake his charge,
This is an excellent comfort to the Ministers of the Gospell, that as long as they do their duties they stand before the Lord, who doth protect and preserue them from the rage of bloudie tyrants, from the tempests of the world, from the mischiefe of cruell enemies.
This is an excellent Comfort to the Ministers of the Gospel, that as long as they do their duties they stand before the Lord, who does Pact and preserve them from the rage of bloody Tyrants, from the tempests of the world, from the mischief of cruel enemies.
And againe in as much as in this life they are spectacles to men, in preaching and in liuing, they are spectacles to Angels, they are spectacles to God, they are warned that they discharge their function with sinceritie, remembring this good lesson, that they be not as many, who make marchandise of the word of God,
And again in as much as in this life they Are spectacles to men, in preaching and in living, they Are spectacles to Angels, they Are spectacles to God, they Are warned that they discharge their function with sincerity, remembering this good Lesson, that they be not as many, who make merchandise of the word of God,
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but on the other side pitie waxeth thin, and charitie groweth cold, This should be a liuely motion to stirre vp the Spirit of God in vs, that with alacritie we may go forward, to the building vp of Gods house,
but on the other side pity Waxes thin, and charity grows cold, This should be a lively motion to stir up the Spirit of God in us, that with alacrity we may go forward, to the building up of God's house,
yet Paule did so dislike it in Iohn Marke at Pamphylia, that he would not go with them about the Lords seruice, that he refused his companie afterward.
yet Paul did so dislike it in John Mark At Pamphylia, that he would not go with them about the lords service, that he refused his company afterwards.
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If with Ionas we should leaue him, and turne away from his presence when he hath vse for vs in the field, let vs feare least a greater iudgement befall vs, then did vnto Ionas.
If with Ionas we should leave him, and turn away from his presence when he hath use for us in the field, let us Fear lest a greater judgement befall us, then did unto Ionas.
In the meane time Iesus send ▪ vs due consideration of our calling, that not following wordly reasons which often draw men to Tharsus when they should go to Niniue,
In the mean time Iesus send ▪ us due consideration of our calling, that not following wordly Reasons which often draw men to Tharsus when they should go to Nineveh,
but attending Gods commaundement, we may with ioy run our course, and so possesse that inestimable crowne of iustice, which the righteous Lord hath layed vp for all those that loue his comming.
but attending God's Commandment, we may with joy run our course, and so possess that inestimable crown of Justice, which the righteous Lord hath laid up for all those that love his coming.
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The chiefe points. 2. The punishment of the Prophet may well fright other from sinne. 4. All tempests depend of God. 6. Yet Satan and his instruments, by Gods permission haue sometimes a finger in them. 10. How the sinne of one bringeth punishment vpon manie. 13. Bad companie is to be auoided. 14. The description of the tempest. 16. Life is dearer then goods. 18. Affliction driueth to deuotion. IONAH. 1.4.5
The chief points. 2. The punishment of the Prophet may well fright other from sin. 4. All tempests depend of God. 6. Yet Satan and his Instruments, by God's permission have sometime a finger in them. 10. How the sin of one brings punishment upon many. 13. Bad company is to be avoided. 14. The description of the tempest. 16. Life is Dearer then goods. 18. Affliction Driveth to devotion. JONAH. 1.4.5
Here followeth such a tempest, to bid him welcome to the sea, that if such should be common, it needed not be noted to be the speech of a wise man, that he wondred that anie one wold come twise at the sea:
Here follows such a tempest, to bid him welcome to the sea, that if such should be Common, it needed not be noted to be the speech of a wise man, that he wondered that any one would come twice At the sea:
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The wind doth now so blow, the waues do so beate, the sea doth so worke, the ship is so endangered, the sea-men are so afraid, Ionas so by a lot is singled out to death, that drowning was the least that could befall vnto him.
The wind does now so blow, the waves do so beat, the sea does so work, the ship is so endangered, the seamen Are so afraid, Ionas so by a lot is singled out to death, that drowning was the least that could befall unto him.
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Was the Lord angry against the riuers? or was thine anger against the flouds? or was thy vvrath against the sea? No, it was against the sinne of Ionas, that all this came as vengeance,
Was the Lord angry against the Rivers? or was thine anger against the floods? or was thy wrath against the sea? No, it was against the sin of Ionas, that all this Come as vengeance,
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for what end should the next haue, if he sped so ill with this? And he would haue other men to take example by him, that they run not, no not with his owne seruants, to grosse notorious crimes,
for what end should the next have, if he sped so ill with this? And he would have other men to take Exampl by him, that they run not, no not with his own Servants, to gross notorious crimes,
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as when they haue sinned wilfully, in steed of asking pardon by confession and repentance, can sooth themselues in their follies, saying that the best men haue offended;
as when they have sinned wilfully, in steed of asking pardon by Confessi and Repentance, can sooth themselves in their follies, saying that the best men have offended;
and whie should it be strange for them to go astray, since Gods Saints haue done worse? Not onely Ionas here forsaketh his vocation, but Noe offendeth in drunkennesse,
and why should it be strange for them to go astray, since God's Saints have done Worse? Not only Ionas Here Forsaketh his vocation, but Noah offends in Drunkenness,
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The grosse falles of all which men, are not proposed vnto vs in the holy booke of God, to incourage vs to transgression: (for that were a Spiders propertie to sucke such poison from them) but rather, as S. Austen teacheth vs, to put vs in minde of that warning of the Apostle, that he who standeth should take heed least he fall:
The gross falls of all which men, Are not proposed unto us in the holy book of God, to encourage us to Transgression: (for that were a Spiders property to suck such poison from them) but rather, as S. Austen Teaches us, to put us in mind of that warning of the Apostle, that he who Stands should take heed lest he fallen:
But withall if they could remember, that although the Lord did couer the infirmities of his children, with the skirts of his Sonnes mercie, least they should finally perish;
But withal if they could Remember, that although the Lord did cover the infirmities of his children, with the skirts of his Sons mercy, lest they should finally perish;
as in bitternesse to curse him? Was there not an Absolon readie so with all kind of contumelie to scourge offending Dauid, as to abuse his fathers concubines,
as in bitterness to curse him? Was there not an Absalom ready so with all kind of contumely to scourge offending David, as to abuse his Father's concubines,
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3 And as for the Prophet here, he bestoweth on himselfe a whole Chapter, to shew the fruite of his fall, that other might forbeare to offend, by the example of that grieuous punishmēt which he sustained.
3 And as for the Prophet Here, he bestoweth on himself a Whole Chapter, to show the fruit of his fallen, that other might forbear to offend, by the Exampl of that grievous punishment which he sustained.
as the Emperour Valentinian imagined, (if Socrates report truth of him) when hauing one wife of his owne called Seuera, whom he was vnwilling to leaue, he was in loue also with another virgin called Iustina, and he maried her too.
as the Emperor Valentinian imagined, (if Socrates report truth of him) when having one wife of his own called Severa, whom he was unwilling to leave, he was in love also with Another Virgae called Justina, and he married her too.
And least this fault should seeme most grosse, if he alone were noted for so scandalous behauiour, by a law of purpose made, he giueth leaue to all that would to marrie two wiues a peece:
And lest this fault should seem most gross, if he alone were noted for so scandalous behaviour, by a law of purpose made, he gives leave to all that would to marry two wives a piece:
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If nature be here vsed, or the ordinarie course of Sunne, and Moone, and starres, to attract ought or beate it backe againe, these are but Gods hand-maidens, to worke his designements.
If nature be Here used, or the ordinary course of Sun, and Moon, and Stars, to attract ought or beat it back again, these Are but God's handmaidens, to work his designments.
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If Theodosius haue the skie to warre against his enemies, and the winds as his sworne seruants to helpe forward his victorie, some Claudian must sing, that he or his sonne Honorius who was then present with him, is much beloued of God, O ninimium dilecte Deo. If our Spaniards when they are beyond Scotland, be brought backe againe by Ireland,
If Theodosius have the sky to war against his enemies, and the winds as his sworn Servants to help forward his victory, Some Claudian must sing, that he or his son Honorius who was then present with him, is much Beloved of God, O ninimium dilecte God If our Spanish when they Are beyond Scotland, be brought back again by Ireland,
and when men looke not after them, winds and waues do pursue them in miraculous sort (in which I feare lest we offend, that we speake not of it oftener,
and when men look not After them, winds and waves do pursue them in miraculous sort (in which I Fear lest we offend, that we speak not of it oftener,
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or hinder his purpose, and disquiet him in his enterprise, let him assigne it to his prouidence who ruleth all with power, who sent that tempest here to Ionas;
or hinder his purpose, and disquiet him in his enterprise, let him assign it to his providence who Ruleth all with power, who sent that tempest Here to Ionas;
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when by the glimsing sight of reason, they layd it downe that a diuine substaunce did gouerne these creatures, (although they missed much of his maiestie) when Neptune for the sea was Lord of the waues,
when by the glimpsing sighed of reason, they laid it down that a divine substance did govern these creatures, (although they missed much of his majesty) when Neptune for the sea was Lord of the waves,
I meane the Westerne Indians, the dull people of America, who thought that thunder and lightning & tempest were sent by the Sunne, whom they reputed for a God as Peter Martyr letteth vs know.
I mean the Western Indians, the dull people of America, who Thought that thunder and lightning & tempest were sent by the Sun, whom they reputed for a God as Peter Martyr lets us know.
For as Aelian writeth of them, when Dionysius the tyrant of Sicilia came vp against them with three hundreth sayle of ships, intending to destroy them, they being almost oppressed with his violēce,
For as Aelian Writeth of them, when Dionysius the tyrant of Sicilia Come up against them with three Hundredth sail of ships, intending to destroy them, they being almost oppressed with his violence,
In remēbrance whereof, they by a cōmon consent made this North-wind a God, admitted him into their Citie, incorporated him among them, appointed him an house and goods of his owne,
In remembrance whereof, they by a Common consent made this Northwind a God, admitted him into their city, incorporated him among them, appointed him an house and goods of his own,
Whether Satan by him selfe, or the ministers of Satan, enchaunters or witches, or necromancers and coniurers, cannot stirre vp such things? and if they can,
Whither Satan by him self, or the Ministers of Satan, enchanters or Witches, or necromancers and conjurers, cannot stir up such things? and if they can,
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how they then are said to be wrought by Gods finger? That learned man Seneca did thinke it so plaine that nothing could be plainer, that tēpests could not be raised by any inchauntments,
how they then Are said to be wrought by God's finger? That learned man Senecca did think it so plain that nothing could be plainer, that tempests could not be raised by any enchantments,
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In that booke which Wierus hath written De Praestigijs Demonum, is a sermon which Brentius made by occasion of a great hayle, that fell in some parts of Germanie and did much hurt to the corne and vineyards.
In that book which Wierus hath written De Praestigijs Demonium, is a sermon which Brent made by occasion of a great hail, that fell in Some parts of Germany and did much hurt to the corn and vineyards.
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for that is a thing impossible, and onely deliuered from an old imagination or rather boasting of the Thessalian women, who were much addicted to that wickednesse.
for that is a thing impossible, and only Delivered from an old imagination or rather boasting of the Thessalian women, who were much addicted to that wickedness.
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This Captaine, saith he, pursuing the Moores in the hote countrie of Affrike, had both himselfe and his armie almost perished for want of water. One of the confederate Moores, commeth in this extremitie vnto Sidius,
This Captain, Says he, pursuing the Moors in the hight country of Africa, had both himself and his army almost perished for want of water. One of the confederate Moors, comes in this extremity unto Sidius,
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and wisheth him that by Art Magike he would procure down some raine, or at least suffer it so to be, professing that him selfe had oftentimes made triall thereof,
and wishes him that by Art Magic he would procure down Some rain, or At least suffer it so to be, professing that him self had oftentimes made trial thereof,
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In that mightie quarrell betweene the kings of Arragon, and the house of Aniou in Fraunce for the kingdome of Naples, Ferdinandus king of Arragon did besiege Mont-dragon a towne and castle in old Campania, where because the towne stood high on the top of a rocke,
In that mighty quarrel between the Kings of Aragon, and the house of Anjou in France for the Kingdom of Naples, Ferdinand King of Aragon did besiege Mont-dragon a town and castle in old Campania, where Because the town stood high on the top of a rock,
Now the inhabitants thereof being almost dead for thirst, being aduised therunto by certaine Priests, most wicked and vngodly persons, did trie this conclusion,
Now the inhabitants thereof being almost dead for thirst, being advised thereunto by certain Priests, most wicked and ungodly Persons, did try this conclusion,
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This vngodly solemnitie was scant ended, but the aire was full of clouds, the sea was stirred with the wind, the heauen did roare with thunder, the earth did flash with lightening, trees were plucked vp by the rootes, the stones did rent in peeces,
This ungodly solemnity was scant ended, but the air was full of Clouds, the sea was stirred with the wind, the heaven did roar with thunder, the earth did flash with lightning, trees were plucked up by the roots, the stones did rend in Pieces,
His reason is, that for such villany and blasphemie as was then vsed toward himselfe, God would not send a benefite vnto men to helpe them at their need,
His reason is, that for such villainy and blasphemy as was then used towards himself, God would not send a benefit unto men to help them At their need,
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or to chastise the elect being fallen into sinne, or to trie the faith of the best, he imparteth his power with his ministers, speciall instruments of his glorie, these necromancers & coniurers, and other such like.
or to chastise the elect being fallen into sin, or to try the faith of the best, he imparts his power with his Ministers, special Instruments of his glory, these necromancers & conjurers, and other such like.
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first that Satan oftentimes yeeldeth his power vnto his seruaunts, and secondlie that God suffereth the wicked to haue their desire in many things, to their greater ouerthrow.
First that Satan oftentimes yields his power unto his Servants, and Secondly that God suffers the wicked to have their desire in many things, to their greater overthrow.
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because the text saith that the enchaunters did likewise ) so, to bring vp frogs on the sodaine, were these in truth or in shew, do shew the great power of Satan, which he to delude the wicked, cōmunicateth with his folowers.
Because the text Says that the enchanters did likewise) so, to bring up frogs on the sudden, were these in truth or in show, do show the great power of Satan, which he to delude the wicked, Communicateth with his followers.
In the 2. to the Ephesiās, Satan by the Apostle is called the prince that now ruleth in the ayre, which name although it may note to vs some other thing besides,
In the 2. to the Ephesians, Satan by the Apostle is called the Prince that now Ruleth in the air, which name although it may note to us Some other thing beside,
But for the point of the question, this is put out of controuersie, by that which we reade in Iob, where it is set downe, that by the hand of Satan (whether by witch or no, I stand not to dispute,
But for the point of the question, this is put out of controversy, by that which we read in Job, where it is Set down, that by the hand of Satan (whither by witch or no, I stand not to dispute,
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and burnt vp Iobs sheepe and seruaunts, and such a wind came from the wildernesse, as at one time striking all the corners of the house, destroyed Iobs sonnes and daughters.
and burned up Jobs sheep and Servants, and such a wind Come from the Wilderness, as At one time striking all the corners of the house, destroyed Jobs Sons and daughters.
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Gregorie vpon that place positiuelie layeth it down, that the deuill hauing once receiued power of the Lord, that is, leaue being giuen him, to the bringing about of his naughtinesse is able to stirre the elements, by which word he meaneth the mouing of the fire, or disturbing of the ayre.
Gregory upon that place positively Layeth it down, that the Devil having once received power of the Lord, that is, leave being given him, to the bringing about of his naughtiness is able to stir the elements, by which word he means the moving of the fire, or disturbing of the air.
whē he had leaue to tempt that holie man meaning Iob, stirred vp people against him, tooke away his heards of cattell, fetched downe fire from heauen, troubling the ayre stirred vp vvinds, shaking the house ouerthrew it.
when he had leave to tempt that holy man meaning Job, stirred up people against him, took away his heards of cattle, fetched down fire from heaven, troubling the air stirred up winds, shaking the house overthrew it.
And that is the iudgemēt of Saint Austen writing on these wordes of the seuentie and eight Psalme, He cast vpon them the fiercenesse of his anger, indignation,
And that is the judgement of Saint Austen writing on these words of the seuentie and eight Psalm, He cast upon them the fierceness of his anger, Indignation,
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Yea Brentius himselfe in the Sermon which I named before, yeeldeth such things to be done by the Diuell, saying that God is the authour and gouernour of the haile,
Yea Brent himself in the Sermon which I nam before, yields such things to be done by the devil, saying that God is the author and governor of the hail,
9 When Columbus and the Christians with him, arriued first in the Westerne Indies, and began to plant themselues in Hispaniola and the Ilands, (as the authours do agree, Peter Martyr, Benzo and other) there arose such mightie and incredible tempests,
9 When Columbus and the Christians with him, arrived First in the Western Indies, and began to plant themselves in Hispaniola and the Lands, (as the Authors do agree, Peter Martyr, Benzo and other) there arose such mighty and incredible tempests,
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but onely to God) yet it is no sin to suppose fitly to this present questiō (as some thē did cōceiue) that foule spirits stirred them vp, to shew their detestation to the name of Christ, grieuing that to those brutish creatures, who had long liued in ignorāce, he should in some sort be preached (although not yet so well as he ought) that the Gospell of the kingdome might be taught through all the world.
but only to God) yet it is no since to suppose fitly to this present question (as Some them did conceive) that foul spirits stirred them up, to show their detestation to the name of christ, grieving that to those brutish creatures, who had long lived in ignorance, he should in Some sort be preached (although not yet so well as he ought) that the Gospel of the Kingdom might be taught through all the world.
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If it were thus, yet neither doth this exāple, nor that forenamed in Iob, impeach our first cōcluded doctrine, that God doth send the thunder, that he is Lord of the winds, that he sendeth down the haile and raine;
If it were thus, yet neither does this Exampl, nor that forenamed in Job, impeach our First concluded Doctrine, that God does send the thunder, that he is Lord of the winds, that he sends down the hail and rain;
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And some learned men say, that these stormes of their raising, may be easily distinguished from naturall tempests arising frō meteors, both because they begin most sodainly and violently,
And Some learned men say, that these storms of their raising, may be Easily distinguished from natural tempests arising from meteors, both Because they begin most suddenly and violently,
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His wisedome shineth in this, that oftentimes with one man he striketh a many, for reasons which in themselues are very different, being euermore wel knowne to his Maiestie,
His Wisdom shines in this, that oftentimes with one man he striketh a many, for Reasons which in themselves Are very different, being evermore well known to his Majesty,
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11 Piso one of the Romane Generals, (as Seneca De ira writeth) to shew the bloudie humour which was in him, commanded that a souldier should be put to death,
11 Piso one of the Roman Generals, (as Senecca De ira Writeth) to show the bloody humour which was in him, commanded that a soldier should be put to death,
The Captaine who had the charge to execute this poore souldier, when he saw his fellow coming, which had bene missed before, did spare the first mans life.
The Captain who had the charge to execute this poor soldier, when he saw his fellow coming, which had be missed before, did spare the First men life.
Sometimes for one mans fault who is harboured by another, or carelesly entertained without iust inquisition, without due examination, God calleth the sinnes of other to an apparant reckening, to a sensible remembrance, which before he seemed to forget.
Sometime for one men fault who is Harboured by Another, or carelessly entertained without just inquisition, without due examination, God calls the Sins of other to an apparent reckoning, to a sensible remembrance, which before he seemed to forget.
This is no example for the Magistrate to follow, to punish one for another: this was Gods owne immediate deed, who himself is perfect iustice, and therfore cannot erre.
This is no Exampl for the Magistrate to follow, to Punish one for Another: this was God's own immediate deed, who himself is perfect Justice, and Therefore cannot err.
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And it seemeth that either by the light of nature, or by some sea-obseruation, they thought that they had one or other, whose roome might be far better then his cōpany was vnto them,
And it seems that either by the Light of nature, or by Some sea-obseruation, they Thought that they had one or other, whose room might be Far better then his company was unto them,
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That such things are thought on at sea, and that by natural men, let Horace be my witnesse, who can say this for himselfe Vetabo qui Cereris sacrum Vulgarit arcanae, sub •sdem Sit trabibus, fragilémque mecum Soluat Phaselum.
That such things Are Thought on At sea, and that by natural men, let Horace be my witness, who can say this for himself Vetabo qui Ceres sacrum Vulgarity arcanae, sub •sdem Sit trabibus, fragilémque mecum Soluat Phaselum.
I will forbid that man vvho hath reuealed the mysteries of the Goddesse Ceres which heathen men thought to be a very hainous sinne, to come vnder the same beames,
I will forbid that man who hath revealed the Mysteres of the Goddess Ceres which heathen men Thought to be a very heinous sin, to come under the same beams,
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Pallásne exurere classem Argirûm, atque ipsos potuit submergere ponto, Vniu• ob noxam & furias Aiacis Oilei? Could Pallas bur•• a whole fleete of the Greekes,
Pallásne exurere classem Argirûm, atque ipsos Potuit submergere ponto, Vniu• ob noxam & furias Aiacis Oilei? Could Pallas bur•• a Whole fleet of the Greeks,
and drowne the men in the sea, and that for one mans fault, and the furie of Aiax Oileus? The infidels and Ethnickes haue thought these things at sea, either noting them by experience,
and drown the men in the sea, and that for one men fault, and the fury of Ajax Oileus? The Infidels and Ethnics have Thought these things At sea, either noting them by experience,
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When Cerinthus came into the bath, Iohn the Euangelist got him out, and called to his fellowes, that they should come away with hast, frō the company of the heretick, left the house should fall vpon them.
When Cerinthus Come into the bath, John the Evangelist god him out, and called to his Fellows, that they should come away with haste, from the company of the heretic, left the house should fallen upon them.
but when they do know their wickednesse, they are glad that they haue such companions, and do assent to their euils, if they see a thiefe, they run vvith him,
but when they do know their wickedness, they Are glad that they have such Sodales, and do assent to their evils, if they see a thief, they run with him,
14 To such as vse nauigation it is a veritie vndoubted, that there be at sea many tokens and prognosticates of great tēpests, gathered from the Sunne and Moone,
14 To such as use navigation it is a verity undoubted, that there be At sea many tokens and prognosticates of great tempests, gathered from the Sun and Moon,
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A tempest followeth after, which he calleth a mightie tempest. As men that liue in the middle of a great continent, scant know whether there be anie Ocean,
A tempest follows After, which he calls a mighty tempest. As men that live in the middle of a great continent, scant know whither there be any Ocean,
The ship was almost broken. The keele be it neuer so strong, the ribs be they neuer so stiffe, the cleets and clamps of iron, be they neuer so fast set on, are like to flie in peeces.
The ship was almost broken. The keel be it never so strong, the ribs be they never so stiff, the cleets and clamps of iron, be they never so fast Set on, Are like to fly in Pieces.
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helpe heauen, for sea and winds, and waues, are all against vs. Yea more, because their hands should go as fast as their tongues, they will not lye still and crie,
help heaven, for sea and winds, and waves, Are all against us Yea more, Because their hands should go as fast as their tongues, they will not lie still and cry,
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These men had money of Ionas, to let him come into their vessel, but by this time I think they could haue wished, that they had giuen him money to keepe him farther of.
These men had money of Ionas, to let him come into their vessel, but by this time I think they could have wished, that they had given him money to keep him farther of.
A man who were new come thither, and perhaps at first were sea-sicke, might be agast at a litle, his heart might be in his mouth, to feele but a litle rocking.
A man who were new come thither, and perhaps At First were seasick, might be aghast At a little, his heart might be in his Mouth, to feel but a little rocking.
If Ouid had bene there, he wold once againe haue said that his Elege quite to the end, Dijmaris & coeli, quid enim nisi vota supersunt? Surely effeminate Ouid would haue betaken him to his deuotions,
If Ovid had be there, he would once again have said that his Elegy quite to the end, Dijmaris & coeli, quid enim nisi vota supersunt? Surely effeminate Ovid would have betaken him to his devotions,
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16 I should here touch that circumstaunce, that these idolatrous persons cried euerie man on his God, but in the next verse folowing the text yeeldeth that againe,
16 I should Here touch that circumstance, that these idolatrous Persons cried every man on his God, but in the next verse following the text yields that again,
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A man will giue much for his life, which Satan knew well inough, when he could say in Iobs case, Skin for skin, and all that euer a man hath wil he giue for his life.
A man will give much for his life, which Satan knew well enough, when he could say in Jobs case, Skin for skin, and all that ever a man hath will he give for his life.
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17 But that the text doth giue a reason, that it was to lighten the ship, it might be thought, that their casting of the wares into the sea, was in this desperate moode to make some kind of satisfaction,
17 But that the text does give a reason, that it was to lighten the ship, it might be Thought, that their casting of the wares into the sea, was in this desperate mood to make Some kind of satisfaction,
for that which they had gotten by fraude, or piracie, or deceit in bargaining, as being now most vnwilling in this extremitie, to haue in their possession such things,
for that which they had got by fraud, or piracy, or deceit in bargaining, as being now most unwilling in this extremity, to have in their possession such things,
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For oftentimes when death doth draw nigh, the conscience of men is pricked, to go from that which before hath both vniustly bene obtained, and most stoutly maintained.
For oftentimes when death does draw High, the conscience of men is pricked, to go from that which before hath both unjustly be obtained, and most stoutly maintained.
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As Lewes the eleuenth, king of France, did in his death-bed restore two Counties to the heires of Iohn the king of Arragon, to the which in all his life time before, he would neuer condescend.
As Lewes the Eleventh, King of France, did in his deathbed restore two Counties to the Heirs of John the King of Aragon, to the which in all his life time before, he would never condescend.
as men in our time vse to throw in rings, or iewels, or chains, or other things of price, to buy their liues with their substance, that they may seeme to God to be willing to part with somwhat, & that of moment also.
as men in our time use to throw in rings, or Jewels, or chains, or other things of price, to buy their lives with their substance, that they may seem to God to be willing to part with somewhat, & that of moment also.
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euen that hard dart of necessitie, which will plucke frō men any thing that doth not immediatly cōcerne their being, rather then all shal run to ruine.
even that hard dart of necessity, which will pluck from men any thing that does not immediately concern their being, rather then all shall run to ruin.
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yet rather thē the citisens of Salonae will yeeld to Octauius, the haire of their womens heads shall be cut of, to helpe make engins for them, and deuises in the warres.
yet rather them the Citizens of Salonae will yield to Octavius, the hair of their women's Heads shall be Cut of, to help make Engines for them, and devises in the wars.
18 But here I may not forget this, in these idolatrous persons (because it doth yeeld vnto vs, the best of all these instructions) that these Ethnicks who here are actors, did neuer fall to their calling vpon their heathenish Gods, till that daunger did grow vpon them.
18 But Here I may not forget this, in these idolatrous Persons (Because it does yield unto us, the best of all these instructions) that these Ethnics who Here Are actors, did never fallen to their calling upon their Heathenish God's, till that danger did grow upon them.
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Herewith the whole Citie was so frighted, and euerie man so remembred to thinke on God, that solemne supplicatiōs and publike prayers were had, the Churches euerie day were full,
Herewith the Whole city was so frighted, and every man so remembered to think on God, that solemn supplications and public Prayers were had, the Churches every day were full,
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when his rod ceased, then ceased their pietie too. That which he did obserue concerning Constantinople, may be noted of other places. Yea Historians do obserue it.
when his rod ceased, then ceased their piety too. That which he did observe Concerning Constantinople, may be noted of other places. Yea Historians do observe it.
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In the first late ciuill warre in Fraunce, which arose now more then thirtie yeares agone, after the putting foorth of that Edict, which is commonly called the Edict of Ianuarie;
In the First late civil war in France, which arose now more then thirtie Years ago, After the putting forth of that Edict, which is commonly called the Edict of Ianuarie;
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then groning vnder the crosse of pouertie, of oppression and warre, were verie deuout toward God, verie carefull toward to the world, glad to heare any preach the word, glad to receiue the Sacramēt:
then groaning under the cross of poverty, of oppression and war, were very devout towards God, very careful towards to the world, glad to hear any preach the word, glad to receive the Sacrament:
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but whē the third peace was concluded, which seemed a verie sound peace, and the rod was now thought to be remoued farre of, such carelesnesse and securitie did ouergrow the harts of all,
but when the third peace was concluded, which seemed a very found peace, and the rod was now Thought to be removed Far of, such carelessness and security did overgrow the hearts of all,
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and in the Protestants there was so cold a zeale, nay rather such a tedious curiositie (as a French man termeth it) and that within lesse thē two yeres space, that a Sermō soūdly made, with good groūds of diuinitie, was not thought to be worth the hearing,
and in the Protestants there was so cold a zeal, nay rather such a tedious curiosity (as a French man termeth it) and that within less them two Years Molle, that a Sermon soundly made, with good grounds of divinity, was not Thought to be worth the hearing,
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as well as to be crying when miserie hangeth on vs. In Queenes Mariesdayes, when the fire deuoured the flesh of Gods saints, what prayers were then made,
as well as to be crying when misery hangs on us In Queens Mariesdayes, when the fire devoured the Flesh of God's Saints, what Prayers were then made,
since (besides manie other quarters) the chiefe Citie of our kingdome, being visited by Gods messenger the pestilence, which destroyeth as well by night as by day, did hang downe her head for sorrow.
since (beside many other quarters) the chief city of our Kingdom, being visited by God's Messenger the pestilence, which Destroyeth as well by night as by day, did hang down her head for sorrow.
I thinke that we, and other, did in that time more thinke of deuotion toward the Lord, of purging of our soules, of true mortification, of preparing our soules to Christ,
I think that we, and other, did in that time more think of devotion towards the Lord, of purging of our Souls, of true mortification, of preparing our Souls to christ,
Let it not be noted of vs that we are like to those Gentiles, who only when the tempest raged, did cry vnto their Gods. Let vs feare the Lord for his loue,
Let it not be noted of us that we Are like to those Gentiles, who only when the tempest raged, did cry unto their God's Let us Fear the Lord for his love,
if the Lord so hateth iniquitie, that the companions of the wicked are oft punished for their sakes, let vs hate sinne as a serpent, and flie from the profane:
if the Lord so hates iniquity, that the Sodales of the wicked Are oft punished for their sakes, let us hate sin as a serpent, and fly from the profane:
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The chiefe points. 1. The drowsinesse of Ionas in his daunger. 2 Sinne breedeth sinne. 4 Satan is desirous to make vs secure. 6 A superuising diligence should be in all that haue charge. 10 The ship-maister teacheth the Prophet. 11 Idolaters had many Gods,
The chief points. 1. The drowsiness of Ionas in his danger. 2 Sin breeds sin. 4 Satan is desirous to make us secure. 6 A supervising diligence should be in all that have charge. 10 The shipmaster Teaches the Prophet. 11 Idolaters had many God's,
and their vsage toward them. 14 One man is more acceptable to God thē another. 15 Danger of praying to many Gods. 16 Heathē men know there is a God. 17 In crosses it is good to suspect that there is some sin. 18 The vse of lots,
and their usage towards them. 14 One man is more acceptable to God them Another. 15 Danger of praying to many God's 16 Heathen men know there is a God. 17 In Crosses it is good to suspect that there is Some since. 18 The use of lots,
WHen Alexander the Great, with his happy temeritie as a Philosopher doth call it, but by the prouidence of God, as Daniel doth describe it, had proceeded so farre,
WHen Alexander the Great, with his happy temerity as a Philosopher does call it, but by the providence of God, as daniel does describe it, had proceeded so Far,
as that after one great ouerthrow giuen to Darius in person, in the straights of Cilicia, he was now a second time in the fields neare Arbela (or as the best writers haue, in the fields neare Gaugamela) to ioyne battell against him:
as that After one great overthrow given to Darius in person, in the straights of Cilicia, he was now a second time in the fields near Arbela (or as the best writers have, in the fields near Gaugamela) to join battle against him:
whereas many things should haue inforced him to looke about him, as the smalnesse of his armie, the strength of his aduersarie, the widenesse of the field, where he had none aduauntage, his distaunce from his owne home,
whereas many things should have enforced him to look about him, as the smallness of his army, the strength of his adversary, the wideness of the field, where he had none advantage, his distance from his own home,
and by that time his armie should haue bene ordered and raunged into aray, the enemie comming forward, the Generall Alexander who otherwise did stirre with the formost was fast asleepe in his tent.
and by that time his army should have be ordered and ranged into array, the enemy coming forward, the General Alexander who otherwise did stir with the foremost was fast asleep in his tent.
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they were in a sea of cares, and scant knew which way to turne them: onely he whom all concerned, and whose making or marring, depended on that dayes triall,
they were in a sea of Cares, and scant knew which Way to turn them: only he whom all concerned, and whose making or marring, depended on that days trial,
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and he alone as the man who of all other did know least, and was a straunger to the action, doth seeke a secret corner, the inner sides of the ship, where he may lye & rest.
and he alone as the man who of all other did know least, and was a stranger to the actium, does seek a secret corner, the inner sides of the ship, where he may lie & rest.
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Oh Ionas, thou who shouldst be a mā beyond a many, euen the Prophet of the highest, thou art now short of a mā, thou art now below thy selfe, sleeping & snorting then,
O Ionas, thou who Shouldst be a man beyond a many, even the Prophet of the highest, thou art now short of a man, thou art now below thy self, sleeping & snorting then,
and shall hide a multitude of sinnes, which either the conuerted, or conuerter hath committed. But it is not for this cause that our Ionas goeth to the sea:
and shall hide a multitude of Sins, which either the converted, or converter hath committed. But it is not for this cause that our Ionas Goes to the sea:
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3 Sin stealeth on vs by degrees, but cōmonly the last step is the deepest. Dauid being idle had spied out Bethsabe: there, idlenesse was the beginning:
3 since steals on us by Degrees, but commonly the last step is the Deepest. David being idle had spied out Bathsheba: there, idleness was the beginning:
Marke how these sins do multiply, and one ingendreth another. Murther maketh vp the measure. And when all this put together wold haue troubled the strongest hart in the world,
Mark how these Sins do multiply, and one engendereth Another. Murder makes up the measure. And when all this put together would have troubled the Strongest heart in the world,
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yet without remorse of conscience, without iote of cōpunction, Dauid swaloweth it and deuoureth it, and for the better part of a yeare, neuer considereth of it.
yet without remorse of conscience, without jot of compunction, David swalloweth it and devoureth it, and for the better part of a year, never Considereth of it.
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How farre is the conscience of the reprobate and malignant seared, if Gods children do thus fal? No maruel if a Pharao adde drunkēnesse vnto thirst, that is, heape sin on sin;
How Far is the conscience of the Reprobate and malignant seared, if God's children do thus fall? No marvel if a Pharaoh add Drunkenness unto thirst, that is, heap since on since;
When the bowels of Gods elect shalbe so filled and possessed with carelesnes, what shal refraine the wicked, frō prouing to be some Iudas or some Iulian? Afflictions, threatnings, counsels,
When the bowels of God's elect shall so filled and possessed with carelessness, what shall refrain the wicked, from proving to be Some Iudas or Some Iulian? Afflictions, threatenings, Counsels,
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& the holiest exhortations, (as S. Austen in another case doth make comparison) are but as a blast of winde, which in a vehement fire doth keepe downe the flame for a puffe,
& the Holiest exhortations, (as S. Austen in Another case does make comparison) Are but as a blast of wind, which in a vehement fire does keep down the flame for a puff,
4 It is old Satans pollicie, so farre as lyeth in him, to bewitch the hearts of Gods children, that when they are filled with iniquity, they may be drowned in security,
4 It is old Satan policy, so Far as lies in him, to bewitch the hearts of God's children, that when they Are filled with iniquity, they may be drowned in security,
For then as Plinie writeth, doth he yeeld himselfe ouer to sleepe, and leaueth his mouth open, of purpose that a litle bird called Trochylus, may picke his teeth and make them cleane.
For then as Pliny Writeth, does he yield himself over to sleep, and Leaveth his Mouth open, of purpose that a little bird called Trochylus, may pick his teeth and make them clean.
so that the shepheard was to be stricken, and the sheepe thereupon to be scattered, Peter and Iames and Iohn, were iustly reproued for their sleeping, What? could ye not vvatch vvith me one houre? And afterward, sleepe henceforth and take your rest, meaning that it would not belong,
so that the shepherd was to be stricken, and the sheep thereupon to be scattered, Peter and James and John, were justly reproved for their sleeping, What? could you not watch with me one hour? And afterwards, sleep henceforth and take your rest, meaning that it would not belong,
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Here is euidently seene the great heauinesse of our nature, who neglect those maynest matters, which nearest of all do presse vs. Viues that worthy learned man, doth wonder at some Phisitians, that they could possibly be couetous & greedy vpō the world, in as much as both in their speculatiue study,
Here is evidently seen the great heaviness of our nature, who neglect those mainest matters, which nearest of all do press us Viues that worthy learned man, does wonder At Some Physicians, that they could possibly be covetous & greedy upon the world, in as much as both in their speculative study,
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how the strōgest dye in a moment, & the yongest fall on the sodaine, and by a consequent that the vse of riches is so vncertaine, so transitorie & so short.
how the Strongest die in a moment, & the youngest fallen on the sudden, and by a consequent that the use of riches is so uncertain, so transitory & so short.
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We who know that flesh is grasse, and the grace of it but a flowre, that our breath is but a vapour, and our life but as a bubble, who speake much of mortality,
We who know that Flesh is grass, and the grace of it but a flower, that our breath is but a vapour, and our life but as a bubble, who speak much of mortality,
And perhaps with his vigilancie and care, doing his best, & seeing all to be but in vaine, he is glad to speake with any other, to see if there might be helpe in him,
And perhaps with his vigilancy and care, doing his best, & seeing all to be but in vain, he is glad to speak with any other, to see if there might be help in him,
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but indeede because he so rebuketh Ionas, and ratleth him for his drowsinesse, I rather impute his going to the corners of the ship (for the Prophet lay in one of those places) to his diligence & carefulnesse, to see the charge which was committed to him, that like a circumspect gouernour, his eyes might see those things, his eyes might see those persons, which were now vnder him.
but indeed Because he so Rebuketh Ionas, and rattleth him for his drowsiness, I rather impute his going to the corners of the ship (for the Prophet lay in one of those places) to his diligence & carefulness, to see the charge which was committed to him, that like a circumspect governor, his eyes might see those things, his eyes might see those Persons, which were now under him.
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7 This heathen man giueth instruction better then Ionas did, to those which are housholders, (for a ship is like to a house, many cricks and corners in it) to tutors ouer scholers, to gouernors ouer Colledges, to Magistrates ouer others, that they looke to those which are vnder thē,
7 This heathen man gives instruction better then Ionas did, to those which Are householders, (for a ship is like to a house, many cricks and corners in it) to tutors over Scholars, to Governors over Colleges, to Magistrates over Others, that they look to those which Are under them,
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But where is a wilful winking in many things that are grosse, as it is but too too oft, that can not excuse it selfe, that beareth a heauie burthen with it.
But where is a wilful winking in many things that Are gross, as it is but too too oft, that can not excuse it self, that bears a heavy burden with it.
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He who had so much businesse on him, as that he could scant breath freely, should haue some retaining to him, who would so watch their time, that if their maister looked but aside, they would dare to misuse one or other.
He who had so much business on him, as that he could scant breath freely, should have Some retaining to him, who would so watch their time, that if their master looked but aside, they would Dare to misuse one or other.
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& her open audacious boldnesse, it is noted in the storie of his life, that Princes for the most part do best know those things which are farthest from them,
& her open audacious boldness, it is noted in the story of his life, that Princes for the most part do best know those things which Are farthest from them,
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whether the king were in any grace with Philopaemen or no? whether he could obtaine any thing of him? The Lord be praised for it, our neighbors iest not so at vs;
whither the King were in any grace with Philopoemen or no? whither he could obtain any thing of him? The Lord be praised for it, our neighbours jest not so At us;
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If Ionas himself who fretted so testily & so egerly, when God destroyed his gourd, had bin in place of this mariner, I think he wold haue come ouer him, with many an angry word.
If Ionas himself who fretted so testily & so eagerly, when God destroyed his gourd, had been in place of this mariner, I think he would have come over him, with many an angry word.
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But it being before intended by his prouident circūspection, that the man was wise in his kind, (& as Salomon doth tel vs, it is the part of a wise man to haue his eyes in his head, to see what is conuenient to be spokē,
But it being before intended by his provident circumspection, that the man was wise in his kind, (& as Solomon does tell us, it is the part of a wise man to have his eyes in his head, to see what is convenient to be spoken,
then O sleeper what doest thou meane? thou sleepie drowsie fellow, what doest thou thinke vpon? what, doest thou not regard that thy self & we all do perish? He doth very iustly cal him sleeper,
then Oh sleeper what dost thou mean? thou sleepy drowsy fellow, what dost thou think upon? what, dost thou not regard that thy self & we all do perish? He does very justly call him sleeper,
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and if his eyes were open, yet it seemeth that he stil slept, like the drunken man mentioned in the writings of a certaine Orator (but S. Hierome doth not name him) who could not sleepe because he was stirred, and could not awake because he was drunken.
and if his eyes were open, yet it seems that he still slept, like the drunken man mentioned in the writings of a certain Orator (but S. Jerome does not name him) who could not sleep Because he was stirred, and could not awake Because he was drunken.
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For what else doth this declare, when he must be put in mind by a simple infidel, who knew not the God of Israell, that he must fal to his prayers, Arise call vpō thy God.
For what Else does this declare, when he must be put in mind by a simple infidel, who knew not the God of Israel, that he must fall to his Prayers, Arise call upon thy God.
for the prouerbe is most true, Saepe etiam est olitor verba opportuna locutus. The gardiner or herbe-seller oftentimes hath spoken a vvord in due season.
for the proverb is most true, Saepe etiam est olitor verba opportuna Spoken. The gardener or herb-seller oftentimes hath spoken a word in due season.
11 This man doth giue good counsel, although as one in the darke, he seeth not what he doth, Call vpon thy God, if so be that God will thinke vpon vs, that we perish not. The Gentiles and idolaters did dreame of more Gods then one,
11 This man does give good counsel, although as one in the dark, he sees not what he does, Call upon thy God, if so be that God will think upon us, that we perish not. The Gentiles and Idolaters did dream of more God's then one,
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No doubt S. Paule did allude to them, when speaking of the vnbeleeuers, he said that they turned the glorie of the vncorruptible God to the similitude of the image of a corruptible man,
No doubt S. Paul did allude to them, when speaking of the unbelievers, he said that they turned the glory of the uncorruptible God to the similitude of the image of a corruptible man,
Yea they made such account of cats, as I find in Diodorus Siculus, that when once a Romane had killed one of them against his will, the people could not be stayed, either with the feare of the Romane souldiers,
Yea they made such account of cats, as I find in Diodorus Siculus, that when once a Roman had killed one of them against his will, the people could not be stayed, either with the Fear of the Roman Soldiers,
This is the lesse to be wondred at in them, when we shal compare it with the testimony, which Olaus Magnus giueth, of some Northren people at this day.
This is the less to be wondered At in them, when we shall compare it with the testimony, which Olaus Magnus gives, of Some Northern people At this day.
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vntill the euening of the same day, vvhatsoeuer liuing-thing, in the ayre or earth or water doth in the breaking of each day appeare vnto them, be it bird or beast,
until the evening of the same day, whatsoever living-thing, in the air or earth or water does in the breaking of each day appear unto them, be it bird or beast,
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and do adore the workes of their owne hands, as the Israelites once did, saying to the golden calfe, These are thy Gods ô Israell, which haue brought thee out of the land of Egypt? What, that they make of their Gods, some helpers and some hurters, Laeua Numina, hurting powers, as Gellius noteth out of Virgil? What, that some of their holyest and most religious men, did deride their greatest God? For as Arnobius writeth,
and do adore the works of their own hands, as the Israelites once did, saying to the golden calf, These Are thy God's o Israel, which have brought thee out of the land of Egypt? What, that they make of their God's, Some helpers and Some hurters, Laeua Numina, hurting Powers, as Gellius notes out of Virgil? What, that Some of their Holiest and most religious men, did deride their greatest God? For as Arnobius Writeth,
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and Plutarch hath the verie same, Numa the first authour of the Romane deuotions, asking of Iupiter, by what meanes some places might be purged, which were blasted not long before with lightning, receiued this answer, that it must be with a head, meaning the head of a mā;
and Plutarch hath the very same, Numa the First author of the Roman devotions, asking of Iupiter, by what means Some places might be purged, which were blasted not long before with lightning, received this answer, that it must be with a head, meaning the head of a man;
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among many, one may regard vs. If none should harken to these suppliants, then it might fall out that he who made him, may marre him too for his Godhead.
among many, one may regard us If none should harken to these suppliants, then it might fallen out that he who made him, may mar him too for his Godhead.
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Perhaps grow to cursing of him for his neglect, as if Surius do say true, Barbarossa did, a Generall of the Turkes being ouercome in battell by Charles the fifth in Africke, where he often reuiled his Mahomet,
Perhaps grow to cursing of him for his neglect, as if Surius do say true, Barbarossa did, a General of the Turkes being overcome in battle by Charles the fifth in Africa, where he often reviled his Mahomet,
For whereas his custome was, as often as he went into anie battell, euermore to beare in his bosome, a little image of gold representing that God, being on a time in daunger of an ouerthrow, he drew it out and kissed it,
For whereas his custom was, as often as he went into any battle, evermore to bear in his bosom, a little image of gold representing that God, being on a time in danger of an overthrow, he drew it out and kissed it,
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and vsed these wordes vnto it, How now Apollo Pythius, wilt thou who hast prospered and aduaunced that happie man Cornelius Silla, in so manie foughten battels,
and used these words unto it, How now Apollo Pythius, wilt thou who hast prospered and advanced that happy man Cornelius Silla, in so many foughten battles,
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Who knoweth whether this mans God be a greater God then ours is? whether that this sleepy felow, be more accepted of him? for it was an opiniō entertained euē by heathē mē, that one person was more loued by their Gods thē another was:
Who Knoweth whither this men God be a greater God then ours is? whither that this sleepy fellow, be more accepted of him? for it was an opinion entertained even by heathen men, that one person was more loved by their God's them Another was:
How much did the Lord loue and tender Abraham, when hee yeelded to his prayer, that for ten iust mens sakes, hee would spare the Citie Sodome? But vnto my purpose this is most agreeable, that when there was great daunger of a wreck, that time that S. Paule was sayling toward Rome, the Angell of God did stand by the Apostle in a vision,
How much did the Lord love and tender Abraham, when he yielded to his prayer, that for ten just men's sakes, he would spare the city Sodom? But unto my purpose this is most agreeable, that when there was great danger of a wreck, that time that S. Paul was sailing towards Rome, the Angel of God did stand by the Apostle in a vision,
and told him that the Lord had bestowed vpon him, all that were in the ship (who were to the number of two hundred and •euentie and fiue) that not one of all these should perish,
and told him that the Lord had bestowed upon him, all that were in the ship (who were to the number of two hundred and •euentie and fiue) that not one of all these should perish,
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and yet some other should be left out (as it was impossible for them to thinke on all) some one maister God who was of the better sort might be angrie, and drowne them all, in despite that he should be omitted,
and yet Some other should be left out (as it was impossible for them to think on all) Some one master God who was of the better sort might be angry, and drown them all, in despite that he should be omitted,
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least while they are creeping and crooching to some one Saint, some other should take it in dudgeō, that any should be preferred, or sought to before themselues.
lest while they Are creeping and crooching to Some one Saint, Some other should take it in dudgeon, that any should be preferred, or sought to before themselves.
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And yet God hath dealt better with those Romanists, and better with these sea-men, then with some lewd ones in our time, who being in all their actions and conuersation most profane, are so farre from praying with the heathen to many Gods, that they rather say there is none.
And yet God hath dealt better with those Romanists, and better with these seamen, then with Some lewd ones in our time, who being in all their actions and Conversation most profane, Are so Far from praying with the heathen to many God's, that they rather say there is none.
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What other name should I giue them? fooles? nay these exceede the foole, for the foole hath said in his hart, there is no God, as we may reade in Dauid.
What other name should I give them? Fools? nay these exceed the fool, for the fool hath said in his heart, there is no God, as we may read in David.
& for thee Seneca, then for many who liue not in Ethnicisme or Barbarisme, but in a ciuill nation, in the cleare light of the Gospell, in a countrey of good learning,
& for thee Senecca, then for many who live not in Ethnicism or Barbarism, but in a civil Nation, in the clear Light of the Gospel, in a country of good learning,
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But without doubt they saw it to be extraordinarie, and thereupon their hearts by and by did giue them, that in all likelyhood it was for sin, they knew not what nor in whom,
But without doubt they saw it to be extraordinary, and thereupon their hearts by and by did give them, that in all likelihood it was for since, they knew not what nor in whom,
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or if anie noted thing do befall vs (whereof our owne hearts may best of all be iudges) that straightway with feare and trembling we examine our selues,
or if any noted thing do befall us (whereof our own hearts may best of all be judges) that straightway with Fear and trembling we examine our selves,
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So when no man could tell Saule, that Ionathas was the man, who so contrarie to the rash oath of Saule, had tasted of the honie, it was found by lot who it was.
So when no man could tell Saule, that Jonathan was the man, who so contrary to the rash oath of Saule, had tasted of the honey, it was found by lot who it was.
Least strife should arise, and parts be taken, about Ioseph and Mathias, which of them should be admitted into the roome of Iudas, the Apostles made the triall by a lot.
lest strife should arise, and parts be taken, about Ioseph and Mathias, which of them should be admitted into the room of Iudas, the Apostles made the trial by a lot.
So Homer doth report that Nestor gaue the counsell, that it should be determined by a lot, which of the nine worthiest of the Greekes, should fight in combat with Hector.
So Homer does report that Nestor gave the counsel, that it should be determined by a lot, which of the nine Worthiest of the Greeks, should fight in combat with Hector.
Proude Haman in the booke of Hester, made lots to be drawne before him, from the first moneth to the twefth, to see what moneth or day should be fortunate, to attempt the mouing of his great matter, the murther of all the Iewes.
Proud Haman in the book of Esther, made lots to be drawn before him, from the First Monn to the twefth, to see what Monn or day should be fortunate, to attempt the moving of his great matter, the murder of all the Iewes.
Caesar telleth in his Commentaries, that the women among the Germanes, did vse to diuine by lots, what dayes were good to fight on, or to begin a battell. This is heathenish superstition.
Caesar Telleth in his Commentaries, that the women among the Germane, did use to divine by lots, what days were good to fight on, or to begin a battle. This is Heathenish Superstition.
God sometimes doth suffer these in verie truth to hit, that themselues and such as follow them, attending to strong delusion, may make vp their owne dānation.
God sometime does suffer these in very truth to hit, that themselves and such as follow them, attending to strong delusion, may make up their own damnation.
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Yea Hierome speaketh somewhat doubtfully of them, who vpon this place saith, that this deede of the mariners should not be drawne to an example, of attributing any thing to lots,
Yea Jerome speaks somewhat doubtfully of them, who upon this place Says, that this deed of the Mariners should not be drawn to an Exampl, of attributing any thing to lots,
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Indeede he doth not like that lots should be made of euerie thing, as of the leaues of the Gospell, (which it seemed that some in his time vsed to do) because he thought it not to be fit, that diuine matters should by a superstitious custome, be applied to profane vses.
Indeed he does not like that lots should be made of every thing, as of the leaves of the Gospel, (which it seemed that Some in his time used to do) Because he Thought it not to be fit, that divine matters should by a superstitious custom, be applied to profane uses.
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But the question which ariseth from this difference of iudgement, may easily be resolued, by considering the seuerall sortes of lots, which are found to be three.
But the question which arises from this difference of judgement, may Easily be resolved, by considering the several sorts of lots, which Are found to be three.
By this, choise may be made of persons to be sent, or of things to be accomplished, where otherwise by diuersitie of opinions there would be no agreement.
By this, choice may be made of Persons to be sent, or of things to be accomplished, where otherwise by diversity of opinions there would be no agreement.
and because they could not tell, who it was that had done the deede, they will put it to their Gods. This sheweth the mightie feare which did possesse their soules.
and Because they could not tell, who it was that had done the deed, they will put it to their God's This shows the mighty Fear which did possess their Souls.
That was, when after some cowardly fearefulnesse, or mutinous sedition, or stubburne rebellion in the armie, the Generall for punishment thereof, would tith his souldiers, euerie tenth man to the blocke, as Appius dealt with his legiōs.
That was, when After Some cowardly fearfulness, or mutinous sedition, or stubborn rebellion in the army, the General for punishment thereof, would tith his Soldiers, every tenth man to the block, as Appius dealt with his legions.
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but if it fall out ill, euery one slippeth his necke out of the collar, the blame shall be layd vpō one, so in such cases as these, happie man he that is farthest off;
but if it fallen out ill, every one slippeth his neck out of the collar, the blame shall be laid upon one, so in such cases as these, happy man he that is farthest off;
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Why one for all, ye mariners? what man is there among you, that had not deserued to die? This is a branch of that roote of hypocrisie, which possesseth the hearts of all the sonnes of Adam.
Why one for all, you Mariners? what man is there among you, that had not deserved to die? This is a branch of that root of hypocrisy, which Possesses the hearts of all the Sons of Adam.
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So here I warrant you, the most part of those which were in the ship, were so cleane from any such grosse crime as now was in question, that there could be but one sinner.
So Here I warrant you, the most part of those which were in the ship, were so clean from any such gross crime as now was in question, that there could be but one sinner.
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For they who were so carefull not to drowne him, after that they had discouered him, would not hastily be induced, to single out a straunger, who neuer immediatly had offended them, to make him die for all.
For they who were so careful not to drown him, After that they had discovered him, would not hastily be induced, to single out a stranger, who never immediately had offended them, to make him die for all.
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Tully doth tell of Verres, sometimes deputie for the Romanes in Sicilia, that as otherwise he was excellent to bring about to his purpose, all things which might yeeld credit or commoditie,
Tully does tell of Verres, sometime deputy for the Romans in Sicilia, that as otherwise he was excellent to bring about to his purpose, all things which might yield credit or commodity,
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so verie earnestly desiring, to haue his friend Theomnastus, to be chosen Iupiters priest, an office of some moment in that countrey, he wrought a pretie feate for him.
so very earnestly desiring, to have his friend Theomnastus, to be chosen Iupiters priest, an office of Some moment in that country, he wrought a pretty feat for him.
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In one word what can escape him, who hath such prerogatiue of power, as to sit so vpon a throne, that heauen and earth flie before him, the graues giue vp their dead,
In one word what can escape him, who hath such prerogative of power, as to fit so upon a throne, that heaven and earth fly before him, the graves give up their dead,
If we serue him he will loue vs, if we fall from him, he will find vs. Lord direct vs so with thy Spirit, that if we should fall with Ionas, we sleepe not in sinne with Ionas,
If we serve him he will love us, if we fallen from him, he will find us Lord Direct us so with thy Spirit, that if we should fallen with Ionas, we sleep not in sin with Ionas,
and call to thee the true God, to helpe vs in all extremities, to stand by vs in all temptations, that the lot fall not on vs, to be cast away from thy fauour:
and call to thee the true God, to help us in all extremities, to stand by us in all temptations, that the lot fallen not on us, to be cast away from thy favour:
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It were much to be suspected, that if this case which is here among these Gentiles, should come to triall among many Christians, the man should find hard iustice.
It were much to be suspected, that if this case which is Here among these Gentiles, should come to trial among many Christians, the man should find hard Justice.
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THE V. LECTVRE. The chiefe points. 2 Many questions import egernesse to know. 4.6. In doing iustice due examination should go before. 5 Mens hard hearts to strangers. 7 Some trades vsed are odious to God. 8 As vsurie. 10 It is not fit to come in all places. 11 Some people are not acceptable to God. 12 Confession of a fault. 14 What is meant by fearing. 15 Two sorts of feare. 16 The horror of sin. 17.22.
THE V. LECTURE. The chief points. 2 Many questions import eagerness to know. 4.6. In doing Justice due examination should go before. 5 Men's hard hearts to Strangers. 7 some trades used Are odious to God. 8 As Usury. 10 It is not fit to come in all places. 11 some people Are not acceptable to God. 12 Confessi of a fault. 14 What is meant by fearing. 15 Two sorts of Fear. 16 The horror of since. 17.22.
The power and being of God shewed against the Atheist. 19 Authorities of heathen men, and reasons prouing the creation. 23 Foure questions to the Atheist. IONAH. 1.8.9. Then sayd they vnto him:
The power and being of God showed against the Atheist. 19 Authorities of heathen men, and Reasons proving the creation. 23 Foure questions to the Atheist. JONAH. 1.8.9. Then said they unto him:
Tell vs for whose cause this euill is vpon vs? what is thine occupation? and whence comest thou? which is thy countrey? and of what people art thou? And he answered them, I am an Hebrew,
Tell us for whose cause this evil is upon us? what is thine occupation? and whence Comest thou? which is thy country? and of what people art thou? And he answered them, I am an Hebrew,
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as well as Diuinitie, so it putteth him to remember, the excellent concisenesse of the Poet Virgil, who in a maner right compendious, is accustomed to inclose many questions in verie fewe words.
as well as Divinity, so it putteth him to Remember, the excellent conciseness of the Poet Virgil, who in a manner right compendious, is accustomed to enclose many questions in very few words.
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For now vpon how light occasions, are many inflamed to wrath? what bitternesse? what reuiling? what blasphemie euen to God, with swearing and with tearing,
For now upon how Light occasions, Are many inflamed to wrath? what bitterness? what reviling? what blasphemy even to God, with swearing and with tearing,
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He citeth that one place, — Iuuenes quae causa subegit Ignot as tentare vias? quo tendit is inquit? Qui genus? vnde domo? pacémne huc fertis an arma? Young men, what cause hath brought you into these vnknowne wayes? whither go you? of what kindred are you? vvhere do you dvvell? bring you hither vvarre or peace? But the matter of the wordes, is rather the ground whereon we are to stand, euerie question including some thing of importance, to this present purpose.
He citeth that one place, — Youth Quae causa subegit Ignorant as tentare Ways? quo tendit is inquit? Qui genus? vnde domo? pacémne huc fertis an arma? Young men, what cause hath brought you into these unknown ways? whither go you? of what kindred Are you? where do you dwell? bring you hither war or peace? But the matter of the words, is rather the ground whereon we Are to stand, every question including Some thing of importance, to this present purpose.
as it neuer was in almost before, that wise Fabius Maximus, causeth scoutes to be sent foorth, with demaunds vpon demaunds, to such as they should meete;
as it never was in almost before, that wise Fabius Maximus, Causes scouts to be sent forth, with demands upon demands, to such as they should meet;
in what estate were the Consuls? what the Gods had left remaining to the Romanes? where the remnant of their armie did abide? whither Hanniball was now gone? what he intended? what he did? what he purposed to attempt? Thus daunger affrighteth the wisest,
in what estate were the Consuls? what the God's had left remaining to the Romans? where the remnant of their army did abide? whither Hannibal was now gone? what he intended? what he did? what he purposed to attempt? Thus danger affrighteth the Wisest,
as these were here, to throw their wealth and substaunce, with their owne hands into the sea? Call to minde, that if any negligence haue raised a fire in a towne,
as these were Here, to throw their wealth and substance, with their own hands into the sea? Call to mind, that if any negligence have raised a fire in a town,
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In the sixteenth of Luke, the rich mā is brought in, making request to Abraham, that he would send Lazarus to his fathers house, to giue warning to his fiue brethrē, that they by the wickednesse & retchlesnesse of their liues, came not into those torments, which he then with much paine endured.
In the sixteenth of Luke, the rich man is brought in, making request to Abraham, that he would send Lazarus to his Father's house, to give warning to his fiue brothers, that they by the wickedness & retchlesnesse of their lives, Come not into those torments, which he then with much pain endured.
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and he who had come from the dead, should haue had but some few houres allotted him to stay, imagine you (for this is but a supposall) among a multitude, what preassing there would haue bene about him;
and he who had come from the dead, should have had but Some few hours allotted him to stay, imagine you (for this is but a supposal) among a multitude, what pressing there would have be about him;
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how doth such a one, or such a one? my father or my friend? is he in heauen or hell? in lesser or greater ioy? in more or milder torment? Ionas comming from vnder the hatches, (where he slept but a little before) like Lazarus from his graue, is beset among these mariners, with a multitude of such questions.
how does such a one, or such a one? my father or my friend? is he in heaven or hell? in lesser or greater joy? in more or milder torment? Ionas coming from under the Hates, (where he slept but a little before) like Lazarus from his graven, is beset among these Mariners, with a multitude of such questions.
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Here may be noted to vs a proceeding much more sober, and iudgement with discretion. That which goeth before will well beare it, that which foloweth, will more enforce it.
Here may be noted to us a proceeding much more Sobrium, and judgement with discretion. That which Goes before will well bear it, that which Followeth, will more enforce it.
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how many Crucifiges should he haue tumbling on him? A French man as I take it, (although some other men be of another opinion) euen greeuing in his soule at the vnkindnesse of our nation, I meane in the cōmon sort, hath by occasion of the hādling of their last great Massacre, noted it to posteritie, that by a most inhospitall kinde of phrase, our Englishmen vse to terme them, no better then French dogs, that fled hither for Religion, and their conscience sake.
how many Crucifiges should he have tumbling on him? A French man as I take it, (although Some other men be of Another opinion) even grieving in his soul At the unkindness of our Nation, I mean in the Common sort, hath by occasion of the handling of their last great Massacre, noted it to posterity, that by a most inhospital kind of phrase, our Englishmen use to term them, no better then French Dogs, that fled hither for Religion, and their conscience sake.
Vnto this ioyne the many conspiracies, which by some of the meaner people, in one Citie of our land, haue bene oftentimes intended against outlandish folkes:
Unto this join the many conspiracies, which by Some of the meaner people, in one city of our land, have be oftentimes intended against outlandish folks:
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Those which are wise and godly, make vse of those aliaunts as of brethren, considering their distresses, with a liuely felow-feeling, holding it an vnspeakable blessednesse, that this little Iland of ours should not onely be a tēple, to serue God in for our selues,
Those which Are wise and godly, make use of those aliaunts as of brothers, considering their Distresses, with a lively fellow-feeling, holding it an unspeakable blessedness, that this little Island of ours should not only be a temple, to serve God in for our selves,
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which day the Lord long keepe from vs. These mariners with that humanitie which beseemeth all men of reason, reproch it not to the Prophet, that he an outlandish aliaunt, should bring such trouble on them, should put them to such losse,
which day the Lord long keep from us These Mariners with that humanity which beseems all men of reason, reproach it not to the Prophet, that he an outlandish aliaunt, should bring such trouble on them, should put them to such loss,
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yet meaning to destroy them, he saith, I vvill go downe now, and see vvhether they haue done altogether according to that crie, vvhich is come vnto me,
yet meaning to destroy them, he Says, I will go down now, and see whether they have done altogether according to that cry, which is come unto me,
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In cases of lesse importaunce then life and death, all Magistrats ought to affoord that measure to their people, which these mariners did to Ionas, that is, to sift out the whole truth by demaunds,
In cases of less importance then life and death, all Magistrates ought to afford that measure to their people, which these Mariners did to Ionas, that is, to sift out the Whole truth by demands,
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Moses could say of himselfe to the Israelites, I charged your Iudges the same time saying, Heare betweene your brethren, and iudge righteously betweene euerie man and his brother,
Moses could say of himself to the Israelites, I charged your Judges the same time saying, Hear between your brothers, and judge righteously between every man and his brother,
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The speech of Nicodemus to the Pharisies was good, Doth our law iudge a man before it heare him, and know what he hath done? So Felix could tell Saint Paule, that he would not iudge his cause, before that he had heard it perfectly.
The speech of Nicodemus to the Pharisees was good, Does our law judge a man before it hear him, and know what he hath done? So Felix could tell Saint Paul, that he would not judge his cause, before that he had herd it perfectly.
for as Iulian the Apostata once aunswered verie wittily, If it be sufficient to accuse, shall any man be an innocent? The Poet therefore said well, Qui statuit aliquid parte inaudita altera, Aequum licet statuerit, hand aquus fuit.
for as Iulian the Apostata once answered very wittily, If it be sufficient to accuse, shall any man be an innocent? The Poet Therefore said well, Qui statuit Aliquid part inaudita altera, Aequum licet statuerit, hand aquus fuit.
they demaunde of him for his countrey, and the place from whence he came. For both Rhetorike and experience, and diuinitie most of all, do shew that good coniectures,
they demand of him for his country, and the place from whence he Come. For both Rhetoric and experience, and divinity most of all, do show that good Conjectures,
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and presumptions for any thing in question, may be drawne from the life which in former time hath bene led, from the companie and familiaritie which hath bene entertained, from the countrey and habitation where any hath abode.
and presumptions for any thing in question, may be drawn from the life which in former time hath be led, from the company and familiarity which hath be entertained, from the country and habitation where any hath Abided.
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Then what is thine occupation? and the course of life which thou vsest? wherein doest thou spend thy time? If thou be a robber or a rouer, no maruell if some straunge punishment do pursue thee at the heeles.
Then what is thine occupation? and the course of life which thou usest? wherein dost thou spend thy time? If thou be a robber or a rover, no marvel if Some strange punishment do pursue thee At the heals.
If a flattering hungrie iester, who waytest vpon a trencher, and makest no kinde of conscience, to taunte any man that displeaseth thee, vengeance may droppe vpon thee.
If a flattering hungry jester, who waitest upon a trencher, and Makest not kind of conscience, to taunt any man that displeaseth thee, vengeance may drop upon thee.
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So these simple men did perceiue, that there was some kinde of life vnlawfull and vngodly, which because it was contrarie and aduerse, either vnto pietie,
So these simple men did perceive, that there was Some kind of life unlawful and ungodly, which Because it was contrary and adverse, either unto piety,
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Dauid asketh a question and aunswereth himselfe, Lord vvho shall dwell in thy Tabernacle? who shall rest in thy holie mountaine? He that giueth not his money vnto vsurie.
David asks a question and Answers himself, Lord who shall dwell in thy Tabernacle? who shall rest in thy holy mountain? He that gives not his money unto Usury.
or at least the good & seruice of the cōmon wealth, in humane societie, be euermore to be respected, what comfort can such persons, who indeede are but a burthen to a land,
or At least the good & service of the Common wealth, in humane society, be evermore to be respected, what Comfort can such Persons, who indeed Are but a burden to a land,
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Thou that preachest a man should not steale, doest thou steale? saith Saint Paule, doest thou spoyle? It was the speech of Apollonius in Eusebius, against the Montanist Prophets, doth a Prophet colour his haire? or annoynt his eyes vvith stibium? doth a Prophet put money to vsurie? If it be thy portion which was giuen thee by thy father,
Thou that Preachest a man should not steal, dost thou steal? Says Saint Paul, dost thou spoil? It was the speech of Apollonius in Eusebius, against the Montanist prophets, does a Prophet colour his hair? or anoint his eyes with stibium? does a Prophet put money to Usury? If it be thy portion which was given thee by thy father,
or some money which thou hast gotten, or a stocke left in thy trust, for the widow or for the fatherlesse, which thou art loth should be idle, this or that,
or Some money which thou hast got, or a stock left in thy trust, for the widow or for the fatherless, which thou art loath should be idle, this or that,
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and men should haue tender consciences, fearing to exercise that, which by so many places of Scripture, the iudgement of all the auncient fathers, the Canon and ciuill lawes, the constitutions of most good common-wealthes, the reasons of heathen Philosophers, the consent of the schoolemen,
and men should have tender Consciences, fearing to exercise that, which by so many places of Scripture, the judgement of all the ancient Father's, the Canon and civil laws, the constitutions of most good commonwealths, the Reasons of heathen Philosophers, the consent of the Schoolmen,
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if thou loue them, and the Religion which they professed, then couer that their ouersight, proceeding from humane infirmity, & do not as wicked Cham, discouer the nakednesse of those, who were fathers in the faith, to many in this last age.
if thou love them, and the Religion which they professed, then cover that their oversight, proceeding from humane infirmity, & do not as wicked Cham, discover the nakedness of those, who were Father's in the faith, to many in this last age.
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9 If I be not deceiued, this question for the trade of life, insinuating that some artes are not pleasing to the Lord, should stumble a great many men.
9 If I be not deceived, this question for the trade of life, insinuating that Some arts Are not pleasing to the Lord, should Stumble a great many men.
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or the Citie where they dwell, take to go on forward to their graues in in that, which to speake of it most moderately, is but doubtfull? I can hardly be perswaded, that the consciences of such men, do alwayes contēt and satisfie themselu••.
or the city where they dwell, take to go on forward to their graves in in that, which to speak of it most moderately, is but doubtful? I can hardly be persuaded, that the Consciences of such men, do always content and satisfy themselu••.
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I am sure, that according to the proportion of their calling with his, they are not able to say as the Apostle Paule sayd a little before his death, I haue fought a good fight, or as Beza readeth it, I haue fought that excellent fight, I haue finished my course, and so take ioy in their calling.
I am sure, that according to the proportion of their calling with his, they Are not able to say as the Apostle Paul said a little before his death, I have fought a good fight, or as Beza readeth it, I have fought that excellent fight, I have finished my course, and so take joy in their calling.
If you will, put vnto these our common dauncing-maisters, and others of like sort. Mistake me not in these wordes, as if I did condemne all honest recreation.
If you will, put unto these our Common dancing-masters, and Others of like sort. Mistake me not in these words, as if I did condemn all honest recreation.
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It may well be feared, that the young man was a sinner, of whom Salomon telleth, that he went to the house of the harlot, entring in thither at the twilight,
It may well be feared, that the young man was a sinner, of whom Solomon Telleth, that he went to the house of the harlot, entering in thither At the twilight,
It could be no great credit for Demosthenes, to be seene to come from the house of Lais. It is a case well knowne, that there be at Rome whole streetes of Curtisans.
It could be no great credit for Demosthenes, to be seen to come from the house of Lais. It is a case well known, that there be At Room Whole streets of Courtesans.
Now if Christ should aske of those who returne from those places, whence come you? where haue you beene? they might right well quake with Ionas & feare his heauie iudgemēt.
Now if christ should ask of those who return from those places, whence come you? where have you been? they might right well quake with Ionas & Fear his heavy judgement.
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and therby giuest incouragement to some, to embrace that sinne? For whereas in the dayes of our old forefathers, the ignorant did account it a crime to keepe a concubine,
and thereby givest encouragement to Some, to embrace that sin? For whereas in the days of our old Forefathers, the ignorant did account it a crime to keep a concubine,
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now when they see that euen at Rome, in the verie eye of his holinesse, in the chiefe Citie of residence for Christes Vicar, such matters be maintained, they may thinke that now to keepe two or three, is a worke meritorious,
now when they see that even At Room, in the very eye of his holiness, in the chief city of residence for Christ's Vicar, such matters be maintained, they may think that now to keep two or three, is a work meritorious,
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But to leaue them to their filthinesse, if it do so much touch our Prophet, to be asked from whence he came, those of the yonger sort, who come to this place for learning,
But to leave them to their filthiness, if it do so much touch our Prophet, to be asked from whence he Come, those of the younger sort, who come to this place for learning,
or else quiet in their studies, or if vpon the Sabaoth in seruice time, or while other are at the sermon, a tauerne should be their rest, (which doth not well agree with a long gowne) how farre should they be forgetfull,
or Else quiet in their studies, or if upon the Sabaoth in service time, or while other Are At the sermon, a tavern should be their rest, (which does not well agree with a long gown) how Far should they be forgetful,
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or blush to heare that question, whence come you? where haue you bin? or as God spake to our forefather in the bushes, where art thou Adam? If there should be any such (as God be praised, that custome is well left) how will they hereafter lament, that those good houres, which should and might by the Lordes good blessing, be well imployed, are ill and fruitlessely spent? that idlenesse and vnthriftinesse,
or blush to hear that question, whence come you? where have you been? or as God spoke to our forefather in the Bushes, where art thou Adam? If there should be any such (as God be praised, that custom is well left) how will they hereafter lament, that those good hours, which should and might by the lords good blessing, be well employed, Are ill and fruitlessly spent? that idleness and unthriftiness,
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yea peraduenture drunkennesse also, should be that whereunto they bend their studie, when in the meane while, knowledge and precious learning might adorne them? Time foolishly wasted can neuer be recalled:
yea Peradventure Drunkenness also, should be that whereunto they bend their study, when in the mean while, knowledge and precious learning might adorn them? Time foolishly wasted can never be Recalled:
This also is witnessed vnto vs by the barrennesse of Palestina, which was sometimes the holie land, somtimes the happie land flowing with milke and hony, which now answereth in no measure, to the fertilitie of auncient time.
This also is witnessed unto us by the Barrenness of Palestine, which was sometime the holy land, sometimes the happy land flowing with milk and honey, which now Answers in no measure, to the fertility of ancient time.
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Aboue all the people who liue vpon the earth, the Iewes do demonstrate this doctrine to vs, whose children and childrens children, haue for many ages bene blinded, with the grosse and grieuous sinne of their fathers, who put Christ cruelly to death.
Above all the people who live upon the earth, the Iewes do demonstrate this Doctrine to us, whose children and Children's children, have for many ages be blinded, with the gross and grievous sin of their Father's, who put christ cruelly to death.
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Now least some such generall sinne, of parentage or countrey, should hang vpon the Prophet, his company asketh him, from what nation he did come? of what people he was borne? By these & the like interrogatories, they desired to know the truth, that the fault might lye on him who had deserued it,
Now lest Some such general sin, of parentage or country, should hang upon the Prophet, his company asks him, from what Nation he did come? of what people he was born? By these & the like interrogatories, they desired to know the truth, that the fault might lie on him who had deserved it,
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12 When the whip of God, and the rod of his iustice, had ouertaken Ionas so, that now he seeth heauen and earth to be against him, down cometh his proud hart: the sleeper now awaketh; the run-away crieth peccaui ;
12 When the whip of God, and the rod of his Justice, had overtaken Ionas so, that now he sees heaven and earth to be against him, down comes his proud heart: the sleeper now awakes; the runaway cries peccaui;
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The name Hebrew was giuen to the people of God, (which thē was the onely sanctified seede) of Heber who descended from Sem the sonne of Noe, from whom by succession those came, who were at that time the sole sonnes of adoption, called Hebrewes of Heber,
The name Hebrew was given to the people of God, (which them was the only sanctified seed) of Heber who descended from Sem the son of Noah, from whom by succession those Come, who were At that time the sole Sons of adoption, called Hebrews of Heber,
as the Iewes afterward tooke their name of Iudah, one of the twelue Patriarkes, and the Israelites of Iacob, whom the Angell after his wrestling called Israell.
as the Iewes afterwards took their name of Iudah, one of the twelue Patriarchs, and the Israelites of Iacob, whom the Angel After his wrestling called Israel.
13 These Hebrewes instructed their children in the seruice of the highest, euen as Moses & Dauid commanded vnto them, that they should teach their sonnes Gods miracles, & their children his preceptes.
13 These Hebrews instructed their children in the service of the highest, even as Moses & David commanded unto them, that they should teach their Sons God's Miracles, & their children his Precepts.
Then for a man & a Prophet, to forget that which a child or any vnlearned one, could not chuse but thinke of, to wit, his precise duetie, doth argue a great fault,
Then for a man & a Prophet, to forget that which a child or any unlearned one, could not choose but think of, to wit, his precise duty, does argue a great fault,
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This was that name, which the Iewes reputed to be his dreadfull name, the ineffable name of God, the vnspeakeable name of the Lord, which they dared not so much as to vtter:
This was that name, which the Iewes reputed to be his dreadful name, the ineffable name of God, the unspeakable name of the Lord, which they dared not so much as to utter:
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that appellation, by which he was distinguished from all other heathen Idols, from Princes and from Magistrates, to whom the name of God in some sence is permitted.
that appellation, by which he was distinguished from all other heathen Idols, from Princes and from Magistrates, to whom the name of God in Some sense is permitted.
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and can the Lord, thinkest thou, take it well, that thou shouldst withdraw from him, that obedience which thou owest vnto him? That speech which Saint Cyprian hath, is very excellent to this purpose:
and can the Lord, Thinkest thou, take it well, that thou Shouldst withdraw from him, that Obedience which thou owest unto him? That speech which Saint Cyprian hath, is very excellent to this purpose:
and take not thine holy Spirit from me ? What did Iob imagine of his owne desert, when he thus professed, I abhorre my selfe, and repent in dust and ashes ? In what an horrible anguish was Peter, when he went out and wept bitterly? But our Prophet of all other, fearing the dreadfull burthen of sinne vpon his shoulders,
and take not thine holy Spirit from me? What did Job imagine of his own desert, when he thus professed, I abhor my self, and Repent in dust and Ashes? In what an horrible anguish was Peter, when he went out and wept bitterly? But our Prophet of all other, fearing the dreadful burden of sin upon his shoulders,
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His feare should haue bene before that he had not runne wilfully into sinne, for as it is noted in one of those Epistles, which are in the workes of Ambrose,
His Fear should have be before that he had not run wilfully into sin, for as it is noted in one of those Epistles, which Are in the works of Ambrose,
Saint Austen doth describe this slauish quaking feare in one, and childes feare in another (as the schoolemen do call it) by a comparison drawne from a good wife, and a harlot.
Saint Austen does describe this slavish quaking Fear in one, and child's Fear in Another (as the Schoolmen do call it) by a comparison drawn from a good wife, and a harlot.
This is the best fruite of vngratefulnesse, and of negligence in our duties; to come as vnto a iudge, astonished and amased, and trembling to see his face,
This is the best fruit of ungratefulness, and of negligence in our duties; to come as unto a judge, astonished and amazed, and trembling to see his face,
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and whereas Paradise could not yeeld greater comfort to our eye, then the presence of the Trinitie, dwelling & supping with vs would do vnto our minds;
and whereas Paradise could not yield greater Comfort to our eye, then the presence of the Trinity, Dwelling & supping with us would do unto our minds;
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and wheras we might dye in rest, as hauing that ioy of consciēce, that perfect peace of God, which passeth all vnderstanding, resigning vp with gladnesse, our spirites vnto our maker;
and whereas we might die in rest, as having that joy of conscience, that perfect peace of God, which passes all understanding, resigning up with gladness, our spirits unto our maker;
Thou art Lord alone: thou hast made heauē and the heauen of all heauens with all their host, the earth and all things that are therein, the seas and all that are in them,
Thou art Lord alone: thou hast made heaven and the heaven of all heavens with all their host, the earth and all things that Are therein, the Seas and all that Are in them,
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as should laugh at the speech of Christes coming, and at the day of iudgement, maintaining that there shall be an eternall continuance, of all things in such sort, as now they are.
as should laugh At the speech of Christ's coming, and At the day of judgement, maintaining that there shall be an Eternal Continuance, of all things in such sort, as now they Are.
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18 Lodouicus Viues hath well obserued, that Iudaisme and Mahometisme•, and all other whatsoeuer superstitions or deuotions, are, but like to the glasse;
18 Louis Viues hath well observed, that Judaism and Mahometisme•, and all other whatsoever superstitions or devotions, Are, but like to the glass;
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We are taught in the very first words of Genesis, that in the beginning God made the heauen & the earth, that all before was as nothing, vnfigured & vnformed.
We Are taught in the very First words of Genesis, that in the beginning God made the heaven & the earth, that all before was as nothing, unfigured & unformed.
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of whom Iustine giueth testimony, although it be obscured with some heathen minglings, and Iuuenal the Poet when he sayth of the Iewes, Romanas autem soliti contemnere leges, Iudaicum ediscunt •c seruant ac metuunt ius, Tradidit arcano quodcunque volumine Moses.
of whom Justin gives testimony, although it be obscured with Some heathen minglings, and Juvenal the Poet when he say of the Iewes, Romanas autem soliti contemnere leges, Iudaicum ediscunt •c servant ac metuunt Just, Tradidit Arcano quodcunque volumine Moses.
They being accustomed to neglect the Romane lawes, do learne and keepe the Iewish, and stand in feare of that law which Moses hath deliuered downe in his secret bookes.
They being accustomed to neglect the Roman laws, do Learn and keep the Jewish, and stand in Fear of that law which Moses hath Delivered down in his secret books.
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as also of Castor and Thallus, and Alexander Polyhistor, besides the two renoumed Iewes, Iosephus and Philo. This Moses was he, whose bookes were so accompted of by Ptolomee, the great king of Egypt, a man of so much antiquity, a man of such loue to learning, who to his mighty charges, did cause those volumes to be translated, by seauenty and two of the Israelites, into the Greeke,
as also of Castor and Thallus, and Alexander Polyhistor, beside the two renowned Iewes, Iosephus and Philo This Moses was he, whose books were so accounted of by Ptolemy, the great King of Egypt, a man of so much antiquity, a man of such love to learning, who to his mighty charges, did cause those volumes to be translated, by seauenty and two of the Israelites, into the Greek,
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whose writings are brought to vs, not by our friends, but by our enemies, the Iewes who do detest vs. To compare these two together, this Moses and that Machiauel, will seeme to men that be indifferent, a very vnequall match.
whose writings Are brought to us, not by our Friends, but by our enemies, the Iewes who do detest us To compare these two together, this Moses and that Machiavel, will seem to men that be indifferent, a very unequal match.
But what equality or equity should we looke for, of such men as these be, who are so farre from all reason, that as Cyprian writeth of the like, they vvill beleeue men against God, vvho vvill not beleeue God against men, so they would haue vs to beleeue them speaking against the Lord,
But what equality or equity should we look for, of such men as these be, who Are so Far from all reason, that as Cyprian Writeth of the like, they will believe men against God, who will not believe God against men, so they would have us to believe them speaking against the Lord,
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19 Set aside the Hebrew stories, and the writers of holie Scripture, and what reason can they assigne (for these men do all by reason) sauing that euermore, the truth shall,
19 Set aside the Hebrew stories, and the writers of holy Scripture, and what reason can they assign (for these men do all by reason) Saving that evermore, the truth shall,
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and neuer heard of the Christians, yet by an vniforme consent, and by a good conspiracie, should acknowledge the creation of the world? How is it that Hesiodus,
and never herd of the Christians, yet by an uniform consent, and by a good Conspiracy, should acknowledge the creation of the world? How is it that Hesiod,
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so ancient a Poet doth lay it so plainly downe? Looke on the beginning of Ouids Metamorphosis where he hath the very wordes, Primáque ab origine mundi, from the first beginning of the vvorld, and see whether that his chaos, (which I thinke he boroweth from Hesiode) be not like to that in Genesis: his forging vnto Gods framing. They do agree in substance.
so ancient a Poet does lay it so plainly down? Look on the beginning of Ovid's Metamorphosis where he hath the very words, Primáque ab origine mundi, from the First beginning of the world, and see whither that his chaos, (which I think he borroweth from Hesiod) be not like to that in Genesis: his forging unto God's framing. They do agree in substance.
and therefore so much the worse, and yet he impugneth the perpetuity of the world, giuing this reason of his opinion, Praetereá si nulla fuit generalis origo Terrarum & caeli, sempérque aeterna fuere, Cur supra bellum Thebanum & funera Troia Non alias alij quo queres cecinere Poetae? If there were no generall beginning of the earth and heauen,
and Therefore so much the Worse, and yet he impugns the perpetuity of the world, giving this reason of his opinion, Praetereá si nulla fuit generalis origo Terrarum & Heaven, sempérque aeterna fuere, Cur supra bellum Thebanum & funera Troy Non alias alij quo queres cecinere Poetae? If there were no general beginning of the earth and heaven,
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And as these haue aimed at the beginning of the world, so there haue bene other, who haue spoken of the end. One of the Sibyls (for I take the words to be hers) doth foretell the dissolution of all things,
And as these have aimed At the beginning of the world, so there have be other, who have spoken of the end. One of the Sibyls (for I take the words to be hers) does foretell the dissolution of all things,
The Poet Lucane did more then gesse at this, when speaking of those, whom Caesar left vnburied, at the battell of Pharsalia, he bringeth in this, — Placido Natura receptat Cuncta sinu, finémque sui sibi corpora debent.
The Poet Lucan did more then guess At this, when speaking of those, whom Caesar left unburied, At the battle of Pharsalia, he brings in this, — Placido Nature receptat Everything sinu, finémque sui sibi corpora debent.
If the world were not created, & man had not once a beginning, how cōmeth it about that all things, which make vs liue like men, appeare to haue their originall, in time and place, we know where an when,
If the world were not created, & man had not once a beginning, how comes it about that all things, which make us live like men, appear to have their original, in time and place, we know where an when,
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and that but as yesterday to eternity? I must not here speake of Moses, which telleth vs who first made tents, who made the Harpe and the Organ, who first did worke in brasse;
and that but as yesterday to eternity? I must not Here speak of Moses, which Telleth us who First made tents, who made the Harp and the Organ, who First did work in brass;
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But I bid you rather looke on Polidore Virgil, who hath written a large tract, of purpose to shew by whom, the most matters which be of excellencie were inuented.
But I bid you rather look on Polydore Virgil, who hath written a large tract, of purpose to show by whom, the most matters which be of excellency were invented.
But we know that the Hebrew letters were before their time, euen in the dayes of Moses, who as Eusebius saith, in that admirable worke of his, De praeparatione Euāgelica, was more ancient thē the Gods of the Greekes,
But we know that the Hebrew letters were before their time, even in the days of Moses, who as Eusebius Says, in that admirable work of his, De preparation Euāgelica, was more ancient them the God's of the Greeks,
Aristotle was schoolemaister to Alexander, and Plato vnto Aristotle, and Socrates vnto Plato, some 400 yeares before Christ. Zeno was litle beyond thē.
Aristotle was Schoolmaster to Alexander, and Plato unto Aristotle, and Socrates unto Plato, Some 400 Years before christ. Zeno was little beyond them.
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and the Romanes, as in the war against Perseus? Was not the yeare brought to the orderly course of the Sun, by Iulius Caesar? How long haue kings bene on earth, when Nimrod as Moses calleth him,
and the Romans, as in the war against Perseus? Was not the year brought to the orderly course of the Sun, by Julius Caesar? How long have Kings be on earth, when Nimrod as Moses calls him,
and that in all the workes of Homere, there is not, the word NONLATINALPHABET, but that they were thē ruled, by the speech & commaundement of Princes.
and that in all the works of Homer, there is not, the word, but that they were them ruled, by the speech & Commandment of Princes.
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Nay what do I speake of these things, when the very foode of men, in any ciuill sort, had his beginning but of late? for among the Ethnicks is not Bacchus sayd,
Nay what do I speak of these things, when the very food of men, in any civil sort, had his beginning but of late? for among the Ethnics is not Bacchus said,
How cometh it about, that Ceres is canonized among them for a Goddesse, but for shewing their forefathers the first vse of corne? All these and a thousand more imply, that as things with vs are in good perfection,
How comes it about, that Ceres is canonized among them for a Goddess, but for showing their Forefathers the First use of corn? All these and a thousand more imply, that as things with us Are in good perfection,
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because of the wasting and consuming of it by fire) but Parnassus and Olympus, did appeare to be lesse and lesse, to such as sayled at sea, the height thereof sinking as it seemed.
Because of the wasting and consuming of it by fire) but Parnassus and Olympus, did appear to be less and less, to such as sailed At sea, the height thereof sinking as it seemed.
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22 To that position of those who oppugne this doctrine, of the creating and continuing of all by God, by saying that it is Nature, who produceth euery thing, I might answere that there is no such matter as Nature, taking it in that sense which they foolishly do imagine:
22 To that position of those who oppugn this Doctrine, of the creating and Continuing of all by God, by saying that it is Nature, who Produceth every thing, I might answer that there is no such matter as Nature, taking it in that sense which they foolishly do imagine:
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If we looke on the heauen aboue vs, or behold the earth below vs, the standing fast of the one, the running round of the other, the concord of things in discord, their orderly interruption,
If we look on the heaven above us, or behold the earth below us, the standing fast of the one, the running round of the other, the concord of things in discord, their orderly interruption,
but order on the other side doth shew the care and gouernement of the Prince. And as vvhen vve see in the bodie an agreement of the members among themselues,
but order on the other side does show the care and government of the Prince. And as when we see in the body an agreement of the members among themselves,
but euerie one doth his owne businesse vvithout brawling, vve do immediatly thereupon conceiue, that there is a soule in that bodie, vvhich doth so direct and dispose all things,
but every one does his own business without brawling, we do immediately thereupon conceive, that there is a soul in that body, which does so Direct and dispose all things,
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& I pray thee why art thou not buried? If because thou wouldst not be buried, thou wilt say, that by signes & tokens thou conceiuest, that there is a soule in thee,
& I pray thee why art thou not buried? If Because thou Wouldst not be buried, thou wilt say, that by Signs & tokens thou conceivest, that there is a soul in thee,
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But who so doubteth of these things, or of any such matter now in question, let him either reade Saint Austen De ciuitate Dei, or Lodouicus Viues de veritate fidei,
But who so doubteth of these things, or of any such matter now in question, let him either read Saint Austen De ciuitate Dei, or Louis Viues de veritate fidei,
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23 If I should farther say any thing, it should be in this briefe manner. If now any do rule all things, it intendeth that he is Almightie: if Almightie then a Creator.
23 If I should farther say any thing, it should be in this brief manner. If now any do Rule all things, it intends that he is Almighty: if Almighty then a Creator.
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as it seemeth to flesh and bloud, Christianitie is so growne, that all the coastes of the earth, haue heard the fame of that doctrine? If honour or wealth or pleasure, had by the Sauiour bene promised, to those which should be his followers, it might haue allured men after him,
as it seems to Flesh and blood, Christianity is so grown, that all the coasts of the earth, have herd the fame of that Doctrine? If honour or wealth or pleasure, had by the Saviour be promised, to those which should be his followers, it might have allured men After him,
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yea should dye for him, who was before dead, and put into a graue? Secondly what reason is there, that Luther no great man, helped onely with the bare countenance of the Saxon, should in the time of deepe ignoraunce, be able by preaching alone and writing, to reuiue againe the Gospell, in despite of Priestes and Princes,
yea should die for him, who was before dead, and put into a graven? Secondly what reason is there, that Luther not great man, helped only with the bore countenance of the Saxon, should in the time of deep ignorance, be able by preaching alone and writing, to revive again the Gospel, in despite of Priests and Princes,
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Thirdly I would demaunde, what naturall reason there is, that our most gracious Queene, whom God euermore preserue, a woman, in a small countrey, at her first comming to the crowne, should dare to reforme Religion,
Thirdly I would demand, what natural reason there is, that our most gracious Queen, whom God evermore preserve, a woman, in a small country, At her First coming to the crown, should Dare to reform Religion,
and professe so farre for the truth, things being as they then were, when she came first to her scepter: verie little sound at home: verie much amisse abroad;
and profess so Far for the truth, things being as they then were, when she Come First to her sceptre: very little found At home: very much amiss abroad;
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Yet that still she should go forward, and maintaine her Church and estate, in great pompe and high maiestie, verie louely to her friends, verie dreadfull to her foes.
Yet that still she should go forward, and maintain her Church and estate, in great pomp and high majesty, very lovely to her Friends, very dreadful to her foes.
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since that time the note hath returned not one, or so few that it is as if it were nothing? Remember that the spring was verie vnkinde, by meanes of the abundance of rayne which fell:
since that time the note hath returned not one, or so few that it is as if it were nothing? remember that the spring was very unkind, by means of the abundance of rain which fell:
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and reforme our selues by the suffering of others. 9 Sinne is most greeuous in them who haue had most teaching. 10. Blind guides displayed. 11. It is a shame to be iustly reproued by a multitude of inferiours. 13. The mariners are vnwilling to shead bloud. 15. Malefactours are to yeeld themselues to death with patience. 16. Good men would not haue other punished with them. 17. The question is handled whether any man may lawfully kill himselfe. Ionah. 1.10.11.12.
and reform our selves by the suffering of Others. 9 Sin is most grievous in them who have had most teaching. 10. Blind guides displayed. 11. It is a shame to be justly reproved by a multitude of inferiors. 13. The Mariners Are unwilling to shed blood. 15. Malefactors Are to yield themselves to death with patience. 16. Good men would not have other punished with them. 17. The question is handled whither any man may lawfully kill himself. Jonah. 1.10.11.12.
because he had told them.) Then said they vnto him, vvhat shall vve do vnto thee, that the sea may be calme vnto vs? (for the sea wrought and was troublous.) And he sayd vnto them, Take me and cast me into the sea:
Because he had told them.) Then said they unto him, what shall we do unto thee, that the sea may be Cam unto us? (for the sea wrought and was troublous.) And he said unto them, Take me and cast me into the sea:
and wilfull disobedience in himselfe, whereof if there should be made a doubt by any man, it is put out of controuersie, by that which now followeth, that the men knew he fled from the presence of the Lord, because himselfe had told them. This telling was confessing:
and wilful disobedience in himself, whereof if there should be made a doubt by any man, it is put out of controversy, by that which now follows, that the men knew he fled from the presence of the Lord, Because himself had told them. This telling was confessing:
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These wordes although they be not so placed, yet by order of the narration, are the first wordes of my text, that being set before by an Hysteron Proteron, which should follow after,
These words although they be not so placed, yet by order of the narration, Are the First words of my text, that being Set before by an Hysteron Proteron, which should follow After,
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And to tell what he did confesse, may in as few wordes be ended, that he fled away from Gods presence, that is, did neglect his seruice, of going to preach at Niniue.
And to tell what he did confess, may in as few words be ended, that he fled away from God's presence, that is, did neglect his service, of going to preach At Nineveh.
therefore precept vpon precept, and line after line, here a little and there a little, must be doubled and ingeminated, to an obstinate people, that as drop after drop doth pierce the hardest stone,
Therefore precept upon precept, and line After line, Here a little and there a little, must be doubled and ingeminated, to an obstinate people, that as drop After drop does pierce the Hardest stone,
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To some men saith Seneca remedies are onely to be shewed, it is inough to point them out, to some other they are to be inculcated, and many times repeated.
To Some men Says Senecca remedies Are only to be showed, it is enough to point them out, to Some other they Are to be inculcated, and many times repeated.
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So, although not euer, yet oftentimes the children of such who liue in Popish darkenesse do confirme this doctrine to vs, who heare and will not heare, who giue no kinde of credit, to oft repeated truthes, out of the booke of God.
So, although not ever, yet oftentimes the children of such who live in Popish darkness do confirm this Doctrine to us, who hear and will not hear, who give no kind of credit, to oft repeated truths, out of the book of God.
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Besides, a supine carelesnesse is generall in all men, so that many things wisely vttered, do breed but small effect ▪ because they are little regarded.
Beside, a supine carelessness is general in all men, so that many things wisely uttered, do breed but small Effect ▪ Because they Are little regarded.
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3 But when the words of the Prophet, had passed against himselfe, and aboue all other signes which might affoord coniecture, his confession was come foorth, to accuse and condemne himselfe,
3 But when the words of the Prophet, had passed against himself, and above all other Signs which might afford conjecture, his Confessi was come forth, to accuse and condemn himself,
For if euery thing should be true, which euery one reporteth, what man should not be a diuell? shall not Christ himselfe be a Beelzebub? But when presumptions great and many shall go before,
For if every thing should be true, which every one Reporteth, what man should not be a Devil? shall not christ himself be a Beelzebub? But when presumptions great and many shall go before,
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When Micah brought the siluer, which was stolen away from his mother, and sayd plainly that he had taken it, his mother had great reason to thinke that he was the man.
When micah brought the silver, which was stolen away from his mother, and said plainly that he had taken it, his mother had great reason to think that he was the man.
The Iewes did roau• at this, although they failed in their ground (for Christ did not speake blasphemy) when they could reply vpon him, vvhat need we any farther vvitnesse? for we our selues haue heard it of his owne mouth.
The Iewes did roau• At this, although they failed in their ground (for christ did not speak blasphemy) when they could reply upon him, what need we any farther witness? for we our selves have herd it of his own Mouth.
So that this beleeuing of the Prophet, is the foundation of all that followeth after, which may it please you for order sake, to reduce to these two heads.
So that this believing of the Prophet, is the Foundation of all that follows After, which may it please you for order sake, to reduce to these two Heads.
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Timaeus as Tully sayth, is to be commended for his wit, that whereas he had sayd in his history, that the selfe same night wherein Alexander was borne, the Temple of Diana at Ephesus was on fire, he added withall, that it was no maruell,
Timaeus as Tully say, is to be commended for his wit, that whereas he had said in his history, that the self same night wherein Alexander was born, the Temple of Diana At Ephesus was on fire, he added withal, that it was no marvel,
and the goodly reuerence, which the Gentiles in old time, did beare to their Painim Gods. They did not onely, saith Saint Austen, write such matters in their fables,
and the goodly Reverence, which the Gentiles in old time, did bear to their Paynim God's They did not only, Says Saint Austen, write such matters in their fables,
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but represented them in their threaters, and played them on their stages, vvhere many times vvere to be seene, plura crimina quam numina, more great faults then good Gods. Yet bewitching superstition had so possessed their soules, that they would after a sort adore somewhat,
but represented them in their threaters, and played them on their stages, where many times were to be seen, plura Crimes quam numina, more great Faults then good God's Yet bewitching Superstition had so possessed their Souls, that they would After a sort adore somewhat,
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yet should for one sin, be endangered with so great a waight of displeasure, what should become of them, who in all likelyhood were polluted with many enormous crimes? If God should meate to them such measure,
yet should for one since, be endangered with so great a weight of displeasure, what should become of them, who in all likelihood were polluted with many enormous crimes? If God should meat to them such measure,
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& sifting of our harts, acknowledging that if God shold deale with vs in iudgemēt, verily t••t should be our reward, which is now befallē vnto others.
& sifting of our hearts, acknowledging that if God should deal with us in judgement, verily t••t should be our reward, which is now befallen unto Others.
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The Sauior of the world doth reprooue this rash conceipt, when he biddeth, that men should not thinke, that those Galileans whose bloud Pilate had mingled with their owne sacrifices, were greater sinners then all other Galileans,
The Saviour of the world does reprove this rash conceit, when he bids, that men should not think, that those Galileans whose blood Pilate had mingled with their own Sacrifices, were greater Sinners then all other Galileans,
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their City was ransacked, their old men died with famine, their young were slaine with the sword, the remnant as accursed, do wander on all the face of the earth, without a king, without Priest, without Prophet.
their city was ransacked, their old men died with famine, their young were slain with the sword, the remnant as accursed, do wander on all the face of the earth, without a King, without Priest, without Prophet.
When we reade this, and feele the sweetnesse of it, are we to presume, and puffe vp our selues by and by? Saint Paule hath taught vs otherwise, Be not high minded, but feare. And in another place, Let him that thinketh he standeth, take heede least he fall.
When we read this, and feel the sweetness of it, Are we to presume, and puff up our selves by and by? Saint Paul hath taught us otherwise, Be not high minded, but Fear. And in Another place, Let him that Thinketh he Stands, take heed lest he fallen.
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and the Prince of Orenge with them, did put foorth their supplication, vnto the king of Spaine Philip the second, which is a declaration to other Christian Princes, of the reasons wherefore they tooke vp armes) an army hath bene continued by the Spaniard, against those Prouinces which now tearme themselues Vnited,
and the Prince of Orange with them, did put forth their supplication, unto the King of Spain Philip the second, which is a declaration to other Christian Princes, of the Reasons Wherefore they took up arms) an army hath be continued by the Spaniard, against those Provinces which now term themselves United,
Such a sober meditation vpon the afflictions of our neighbours, or those with whom we liue, would put vs from that iolity, wherein we too much take delight, from the flaunting of this world, and our vnbridled appetites.
Such a Sobrium meditation upon the afflictions of our neighbours, or those with whom we live, would put us from that jollity, wherein we too much take delight, from the flaunting of this world, and our unbridled appetites.
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9 This is the second circumstance, to be thought vpon here, in the fellow-trauellers of our Prophet, which (as some do vnderstand it) sheweth a kind of wondring, that a man who was an Hebrew,
9 This is the second circumstance, to be Thought upon Here, in the fellow-travellers of our Prophet, which (as Some do understand it) shows a kind of wondering, that a man who was an Hebrew,
Then we should be very carefull, to passe the dayes of our pilgrimage in sincerity and integrity, that we may not be wondered at, by mariners and meane men,
Then we should be very careful, to pass the days of our pilgrimage in sincerity and integrity, that we may not be wondered At, by Mariners and mean men,
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10 Among the vnlearned Pastors, & blind guides of the Papacy, transgressiō or iniquity needeth no such wōdring at. Their ignorance answereth for them:
10 Among the unlearned Pastors, & blind guides of the Papacy, Transgression or iniquity needs no such wondering At. Their ignorance Answers for them:
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Wherfore haue you done this? Can you, whose life is spent in reading of the Scriptures, in expounding them to other, in informing the peoples consciences, forget your selues in such manner,
Wherefore have you done this? Can you, whose life is spent in reading of the Scriptures, in expounding them to other, in informing the peoples Consciences, forget your selves in such manner,
I shold iudge that this answer, wold well fit those Priests & Prelates, of whom Iohannes Auentinus speaketh, that they are so base and rude, that if they had bene lay men, they should scant haue bene counted fit to keepe swine, which notwithstanding in his time, both throughout Germany and all Christendome, had Churches and soules of men committed to their charge and custody.
I should judge that this answer, would well fit those Priests & Prelates, of whom Iohannes Aventine speaks, that they Are so base and rude, that if they had be lay men, they should scant have be counted fit to keep Swine, which notwithstanding in his time, both throughout Germany and all Christendom, had Churches and Souls of men committed to their charge and custody.
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I am sure it had very well agreed to those Scottish Priests, who as Buchanan their owne countrey man reporteth of them, in the late reformation of religion in that kingdome, were so blockish & so blind, that the very name of the New Testament was much offensiue to them:
I am sure it had very well agreed to those Scottish Priests, who as Buchanan their own country man Reporteth of them, in the late Reformation of Religion in that Kingdom, were so blockish & so blind, that the very name of the New Testament was much offensive to them:
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Which is the more likely in their ordinary Curates, when we reade of a Bishop of theirs, called the Bishop of Dunkelden, who replied on a Minister, which sayd that he had read the Old and New Testament, I thanke God I neuer knew what the Old and the New Testament was.
Which is the more likely in their ordinary Curates, when we read of a Bishop of theirs, called the Bishop of Dunkeld, who replied on a Minister, which said that he had read the Old and New Testament, I thank God I never knew what the Old and the New Testament was.
These words here of the sea-men, which to some do seeme a maruell, how a Prophet could fall so fowlly, seeme to other to be an increpation or rebuke vnto our Ionas.
These words Here of the seamen, which to Some do seem a marvel, how a Prophet could fallen so foully, seem to other to be an increpation or rebuke unto our Ionas.
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Wherefore hast thou done this ? an Hebrew, and a Prophet, and flye away from thy maister? what maruell if vengeance follow thee? what wonder if wrath pursue thee? If it were no more but so, this were a gawling speech to an ingenuous mind, that men of so base behauiour, should come ouer him in this manner, with a true and iust rebuke.
Wherefore hast thou done this? an Hebrew, and a Prophet, and fly away from thy master? what marvel if vengeance follow thee? what wonder if wrath pursue thee? If it were no more but so, this were a gawling speech to an ingenuous mind, that men of so base behaviour, should come over him in this manner, with a true and just rebuke.
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when Abimelech king of Gerar, a man that knew not the Lord, did iustly blame the cōcealing of Sara to be his wife, by which meanes he had like ignorantly to haue fallen into adultery.
when Abimelech King of Gerar, a man that knew not the Lord, did justly blame the concealing of Sarah to be his wife, by which means he had like ignorantly to have fallen into adultery.
But when sin apparantly is committed, how impudent is that person, which blusheth not to be reproched for it by a multitude? Those in whom the loue of vertue,
But when since apparently is committed, how impudent is that person, which blusheth not to be reproached for it by a multitude? Those in whom the love of virtue,
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yea sometimes taunting Rimes, and broken Ballads on them, peraduenture the executioner, the vilest among ten thousands, with his Rhetoricke for to scorne them.
yea sometime taunting Rhymes, and broken Ballads on them, Peradventure the executioner, the Vilest among ten thousands, with his Rhetoric for to scorn them.
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Why haue you done such a deede? what carelesnesse or forgetfulnesse, or vnthankefulnesse brought you to it? But a greater wo then this, doth oftentimes fall on the wilfull sort of sinners, which indeede feare not the Lord,
Why have you done such a deed? what carelessness or forgetfulness, or unthankfulness brought you to it? But a greater woe then this, does oftentimes fallen on the wilful sort of Sinners, which indeed Fear not the Lord,
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while the Prophet both slept and waked, while the lot was throwne vpon him, while that he was examined ▪ and made all his confession, the sea wrought and was troublous.
while the Prophet both slept and waked, while the lot was thrown upon him, while that he was examined ▪ and made all his Confessi, the sea wrought and was troublous.
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But these persons which were in danger, and had their mind on the poynt, that is, to saue their liues, would willingly know the way, how to escape the perill.
But these Persons which were in danger, and had their mind on the point, that is, to save their lives, would willingly know the Way, how to escape the peril.
They would rather suppose, that he who was so contrite, and had made such an acknowledgement of the fault which he committed, would proceede to let them know the meanes, to escape from drowning.
They would rather suppose, that he who was so contrite, and had made such an acknowledgement of the fault which he committed, would proceed to let them know the means, to escape from drowning.
But they had a good remembrancer, to keepe them in moderation, euen their reuerence vnto God, whose hand they did find vpon them, as knocking at the doore.
But they had a good remembrancer, to keep them in moderation, even their Reverence unto God, whose hand they did find upon them, as knocking At the door.
On the one side how could they tell, least by sufferance and impunitie toward Ionas, they should incurre the displeasure of the Almightie? And on the other side,
On the one side how could they tell, lest by sufferance and impunity towards Ionas, they should incur the displeasure of the Almighty? And on the other side,
how could they tell, least in punishing and taking away his life, the reward which belonged to murtherers, might be layd vpon them? Ionas for his refusing to go to preach at Niniue, was chased with wrath from heauen.
how could they tell, lest in punishing and taking away his life, the reward which belonged to murderers, might be laid upon them? Ionas for his refusing to go to preach At Nineveh, was chased with wrath from heaven.
Then what vengeance might befall them, in a greater fault, as in crueltie, and in shedding of his bloud, who neuer had offended them? Thus they feare to spill his life,
Then what vengeance might befall them, in a greater fault, as in cruelty, and in shedding of his blood, who never had offended them? Thus they Fear to spill his life,
The maine note from this place, is the care which men should haue, to destroy the life of none, that they should be auerse from bloud, which because it is the full subiect of those verses, which follow next after my text, I do deferre it thither.
The main note from this place, is the care which men should have, to destroy the life of none, that they should be averse from blood, which Because it is the full Subject of those Verses, which follow next After my text, I do defer it thither.
And so I come to the aunswere of Ionas, which is my second part. And he sayd vnto them, Take me and cast me into the sea, &c. 15 It seemeth that the Prophet, is now as farre in his penaunce, as possibly he can go.
And so I come to the answer of Ionas, which is my second part. And he said unto them, Take me and cast me into the sea, etc. 15 It seems that the Prophet, is now as Far in his penance, as possibly he can go.
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and therefore he yeeldeth himselfe with patience, to the very death. Better drowne then dye eternally, better loose his life here, then loose his life elsewhere.
and Therefore he yields himself with patience, to the very death. Better drown then die eternally, better lose his life Here, then lose his life elsewhere.
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The conscience of their sinne, the astonishment at their iudgement, the feare of violent death, the shame of such a suffering, is inough to amaze their thoughtes, and ouerwhelme resolution.
The conscience of their sin, the astonishment At their judgement, the Fear of violent death, the shame of such a suffering, is enough to amaze their thoughts, and overwhelm resolution.
& the recounting of that benefite, which ariseth from Christs passion, to wit, a pleading before his father, to get pardon for all that be repentaunt, doth settle the disquieted and affrighted mind right well.
& the recounting of that benefit, which arises from Christ passion, to wit, a pleading before his father, to get pardon for all that be repentant, does settle the disquieted and affrighted mind right well.
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I would to God that our English were as backeward to transgresse, as in this case they are forward, to satisfie euen with their liues, the extremitie of the lawe,
I would to God that our English were as backward to transgress, as in this case they Are forward, to satisfy even with their lives, the extremity of the law,
I impute it to nothing, but to the ordinarie passage of the word of God among vs, which is euerie way able to quiet and settle the penitent sinners heart.
I impute it to nothing, but to the ordinary passage of the word of God among us, which is every Way able to quiet and settle the penitent Sinners heart.
And as those two brought the theefe, which dyed with Christ into Paradise, so no doubt but that many with vs, go by execution into heauen, who if they were not recalled by violence and by lawe, would prooue firebrands of hell.
And as those two brought the thief, which died with christ into Paradise, so no doubt but that many with us, go by execution into heaven, who if they were not Recalled by violence and by law, would prove firebrands of hell.
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And gaue expresse commaundement, that one of euery noble family in his kingdome, should be slaine, that by that meanes, his death might of necessitie be lamented,
And gave express Commandment, that one of every noble family in his Kingdom, should be slain, that by that means, his death might of necessity be lamented,
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For murthering of himselfe, whereof he had bene guiltie (if for that intent he had spoken it) though other mens hands had done it, is a sin so grieuous, that scāt any is more hainous vnto the Lord.
For murdering of himself, whereof he had be guilty (if for that intent he had spoken it) though other men's hands had done it, is a since so grievous, that scant any is more heinous unto the Lord.
A doctrine which I take to be nothing besides the purpose, if largely it be discoursed of, in the iniquitie of these times, wherin wretchednesse hath so fearefully preuailed in some persons,
A Doctrine which I take to be nothing beside the purpose, if largely it be discoursed of, in the iniquity of these times, wherein wretchedness hath so fearfully prevailed in Some Persons,
And doth not the law of God, and the explication of it by Iesus Christ his sonne, originally require of vs, that all fit things which we owe to other men, should be done by our selues to our selues? Thou oughtest to loue thy neighbour,
And does not the law of God, and the explication of it by Iesus christ his son, originally require of us, that all fit things which we owe to other men, should be done by our selves to our selves? Thou Ought to love thy neighbour,
or the loosing of the nearest and dearest, must be borne with patience, then that a dearer couple, the nearest that this world hath, that is our soules and our bodies, must depart and flye a sunder.
or the losing of the nearest and dearest, must be born with patience, then that a Dearer couple, the nearest that this world hath, that is our Souls and our bodies, must depart and fly a sunder.
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and contemplated on the Trinitie, should be put into a graue, and tumbled into the earth, to be amongst worms and vermin, in darkenesse and corruption:
and contemplated on the Trinity, should be put into a graven, and tumbled into the earth, to be among worms and vermin, in darkness and corruption:
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There his owne men would take no naye, but that they must murther downe one another, whereupon he vseth a speech, which in my iudgement is most patheticall.
There his own men would take no nay, but that they must murder down one Another, whereupon he uses a speech, which in my judgement is most pathetical.
And without Gods exceeding mercie, whereof no man can presume, nay great and mightie preiudice is to the contrary, it wil be most ill with them, who do aduenture vpon such deedes:
And without God's exceeding mercy, whereof no man can presume, nay great and mighty prejudice is to the contrary, it will be most ill with them, who do adventure upon such Deeds:
Let the scholers of that Philosopher Egesias Cyrenaicus, so far beleeue their maister, disputing of the immortality of the soule, that to the end that they might be depriued of life,
Let the Scholars of that Philosopher Egesias Cyrenaicus, so Far believe their master, disputing of the immortality of the soul, that to the end that they might be deprived of life,
Let Vibius Virius in Capua, professe that he hath poyson for himselfe, and all his friends, which is able to free thē from the Romanes, from punishment and from shame:
Let Vibius Virius in Capua, profess that he hath poison for himself, and all his Friends, which is able to free them from the Romans, from punishment and from shame:
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but in this, to kill thy selfe, that thou mayest be freed from that which doth not like thee? What daunting force, saith S. Austen, had those euils which cōstrained Cato, a wise man as they accounted of him, to take that away from himselfe, that he was a man,
but in this, to kill thy self, that thou Mayest be freed from that which does not like thee? What daunting force, Says S. Austen, had those evils which constrained Cato, a wise man as they accounted of him, to take that away from himself, that he was a man,
whereas men say, & that truly, that it is after a sort, the first and greatest speech of nature, that a man should be reconciled to himselfe, and therefore naturally flye death:
whereas men say, & that truly, that it is After a sort, the First and greatest speech of nature, that a man should be reconciled to himself, and Therefore naturally fly death:
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I may conclude of him, and of all that do treade his steps, with that learned man, who wrote the treatise De duplici Martyrio, which is commōly called Cyprians.
I may conclude of him, and of all that do tread his steps, with that learned man, who wrote the treatise De Duplicity Martyrdom, which is commonly called Cyprians.
and take hard paines in the world? See the iudgement of Tully concerning this, in his Somnium Scipionis. When Scipio vpon the tale of his father, being growne into admiration, of the glorie of men which are dead, asked, What do I then vpon earth,
and take hard pains in the world? See the judgement of Tully Concerning this, in his Somnium Scipio's. When Scipio upon the tale of his father, being grown into admiration, of the glory of men which Are dead, asked, What do I then upon earth,
For men are borne to that purpose, and haue soules giuen them to that end, (to rest themselues on this earth) which soules they must keepe safely within the ward of their bodies.
For men Are born to that purpose, and have Souls given them to that end, (to rest themselves on this earth) which Souls they must keep safely within the ward of their bodies.
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I might adde to these, the iudgement of Aristotle in his Ethicks, where he saith, that to kill a mans selfe for the auoyding of infamie or pouertie, is not the part of a valiant man, but of a coward.
I might add to these, the judgement of Aristotle in his Ethics, where he Says, that to kill a men self for the avoiding of infamy or poverty, is not the part of a valiant man, but of a coward.
because Amnon did defile her? It is consent that maketh iniquitie. Tarquinius and Lucretia were two bodies, saith Saint Austen, but there vvas but one adulterer.
Because Amnon did defile her? It is consent that makes iniquity. Tarquinius and Lucretia were two bodies, Says Saint Austen, but there was but one adulterer.
The Donatistes and furious Circumcellions in old time, because they were restrained by the ciuill sword of the Magistrate, from the exercise of their heresies,
The Donatists and furious Circumcellions in old time, Because they were restrained by the civil sword of the Magistrate, from the exercise of their heresies,
because he had iust cause to feare, that whē some of thē should see their fellowes slaine, the rest would turne on him for doing it, and murther him.
Because he had just cause to Fear, that when Some of them should see their Fellows slain, the rest would turn on him for doing it, and murder him.
Gaudentius their Bishop, writeth in defence of the deedes of these Donatistes, & in behalf therof, vrgeth the exāple of Razias in the Machabees, who when he should be slaine, in maintenance of the religiō of the Iewes, to saue himself frō the infidels, first ran vpō his sword.
Gaudentius their Bishop, Writeth in defence of the Deeds of these Donatists, & in behalf thereof, urges the Exampl of Razias in the Maccabees, who when he should be slain, in maintenance of the Religion of the Iewes, to save himself from the Infidels, First ran upon his sword.
He should not haue thrust himselfe vpon death, but whatsoeuer had bene imposed by the persecuting tyrant, he should haue endured that vvith patience and humilitie.
He should not have thrust himself upon death, but whatsoever had be imposed by the persecuting tyrant, he should have endured that with patience and humility.
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Wherefore since he could not suffer his humbling amongst his enemies, he shewed himselfe an example, not of wisedome but of folly, not to be imitated of Christs martyrs, but of Donatist circumcellions.
Wherefore since he could not suffer his humbling among his enemies, he showed himself an Exampl, not of Wisdom but of folly, not to be imitated of Christ Martyrs, but of Donatist circumcellions.
This is the round and apparant christian iudgement, of that most learned Father. He doth aunswere the place of Samson, as anon I shall shew vnto you. For he also killed himselfe.
This is the round and apparent christian judgement, of that most learned Father. He does answer the place of samson, as anon I shall show unto you. For he also killed himself.
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That betweene the bridge and the water, betweene the knife and the dying, betweene the rocke and the ground, repentaunce may be suggested to the heart, in a moment or twinckling of an eye,
That between the bridge and the water, between the knife and the dying, between the rock and the ground, Repentance may be suggested to the heart, in a moment or twinkling of an eye,
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Theodoret doth commend the good minde of Honorius, sometimes Emperour of Rome, because he tooke quite away out of that Citie, the fightes of the Gladiatores,
Theodoret does commend the good mind of Honorius, sometime Emperor of Room, Because he took quite away out of that city, the fights of the Gladiators,
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and brabling for priuate iniuries, but in maintenance of Gods honor, in preseruing thy alleageance to thy Prince, in safegarding of thy countrey, in defending thy selfe from theeues, and such other iust occasions.
and brabbling for private injuries, but in maintenance of God's honour, in preserving thy allegiance to thy Prince, in safeguarding of thy country, in defending thy self from thieves, and such other just occasions.
Neither did he this of himselfe, marke the words of the learned father, but by direction of Gods spirite, vvhich vsed him to do that which otherwise without the strength of that spirit, he could neuer haue bene able to do, that was plucke downe the house.
Neither did he this of himself, mark the words of the learned father, but by direction of God's Spirit, which used him to do that which otherwise without the strength of that Spirit, he could never have be able to do, that was pluck down the house.
But Hierome in his Cōmentarie, on the sixe and fortieth of Ezechiel, doth go a little farther, saying that Samson in that deede, was a figure of Iesus Christ.
But Jerome in his Commentary, on the sixe and fortieth of Ezechiel, does go a little farther, saying that samson in that deed, was a figure of Iesus christ.
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This was peculiar to our Ionas, by his Propheticall knowledge, and may not be followed by vs. It is not any protection for vs, to bid any other throw our selues into the sea.
This was peculiar to our Ionas, by his Prophetical knowledge, and may not be followed by us It is not any protection for us, to bid any other throw our selves into the sea.
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so here the casting out of Ionas, into the sea by the mariners, was the meanes whereby he lay three dayes and three nightes, in the bellye of the whale. Ionas is willingly drowned here: Christ also there dyeth willingly: he yeelded vp his Ghost;
so Here the casting out of Ionas, into the sea by the Mariners, was the means whereby he lay three days and three nights, in the belly of the whale. Ionas is willingly drowned Here: christ also there Dies willingly: he yielded up his Ghost;
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But as it is impossible, that comparisons should hold in all things, and there is none who in euery matter may be likened vnto Christ, because he had no fellowes;
But as it is impossible, that comparisons should hold in all things, and there is none who in every matter may be likened unto christ, Because he had no Fellows;
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When I first looked into this text, which I haue now opened vnto you, I did thinke to haue said something farther, in or concerning the person of Christ, whom our Prophet doth represent, I meant to haue mentioned his readinesse to dye, that he might redeeme vs sinners,
When I First looked into this text, which I have now opened unto you, I did think to have said something farther, in or Concerning the person of christ, whom our Prophet does represent, I meant to have mentioned his readiness to die, that he might Redeem us Sinners,
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In the meane time, let vs meditate on the excellent loue of Christ, who would dye so willingly for vs, the iust for the vniust, to bring vs vnto his kingdome.
In the mean time, let us meditate on the excellent love of christ, who would die so willingly for us, the just for the unjust, to bring us unto his Kingdom.
The chiefe points. 1 The vnwillingnesse of the mariners to put Ionas to death. 4 Great slownesse should be vsed in taking away life. 6. Against killing of men to offer to Idols, 7. and other cruell massacrings: 9. As that of the Anabaptistes. 14. The force of the sea. 16. It is some sinne that maketh many not to prosper. 20. God reuengeth innocent bloud. 22. Enforcement doth not excuse euill. 23. We must yeeld to Gods will. Ionah. 1.13.14.
The chief points. 1 The unwillingness of the Mariners to put Ionas to death. 4 Great slowness should be used in taking away life. 6. Against killing of men to offer to Idols, 7. and other cruel massacrings: 9. As that of the Anabaptists. 14. The force of the sea. 16. It is Some sin that makes many not to prosper. 20. God revenges innocent blood. 22. Enforcement does not excuse evil. 23. We must yield to God's will. Jonah. 1.13.14.
But the miserie of his miserie is, that since he must needes suffer, for otherwise the fault which his owne mouth hath acknowledged, cannot be satisfied for, he wanteth some man that may do the deed.
But the misery of his misery is, that since he must needs suffer, for otherwise the fault which his own Mouth hath acknowledged, cannot be satisfied for, he Wants Some man that may do the deed.
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The place is ready, and the person, who thinketh euerie thought of time to be verie long, before the matter be dispatched: but there wanteth an executioner.
The place is ready, and the person, who Thinketh every Thought of time to be very long, before the matter be dispatched: but there Wants an executioner.
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yet those who should haue done it, do so ill like of the matter, that if sayles or oares can serue, they will backe againe to the land, rather leaue their intended iourney,
yet those who should have done it, do so ill like of the matter, that if sails or oars can serve, they will back again to the land, rather leave their intended journey,
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as in digging they do, with other instruments on the land, like as in Latin Poetry the bottome of the ship is sayd to plow the water, sulcare, to make things like furrows in it:
as in digging they do, with other Instruments on the land, like as in Latin Poetry the bottom of the ship is said to blow the water, sulcare, to make things like furrows in it:
But as it may be iudged out of the monuments of antiquitie, and partly may be seene in some at this day, euerie ship in old time, had both the one & the other.
But as it may be judged out of the monuments of antiquity, and partly may be seen in Some At this day, every ship in old time, had both the one & the other.
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3 When aduisedly I consider, how many things here should vrge those mariners, to hasten him vnto death, their disturbance in their iourney, the casting foorth of their wares, which goeth against the soule of a wordly minded creature, the indangering of their liues, the discouery by a lot, the confession of himself,
3 When advisedly I Consider, how many things Here should urge those Mariners, to hasten him unto death, their disturbance in their journey, the casting forth of their wares, which Goes against the soul of a wordly minded creature, the endangering of their lives, the discovery by a lot, the Confessi of himself,
and when they see that there must be no nay, but God would haue them to throw him into the sea, they cry forth with great vehemency, that in as much as it was the Lords owne doing,
and when they see that there must be no nay, but God would have them to throw him into the sea, they cry forth with great vehemency, that in as much as it was the lords own doing,
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and not any desire of theirs, (they were but as his instruments, & ministers of his iustice) the bloud of this dying passenger, might not be imputed to thē.
and not any desire of theirs, (they were but as his Instruments, & Ministers of his Justice) the blood of this dying Passenger, might not be imputed to them.
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yet because I speake to men, whome this cannot but concerne, (for life belongeth vnto all) & because my text doth inforce it, giue me leaue, men & brethren, to discourse this argument vnto you in the first place, that afterward I may go forward to some other doctrine.
yet Because I speak to men, whom this cannot but concern, (for life belongeth unto all) & Because my text does enforce it, give me leave, men & brothers, to discourse this argument unto you in the First place, that afterwards I may go forward to Some other Doctrine.
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4 Then I feare not to say, that the lawes of God and men, of nature and of nations, of Gentiles and of Iewes, of ciuill men and Barbarians, haue commaunded that a great regard should be borne to the life of a man, the most excellent of all Gods creatures that go vpon the ground, the beauty of the world, the glory of the workman, the cōfluence of all honor which mortality can afford, the resemblāce of the Sauiour,
4 Then I Fear not to say, that the laws of God and men, of nature and of Nations, of Gentiles and of Iewes, of civil men and Barbarians, have commanded that a great regard should be born to the life of a man, the most excellent of all God's creatures that go upon the ground, the beauty of the world, the glory of the workman, the confluence of all honour which mortality can afford, the resemblance of the Saviour,
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Doth not the bloud of Abell cry for vengeance vnto the Lord? How doth God take the shedding of Vriah his bloud at Dauids hand? How doth he threaten a punishment,
Does not the blood of Abel cry for vengeance unto the Lord? How does God take the shedding of Uriah his blood At David hand? How does he threaten a punishment,
and that in bitter sort vnto the men of Babylon, for their murthering of many persons? The killing of a mā, the murthering of thy neighbor, is such a matter,
and that in bitter sort unto the men of Babylon, for their murdering of many Persons? The killing of a man, the murdering of thy neighbour, is such a matter,
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5 How doth he seeme to tender it, when he expressely commandeth the Israelies, to set battelmēts vpon the roofes of their houses (whereupon they vsed oftentimes to walke,
5 How does he seem to tender it, when he expressly commands the Israelites, to Set battelments upon the roofs of their houses (whereupon they used oftentimes to walk,
when he giueth charge else-where, that the beast which killeth any, should be stoned to death with stones? How doth he detest bloud-spilling in wilfull sort, when Christ giueth to the diuell, the title of a murtherer,
when he gives charge elsewhere, that the beast which kills any, should be stoned to death with stones? How does he detest blood-spilling in wilful sort, when christ gives to the Devil, the title of a murderer,
They know it to be naturall, to spare the life of a suppliant, to saue the life of a man. No custome against that ground: no prescription against that principle.
They know it to be natural, to spare the life of a suppliant, to save the life of a man. No custom against that ground: no prescription against that principle.
Be they the Carthaginians, who did vse to offer men in sacrifice to their Gods. Or be it the king of Moab, who being distressed in battell, did take his eldest son, who should haue raigned in his stead,
Be they the Carthaginians, who did use to offer men in sacrifice to their God's Or be it the King of Moab, who being distressed in battle, did take his eldest son, who should have reigned in his stead,
and made a burnt offering of him, vpon the top of the wal, before the face of the Israelites, by that meanes thinking to appease the wrath of his idols.
and made a burned offering of him, upon the top of the wall, before the face of the Israelites, by that means thinking to appease the wrath of his Idols.
if that be Dauids Psalme, were so besotted on their follies, and so doated on their idolatry, that they offered vp their sonnes and daughters vnto diuels.
if that be David Psalm, were so besotted on their follies, and so doted on their idolatry, that they offered up their Sons and daughters unto Devils.
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their parents, or the consecrators looking on, but not hearing the pitifull skreeches, and squealings of their children, by reason of the great noyse of tabrets,
their Parents, or the consecrators looking on, but not hearing the pitiful Screeches, and squealings of their children, by reason of the great noise of tabrets,
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Or be it Caligula that foule and foolish tyrant, who wished that all the people of Rome had but one necke, that whensoeuer it should stand with his good liking, he might cut it off at one blow.
Or be it Caligula that foul and foolish tyrant, who wished that all the people of Rome had but one neck, that whensoever it should stand with his good liking, he might Cut it off At one blow.
Good God, how far is sence, and all humanitie extinguished in men, when thou withdrawest thy grace? How doth beast-like rage preuaile? This maketh me to remember, the cruell and bloudie speech of her, who being resolued vpon that fearefull slaughter, which Fraunce saw and felt at Bartlemewtide, in the yeare seuentie and two, did vse to say of the Protestants,
Good God, how Far is sense, and all humanity extinguished in men, when thou withdrawest thy grace? How does beastlike rage prevail? This makes me to Remember, the cruel and bloody speech of her, who being resolved upon that fearful slaughter, which France saw and felt At Bartlemewtide, in the year seuentie and two, did use to say of the Protestants,
She had her will afterward, and now although she be in her graue, yet the obloquie and cōtumelious reproch of that action, remayneth for euer on her.
She had her will afterwards, and now although she be in her graven, yet the obloquy and contumelious reproach of that actium, remaineth for ever on her.
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8 Shall not those auncient Romanes, who appointed by speciall lawes, rewards of honour and glorie, to such as did rescue the liues, of any of their citizens, stand vp in the day of iudgement,
8 Shall not those ancient Romans, who appointed by special laws, rewards of honour and glory, to such as did rescue the lives, of any of their Citizens, stand up in the day of judgement,
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and condemne such bloudie Christians? Shall not these sily mariners here conuince them in that day, who wrought as many meanes to saue the life of one,
and condemn such bloody Christians? Shall not these sily Mariners Here convince them in that day, who wrought as many means to save the life of one,
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No priuiledge or dispensation from any Pope, no warrant from the Councell of Constance, that faith giuen or promise made to heretikes, may be broken at pleasure, can excuse that horrible act. All humanity hath disclaimed it: Diuinity doth condemne it.
No privilege or Dispensation from any Pope, no warrant from the Council of Constance, that faith given or promise made to Heretics, may be broken At pleasure, can excuse that horrible act. All humanity hath disclaimed it: Divinity does condemn it.
We giue the like sentence also, although somewhat in a milder sort, against the murthering hand of them, who for their rebaptizing were iustly called Anabaptists.
We give the like sentence also, although somewhat in a milder sort, against the murdering hand of them, who for their rebaptizing were justly called Anabaptists.
when some of them had three or foure, besides also their rebaptizing of such, as had receiued the Sacrament of Baptisme before, besides their plucking downe of magistrates,
when Some of them had three or foure, beside also their rebaptizing of such, as had received the Sacrament of Baptism before, beside their plucking down of Magistrates,
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At Sangallum a towne in Switzerland, one of this gentle crew, did cut off the head of his owne naturall brother, the father to them both standing by, and the mother looking on.
At Sangallum a town in Switzerland, one of this gentle crew, did Cut off the head of his own natural brother, the father to them both standing by, and the mother looking on.
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He imputed all that stirre to Sathan, and the immediate worke of the diuell. And as he was a man, euery way of most inuincible courage in Gods businesse,
He imputed all that stir to Sathan, and the immediate work of the Devil. And as he was a man, every Way of most invincible courage in God's business,
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so he feared not to say, that it was but a blockish spirit, a grosse diuell and a rude, who did broach such vntoward heresies, as the Anabaptistes held.
so he feared not to say, that it was but a blockish Spirit, a gross Devil and a rude, who did broach such untoward heresies, as the Anabaptists held.
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10 The condemning of such deedes, by the sentence of God and man, and the generall doctrine which hath bene taught, concerning sauing of life in all, by the example of these seamen, may be a good remembrance to Magistrates and Iudges, that they proceed to punishment of offenders,
10 The condemning of such Deeds, by the sentence of God and man, and the general Doctrine which hath be taught, Concerning Saving of life in all, by the Exampl of these seamen, may be a good remembrance to Magistrates and Judges, that they proceed to punishment of offenders,
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Volesus who vnder the Emperour Augustus, was one Proconsul of Asia, is recorded for a famous tyrant, in that when he had beheaded three hundred in one day, with a proud and lofty countenance he walked amongst the dead carcasses,
Volesus who under the Emperor Augustus, was one Proconsul of Asia, is recorded for a famous tyrant, in that when he had beheaded three hundred in one day, with a proud and lofty countenance he walked among the dead carcases,
when so rashly he gaue leaue to a garrison of his souldiers, to ouer-runne the City of Thessalonica, where old and young were slaine, to the number of seauen thousands;
when so rashly he gave leave to a garrison of his Soldiers, to overrun the city of Thessalonica, where old and young were slain, to the number of seauen thousands;
as Ambrose very plainly did tell him, when he stepped betweene the Emperour and the Church, being most vnwilling that he should come in that sacred place, till he had made some satisfaction:
as Ambrose very plainly did tell him, when he stepped between the Emperor and the Church, being most unwilling that he should come in that sacred place, till he had made Some satisfaction:
A Christian Prince should neuer haue spoken such a bloudy word, to giue so cruell and hard a sentence, against so many thousands of his owne subiects, as well innocent as nocent.
A Christian Prince should never have spoken such a bloody word, to give so cruel and hard a sentence, against so many thousands of his own Subjects, as well innocent as nocent.
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11 There should be a fellow-feeling, and sympathy in mens minds, a compassion in a ruler, wishing that there were no cause of punishment to be suffered.
11 There should be a fellow-feeling, and Sympathy in men's minds, a compassion in a ruler, wishing that there were no cause of punishment to be suffered.
For they are not behind their old maisters, in hypocriticall carying of things, as they do most liuely shew in their Degradations of heretikes, as they call them.
For they Are not behind their old masters, in hypocritical carrying of things, as they do most lively show in their Degradations of Heretics, as they call them.
For when the Ordinary or Deputy of the Bishop, doth take off such attire, as Priestes or Bishops or men of degree in schooles were clothed with, in their formality,
For when the Ordinary or Deputy of the Bishop, does take off such attire, as Priests or Bishops or men of degree in Schools were clothed with, in their formality,
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and committeth them to the secular power as they tearme it, they seeme to make an earnest request, that no violence may be offered to their bodies or liues,
and Committeth them to the secular power as they term it, they seem to make an earnest request, that no violence may be offered to their bodies or lives,
If I should adde any thing farther, by occasion of this desire to saue Ionahs life, it might be to warriours, who should not be preassing into the field for euery light cause.
If I should add any thing farther, by occasion of this desire to save Jonahs life, it might be to warriors, who should not be pressing into the field for every Light cause.
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Which conceipt, or the like as it should seeme, was in the mind of Constantine that blessed Emperour, who being enforced to fight against infidels, and idolaters, the enemies of his God,
Which conceit, or the like as it should seem, was in the mind of Constantine that blessed Emperor, who being Enforced to fight against Infidels, and Idolaters, the enemies of his God,
13 If the curse now light on any, it is on the murthering hand, which I would that they in our dayes, would remember out of warre, who either as wicked robbers destroy life for a pray,
13 If the curse now Light on any, it is on the murdering hand, which I would that they in our days, would Remember out of war, who either as wicked robbers destroy life for a prey,
or else as brauing minds (for so they esteeme themselues) do make no kind of conscience, to destroy the liues of others, vnder pretence of reuengement of indignities, & disgraces offered to them.
or Else as braving minds (for so they esteem themselves) do make no kind of conscience, to destroy the lives of Others, under pretence of revengement of indignities, & disgraces offered to them.
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and from the new Hierusalem, and wilt thou for shewing of thy manhood, thrust thy selfe into this hell? The reuenge which is taken, is more vpon thy soule,
and from the new Jerusalem, and wilt thou for showing of thy manhood, thrust thy self into this hell? The revenge which is taken, is more upon thy soul,
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and flesh and bloud should counterpoise his will against the Almighty. Therefore to teach obedience, and that nothing on earth, must be ballanced with his ordinance,
and Flesh and blood should counterpoise his will against the Almighty. Therefore to teach Obedience, and that nothing on earth, must be balanced with his Ordinance,
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This is it which if it were not restrained, would returne to couer the face of the earth, whose waues do roare lowder then all the Lions of the forrest, whose gulfes do sup vp some, whose sandes do sinke downe other, whose rockes haue splitted in peeces the hugest mightiest Carickes, that euer came on the water.
This is it which if it were not restrained, would return to cover the face of the earth, whose waves do roar Louder then all the Lions of the forest, whose gulfs do sup up Some, whose sands do sink down other, whose Rocks have split in Pieces the hugest Mightiest Carickes, that ever Come on the water.
which sometimes by inundation hath ouer-runne whole countreyes, as might be shewed at large. This is one of those two vnbridled elements, with whom there is no mercy:
which sometime by inundation hath overrun Whole countries, as might be showed At large. This is one of those two unbridled elements, with whom there is no mercy:
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If Pharao and all the horsemen which belong vnto him, although he be the great king of Egypt, come but into a corner of it (for so the red sea may well be named) they are licked vp,
If Pharaoh and all the horsemen which belong unto him, although he be the great King of Egypt, come but into a corner of it (for so the read sea may well be nam) they Are licked up,
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as Herodotus writeth of him, vnderstanding that the bridge which he had made ouer the Hellespont, was broken by the great violence of the waues and water, caused three hundred stripes to be giuen to the Ocean sea, in reuengement of the wrong done vnto him,
as Herodotus Writeth of him, understanding that the bridge which he had made over the Hellespont, was broken by the great violence of the waves and water, caused three hundred stripes to be given to the Ocean sea, in revengement of the wrong done unto him,
And he who could plague all Egypt, with flies and frogges and lice, the basest kinde of vermine, could easily giue ability, to the sea to drench on Ionas.
And he who could plague all Egypt, with flies and frogs and lice, the Basest kind of vermin, could Easily give ability, to the sea to drench on Ionas.
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and the more they do beate their braines, the farther they are still from it. Early rising, faring hard, much deuising and contriuing, counsell and helpe from others:
and the more they do beat their brains, the farther they Are still from it. Early rising, faring hard, much devising and contriving, counsel and help from Others:
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and an asse standeth by and croppeth it off. Their best meanes come to nothing: the good intent of their friends proueth, as if there were no such matter.
and an Ass Stands by and croppeth it off. Their best means come to nothing: the good intent of their Friends Proves, as if there were no such matter.
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yea although diligence be not wanting, see whether that some Ionas be not within thy house, some leud or vngodly man, some drunkard or some Atheist, that draweth a curse vpon thee.
yea although diligence be not wanting, see whither that Some Ionas be not within thy house, Some lewd or ungodly man, Some drunkard or Some Atheist, that draws a curse upon thee.
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But cast once this Ionas out, the Ionas of adultery, the Ionas of fornication, vpon whom beggery waiteth many a time, the sinne of a wanton mind, the fault of a railing tongue, against God and his Ministers, the sinne of an enuious eye, against those whom the Lord blesseth, the roo•e of cruell bitternesse in inuenting lies and slaunders.
But cast once this Ionas out, the Ionas of adultery, the Ionas of fornication, upon whom beggary waits many a time, the sin of a wanton mind, the fault of a railing tongue, against God and his Ministers, the sin of an envious eye, against those whom the Lord Blesses, the roo•e of cruel bitterness in inventing lies and slanders.
but because I haue still desired, to go forward without confusion, and if I be not deceiued, it is the distinctest teaching, to put euery thing in his proper place, giue me leaue to touch that here, which is not handled else-where,
but Because I have still desired, to go forward without confusion, and if I be not deceived, it is the distinctest teaching, to put every thing in his proper place, give me leave to touch that Here, which is not handled elsewhere,
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Moreouer what force affliction hath, to bring men vnto piety and deuotion, I declared in the fifth verse, where these mariners by the violence of the tempest, were vrged vnto their praiers.
Moreover what force affliction hath, to bring men unto piety and devotion, I declared in the fifth verse, where these Mariners by the violence of the tempest, were urged unto their Prayers.
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And againe, I shall haue reason to touch it farther, if God do send me ability to come to the second Chapter, where the Prophet lying in the belly of the whale, maketh his praier to the Lord.
And again, I shall have reason to touch it farther, if God do send me ability to come to the second Chapter, where the Prophet lying in the belly of the whale, makes his prayer to the Lord.
It is a great comfort to all men, that their liues are so farre within the Lords protection, that if any shall offer to take them away, God will require them of him.
It is a great Comfort to all men, that their lives Are so Far within the lords protection, that if any shall offer to take them away, God will require them of him.
All the righteous bloud which was shed vpon the earth, from the bloud of righteous Abel, to the bloud of Zacharias, the sonne of Barachias, who was slaine betweene the Temple and the Altar, shall come vpon the Iewes, who were killers of the Prophets.
All the righteous blood which was shed upon the earth, from the blood of righteous Abel, to the blood of Zacharias, the son of Barachiah, who was slain between the Temple and the Altar, shall come upon the Iewes, who were killers of the prophets.
The strangling of young infants, begotten by fornication in our Abbeyes and Nunries, which since that time their bones haue discouered, in more places then one, may be very well supposed, among many other sinnes, to haue ouerturned those great buildings.
The strangling of young Infants, begotten by fornication in our Abbeys and Nunneries, which since that time their bones have discovered, in more places then one, may be very well supposed, among many other Sins, to have overturned those great buildings.
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21 The descryings of this fault, which are both by fame, and by bookes remembred to vs, may be a good token, that in this behalfe vengeance doth not sleepe.
21 The descryings of this fault, which Are both by fame, and by books remembered to us, may be a good token, that in this behalf vengeance does not sleep.
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Which although it be not Scripture, yet that many times it falleth out, I feare not to beleeue, by reason of a good consent of nations, some later some more auncient, whom experience as it seemeth did teach that lesson.
Which although it be not Scripture, yet that many times it falls out, I Fear not to believe, by reason of a good consent of Nations, Some later Some more ancient, whom experience as it seems did teach that Lesson.
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When by the procurement of one Donaldus, king Duffus had bene slaine, the worker of the mischiefe, caused those who had done it, in no case to come in sight,
When by the procurement of one Donaldus, King Duffus had be slain, the worker of the mischief, caused those who had done it, in no case to come in sighed,
least the doers should be disclosed by the bloud of the corse. That is a testification also, that this is an ancient conceit among the Scottish people.
lest the doers should be disclosed by the blood of the corpse. That is a testification also, that this is an ancient conceit among the Scottish people.
But afterward, the guilt of that sinne sticking fast in his conscience, he grew to an imagination, that the head of a certaine fish that was set vpon his table, was the head of Symmachus, which gaped & yawned vpon him.
But afterwards, the guilt of that sin sticking fast in his conscience, he grew to an imagination, that the head of a certain Fish that was Set upon his table, was the head of Symmachus, which gaped & yawned upon him.
as Euagrius in the fifth of his Ecclesiasticall storie, doth tell of one Addaeus, which in his time was reputed one of the speciall friends of the Emperour Iustinian.
as Eugrius in the fifth of his Ecclesiastical story, does tell of one Addaeus, which in his time was reputed one of the special Friends of the Emperor Iustinian.
Althogh there were a kind of commandement from God, that it should be done (for they had signes to that purpose) yet they doubt at it, & grieue to do it.
Although there were a kind of Commandment from God, that it should be done (for they had Signs to that purpose) yet they doubt At it, & grieve to do it.
Such are they, who being vrged by nothing, but the concupiscence of their own affections, will do things most vngodly. Steale to maintaine their brauerie:
Such Are they, who being urged by nothing, but the concupiscence of their own affections, will do things most ungodly. Steal to maintain their bravery:
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This is a small necessity, my idlenesse or my wantonnesse, my engrocing of filthie gaine, to make me do that, which mine owne hart knoweth, that Gods booke daily forbiddeth to me.
This is a small necessity, my idleness or my wantonness, my engrocing of filthy gain, to make me do that, which mine own heart Knoweth, that God's book daily forbiddeth to me.
Although they were deepely persuaded, that it was the Lords determinatiō ▪ yet what doubting is in these seamen, to do a thing vnlawfull? for so it is in it self,
Although they were deeply persuaded, that it was the lords determination ▪ yet what doubting is in these seamen, to do a thing unlawful? for so it is in it self,
This is a sound direction, for man to submit his will, to the will of his maker, that as we are taught to pray, O Lord thy vvill be done, so we yeeld vnto it in mildnesse.
This is a found direction, for man to submit his will, to the will of his maker, that as we Are taught to pray, Oh Lord thy will be done, so we yield unto it in mildness.
but that euermore we may learne, to submit our selues to his pleasure, that walking here as deare children, we may be brought along to the inheritance of his glorie.
but that evermore we may Learn, to submit our selves to his pleasure, that walking Here as deer children, we may be brought along to the inheritance of his glory.
The chiefe poynts. 2. Reuerence to the Prophet euen in his death. 4. Such reuerēce is not borne to our Preachers. 8. Gods creatures are all at his becke. 9. The magistrate punishing sinne turneth away Gods plagues. 10. Christs death appeaseth the Fathers wrath. 11. Cōfort to vs by Christs death 13. The punishment of others should make vs tremble 16. The vowes of seamen. 17. The temporary faith of the mariners. 19. Hypocrites can make shew of religion. 20. We must perseuere in good things. Ionah. 1.15.16.
The chief points. 2. reverence to the Prophet even in his death. 4. Such Reverence is not born to our Preachers. 8. God's creatures Are all At his beck. 9. The magistrate punishing sin turns away God's plagues. 10. Christ death appeaseth the Father's wrath. 11. Comfort to us by Christ death 13. The punishment of Others should make us tremble 16. The vows of seamen. 17. The temporary faith of the Mariners. 19. Hypocrites can make show of Religion. 20. We must persevere in good things. Jonah. 1.15.16.
Their humanity must yeeld to the purpose of the Deity, their good nature to necessitie, Eleazar an old Iewe, who liued about the time of our Sauiour Christ, doth say that these mariners, to shew their aduisednesse in proceeding to his death,
Their humanity must yield to the purpose of the Deity, their good nature to necessity, Eleazar an old Iewe, who lived about the time of our Saviour christ, does say that these Mariners, to show their advisedness in proceeding to his death,
Besides all that which is gone before, the first words of my text including the manner of their deed, will make that plaine vnto vs. They tooke vp Ionas.
Beside all that which is gone before, the First words of my text including the manner of their deed, will make that plain unto us They took up Ionas.
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2 It is Hieromes obseruation in his Commentary on this text, that they did take vp Ionas, not hastily did snatch him, not rudely fal vpon him, not offer outrage violētly vnto him,
2 It is Jerome's observation in his Commentary on this text, that they did take up Ionas, not hastily did snatch him, not rudely fall upon him, not offer outrage violently unto him,
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but they lifted him vp with honor, which the word Nasa will well beare, being both to lift and to honour. They lifted him with an honor, they vsed reuerence to his person in the midst of that extremity, which was to befall him.
but they lifted him up with honour, which the word Nasa will well bear, being both to lift and to honour. They lifted him with an honour, they used Reverence to his person in the midst of that extremity, which was to befall him.
Such was the strong impression of his calling in their minds, as if they had read that verse of the Psalmist, Touch not mine annointed, and do my Prophets no harme.
Such was the strong impression of his calling in their minds, as if they had read that verse of the Psalmist, Touch not mine anointed, and do my prophets no harm.
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Balaam had but a name to belong to the Lord, and how honorable an Embassage did king Balac send vnto him? Our mariners in this lesson are not at all to seeke.
balaam had but a name to belong to the Lord, and how honourable an Embassy did King Balaam send unto him? Our Mariners in this Lesson Are not At all to seek.
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3 Caligula that infamous Emperour of Rome, as Philo Iudaeus writeth of him, had a nephew of Tiberius his prodecessour, appointed by the same Tiberius, to raigne ioyntly with him.
3 Caligula that infamous Emperor of Room, as Philo Iudaeus Writeth of him, had a nephew of Tiberius his prodecessour, appointed by the same Tiberius, to Reign jointly with him.
Although there were diuerse Nobles, and great Captaines, which stood by and looked on, yet they might not helpe to rid the poore creature out of his paine,
Although there were diverse Nobles, and great Captains, which stood by and looked on, yet they might not help to rid the poor creature out of his pain,
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4 They had euermore an opinion, that the persons of such men, were acceptable to God, that they were such as were singled out, from the common condition of other:
4 They had evermore an opinion, that the Persons of such men, were acceptable to God, that they were such as were singled out, from the Common condition of other:
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that they were richly adorned with good gifts frō aboue, & those to whom the supreme power was accustomed to impart his will, by inspiration or secret reuelation.
that they were richly adorned with good Gifts from above, & those to whom the supreme power was accustomed to impart his will, by inspiration or secret Revelation.
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Then in tumults and seditions, although otherwise tempestuous furie did rage, yet the lewdest sort of tumultuous people did hold their hands from these,
Then in tumults and seditions, although otherwise tempestuous fury did rage, yet the lewdest sort of tumultuous people did hold their hands from these,
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as may be shewed in Antiquitie, no lesse quaking to touch them, then did Iether the sonne of Gedeon, in the eight of the booke of Iudges, to slay Zeba and Zalmana, a boy two mightie warriours.
as may be showed in Antiquity, no less quaking to touch them, then did Jether the son of Gideon, in the eight of the book of Judges, to slay Zeba and Zalmana, a boy two mighty warriors.
Of this our Ionas had good experience euen to the full, who did find that speciall fauour, among men inhumane and barbarous in comparison, that although the sea did descry him,
Of this our Ionas had good experience even to the full, who did find that special favour, among men inhumane and barbarous in comparison, that although the sea did descry him,
5 When I looke into the world, and this age wherein wee liue, and compare with these heathen men, the vsage of our Christians, toward those who in their places, do beare the 〈 ◊ 〉 of Ionas,
5 When I look into the world, and this age wherein we live, and compare with these heathen men, the usage of our Christians, towards those who in their places, do bear the 〈 ◊ 〉 of Ionas,
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who studie to frame themselues to the rule of the Apostle, to shew themselues examples of patience, of long suffering, of mildnesse, of sound doctrine, of industrie in Gods businesse are vilefied and conteinned, are sl••ndered and reproched ▪ being made as the filth of the world, the of scouring of all things.
who study to frame themselves to the Rule of the Apostle, to show themselves Examples of patience, of long suffering, of mildness, of found Doctrine, of industry in God's business Are vilefied and conteinned, Are sl••ndered and reproached ▪ being made as the filth of the world, the of scouring of all things.
the manifold cauillations, and false exceptions taken to that which they teach, yea sometimes reports most constantly auouched, of this or that point of doctrine deliuered openly, which is both absurd and monstrous.
the manifold cavillations, and false exceptions taken to that which they teach, yea sometime reports most constantly avouched, of this or that point of Doctrine Delivered openly, which is both absurd and monstrous.
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and of dutifull regard to those who should not be wilfully grieued, but esteemed as such who waite for mens soules, and must giue an account, which they would be glad to do with ioy.
and of dutiful regard to those who should not be wilfully grieved, but esteemed as such who wait for men's Souls, and must give an account, which they would be glad to do with joy.
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that whereas Ethnicke people, yea and our forefathers too in the dayes of superstition, did thinke that they could neuer be too prodigall, in heaping much of their substance, on those who were no better then blind guides,
that whereas Ethnic people, yea and our Forefathers too in the days of Superstition, did think that they could never be too prodigal, in heaping much of their substance, on those who were no better then blind guides,
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now cleane contrarie he is held the most wise and prudent man, who either by cunning deuise, can steale something secretly from the portion of the Leuite,
now clean contrary he is held the most wise and prudent man, who either by cunning devise, can steal something secretly from the portion of the Levite,
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6 And if the iniuried person taking knowledge of the wrong, which is smartingly done vnto him, seeme but to thinke how he may procure due satisfaction,
6 And if the injuried person taking knowledge of the wrong, which is smartingly done unto him, seem but to think how he may procure due satisfaction,
Now see whether this be the regardfull cariage, which should for his maisters sake be borne to him, who standeth betweene God and the people, whose handes do reach foorth that sacrament, which is the representation, not only of the Communion of the Saints each with other,
Now see whither this be the regardful carriage, which should for his masters sake be born to him, who Stands between God and the people, whose hands do reach forth that sacrament, which is the representation, not only of the Communion of the Saints each with other,
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When Saint Cyprian once was enformed, that a Deacon had giuen ill and railing speeches, against Rogatianus who was of eminent place in the Church, his spirite could not endure it,
When Saint Cyprian once was informed, that a Deacon had given ill and railing Speeches, against Rogatianus who was of eminent place in the Church, his Spirit could not endure it,
And yet this man was by vocation a kind of spirituall person, who therefore had some more prerogatiue then a common body, to rebuke sharply if he saw any thing amisse.
And yet this man was by vocation a kind of spiritual person, who Therefore had Some more prerogative then a Common body, to rebuke sharply if he saw any thing amiss.
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Thou art angry with that man who laboureth to turne away the wrath of God from thee, he speaketh of the Minister, thou threatnest him who desireth the mercie of God vpon thee:
Thou art angry with that man who Laboureth to turn away the wrath of God from thee, he speaks of the Minister, thou threatnest him who Desires the mercy of God upon thee:
That which roared so before, & was so disquieted with winds, which wrought and was so troublous, which so becalmed them with a storm, that forward they might not get,
That which roared so before, & was so disquieted with winds, which wrought and was so troublous, which so becalmed them with a storm, that forward they might not get,
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If he commaund the world to be drowned with water, the Ocean shall breake foorth, the fresh springs shall gush out, the very floud-gates of heauen, shall be opened with a word, and so all the earth shall perish.
If he command the world to be drowned with water, the Ocean shall break forth, the fresh springs shall gush out, the very floodgates of heaven, shall be opened with a word, and so all the earth shall perish.
This is a great comfort to the faithfull, that they serue such a maister, who so commaundeth all the frame of heauenly and earthly bodies, that he turneth them and windeth them,
This is a great Comfort to the faithful, that they serve such a master, who so commandeth all the frame of heavenly and earthly bodies, that he turns them and windeth them,
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If the vserie of the citie, the oppression of the Landlord, the symonie of the Cleargie, the extortion of the Patrone, the idlenesse in the Minister, the want of loue in the Communaltie,
If the Usury of the City, the oppression of the Landlord, the simony of the Clergy, the extortion of the Patron, the idleness in the Minister, the want of love in the Commonalty,
10 But here in the ceassing of the tempest, by the drowning of the Prophet, we are notably put in mind of him, of whome our Ionas is a figure in this case.
10 But Here in the ceasing of the tempest, by the drowning of the Prophet, we Are notably put in mind of him, of whom our Ionas is a figure in this case.
It hath bene mentioned before, out of the twelfth of Mathew, that his lying in the whales belly, was a signe of the death of Christ, by the witnesse of Christ himselfe;
It hath be mentioned before, out of the twelfth of Matthew, that his lying in the Whale's belly, was a Signen of the death of christ, by the witness of christ himself;
In this state of extremitie, God pitieth forlorne man, and sendeth a better ghest then Ionas was, among those who are passengers thorough this vale of miserie.
In this state of extremity, God Pitieth forlorn man, and sends a better guessed then Ionas was, among those who Are passengers through this vale of misery.
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And although this ghest was clothed with humanity, like an ordinarie passenger, yet in this he differed from Ionas, that our Prophet alone had sinned,
And although this guessed was clothed with humanity, like an ordinary Passenger, yet in this he differed from Ionas, that our Prophet alone had sinned,
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For the vnrighteous sinneth, and the righteous man is punished: the guiltie man did offend, and the innocent one is beaten, the vngodly had transgressed, and the godly was condemned:
For the unrighteous Sinneth, and the righteous man is punished: the guilty man did offend, and the innocent one is beaten, the ungodly had transgressed, and the godly was condemned:
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for his death was our life, his wounding was our life, his bleeding was our life, his burying was our life, his rising againe our life, as Saint Ambrose truely noteth.
for his death was our life, his wounding was our life, his bleeding was our life, his burying was our life, his rising again our life, as Saint Ambrose truly notes.
And so hauing Satan maistered, and hell gates shut against him, he dareth to present himselfe before the throne of grace, with chearefulnesse and boldnesse, in the confidence of his passion, who hath entred into the heauen,
And so having Satan mastered, and hell gates shut against him, he dareth to present himself before the throne of grace, with cheerfulness and boldness, in the confidence of his passion, who hath entered into the heaven,
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And now let vs see what effects all this wrought in the beholders. Then the men feared the Lord exceedingly, &c. 13 No maruell if this miracle did make them quake:
And now let us see what effects all this wrought in the beholders. Then the men feared the Lord exceedingly, etc. 13 No marvel if this miracle did make them quake:
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for what flesh can choose but tremble, to see and feele his hand, who shaketh the mightie ceders? It is written of the Israelites, that when they saw Gods power, which he shewed in drowning the Egyptians, and their king Pharao, in the midst of the sea, they began to feare the Lord, & beleeue his seruant Moses.
for what Flesh can choose but tremble, to see and feel his hand, who shakes the mighty ceders? It is written of the Israelites, that when they saw God's power, which he showed in drowning the egyptians, and their King Pharaoh, in the midst of the sea, they began to Fear the Lord, & believe his servant Moses.
They saw that God could serue them, as he had serued their pursuers, that all power is his owne, that vengeance and protection, are in euery place at his pleasure.
They saw that God could serve them, as he had served their pursuers, that all power is his own, that vengeance and protection, Are in every place At his pleasure.
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How must their heart needes quake? how must their conscience tremble, to think on their own transgressions? their commissions and omissions, the number whereof was great, the hugenesse whereof was horrible? If it were thus with the greene wood,
How must their heart needs quake? how must their conscience tremble, to think on their own transgressions? their commissions and omissions, the number whereof was great, the hugeness whereof was horrible? If it were thus with the green wood,
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how should a Gentile escape? If a Prophet were so punished, how should such a profane man as all they were, beare that burthen? Signes and wonders and straunge punishments, are of force and power, to make men looke backward into their own soules,
how should a Gentile escape? If a Prophet were so punished, how should such a profane man as all they were, bear that burden? Signs and wonders and strange punishments, Are of force and power, to make men look backward into their own Souls,
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cities more then one, for their lusts sake, consumed with fire and brimstone from heauen: the Israelites stung with serpents, for their murmuring in the wildernesse.
cities more then one, for their Lustiest sake, consumed with fire and brimstone from heaven: the Israelites stung with Serpents, for their murmuring in the Wilderness.
but do we learne thereby to feare the Lord exceedingly? do we apply this plaister, by remembrance of our owne waies, that in such or such a deede, I and I haue sinned more then these;
but do we Learn thereby to Fear the Lord exceedingly? do we apply this plaster, by remembrance of our own ways, that in such or such a deed, I and I have sinned more then these;
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I transgressed in wilfulnesse, with such a prouocation, and with such a one in infirmitie. I were best to withdrawe my foote, from doubling of such leud crimes.
I transgressed in wilfulness, with such a provocation, and with such a one in infirmity. I were best to withdraw my foot, from doubling of such lewd crimes.
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Doth the wanton leaue his wantonnesse, and the adulterer hate his lust? Doth the swearer of our age, remember that his blasphemies are written vp in a booke,
Does the wanton leave his wantonness, and the adulterer hate his lust? Does the swearer of our age, Remember that his Blasphemies Are written up in a book,
Where is our feare of the Lord? our reuerence to his sanctitie? our submission to his maiestie? Yet well fare these silly mariners: one example could worke with them, to mooue them exceedingly for the time,
Where is our Fear of the Lord? our Reverence to his sanctity? our submission to his majesty? Yet well fare these silly Mariners: one Exampl could work with them, to move them exceedingly for the time,
16 In opening of which words, and by a consequent of this whole verse, I must professe vnto you, that here I find among the interpreters, more difference in opinions,
16 In opening of which words, and by a consequent of this Whole verse, I must profess unto you, that Here I find among the Interpreters, more difference in opinions,
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& as men throughly mortified, they refused to do nothing, which was any way religious. They either fell to their praiers, which is a spirituall sacrifice, or offered something else,
& as men thoroughly mortified, they refused to do nothing, which was any Way religious. They either fell to their Prayers, which is a spiritual sacrifice, or offered something Else,
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But it is a case without controuersie, that they made vowes to the Lord. A thing common among mariners, and passengers at the sea, when they feare any shipwracke.
But it is a case without controversy, that they made vows to the Lord. A thing Common among Mariners, and passengers At the sea, when they Fear any shipwreck.
But he that will see more of this, let him reade Erasmus his Dialogue, which he calleth by the title of Naufragium. What the Scripture thinketh of vowes,
But he that will see more of this, let him read Erasmus his Dialogue, which he calls by the title of shipwreck. What the Scripture Thinketh of vows,
A third sort are of opinion, that their repentance was onely temporary, like the seed which is mentioned in the parable of Christ, to be sowen on the stony ground, which tooke roote for a little time, and afterward did wither away.
A third sort Are of opinion, that their Repentance was only temporary, like the seed which is mentioned in the parable of christ, to be sown on the stony ground, which took root for a little time, and afterwards did wither away.
Neither is this opinion crossed by that, where it is said that they feared Iehouah, for the reprobates do quake at the true God, with a kind of seruility,
Neither is this opinion crossed by that, where it is said that they feared Jehovah, for the Reprobates do quake At the true God, with a kind of servility,
This was an insufficient comprehension of the Lord, without sound application in particular, by a true faith, which teacheth, that God alone is to be adored by his creatures,
This was an insufficient comprehension of the Lord, without found application in particular, by a true faith, which Teaches, that God alone is to be adored by his creatures,
First that hypocrites and dissemblers (besides their internall motions, which they haue oft times to goodnesse) in outward and externall points of religion, can go as farre as the faithfull,
First that Hypocrites and dissemblers (beside their internal motions, which they have oft times to Goodness) in outward and external points of Religion, can go as Far as the faithful,
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Sathan transformeth himselfe into an Angell of light. Wolues come forth in sheepes clothing: There be that cry Lord, Lord, and yet Christ doth not know them.
Sathan Transformeth himself into an Angel of Light. Wolves come forth in Sheep clothing: There be that cry Lord, Lord, and yet christ does not know them.
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Where an irreligious life is lead, and grosse sinnes are committed, it is an euident proofe, that the true feare of God, is not yet resident in that person.
Where an irreligious life is led, and gross Sins Are committed, it is an evident proof, that the true Fear of God, is not yet resident in that person.
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and sacrifice and vowe, and do all that we can deuise, and straight way prooue like a feuer, haue a cold bowte for a heate and so fall away from grace,
and sacrifice and Voelli, and do all that we can devise, and straight Way prove like a fever, have a cold bowte for a heat and so fallen away from grace,
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that drinking with the serpent, we resume againe our poyson of malice and peruersenesse. When we are in the Church, we intend to leaue our bribe-taking:
that drinking with the serpent, we resume again our poison of malice and perverseness. When we Are in the Church, we intend to leave our bribetaking:
In the fields we can protest, against our owne oppression, our slandering and reuiling, but when we come home, we yeeld our selues vnto the tempting Angell.
In the fields we can protest, against our own oppression, our slandering and reviling, but when we come home, we yield our selves unto the tempting Angel.
and feare the Lord exceedingly, and yet not be the better for it. Sincerity and simplicity, and perseuerance and performance, beseeme the child of God.
and Fear the Lord exceedingly, and yet not be the better for it. Sincerity and simplicity, and perseverance and performance, beseem the child of God.
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Lord enrich vs so with thy spirit, that as we haue begun, so we may end in thee, that thy true feare still possessing vs, we may be brought to thy kingdome, there to raigne by the merite of thy Sonne, to whom with thee and thy Spirite be laud and praise for euer.
Lord enrich us so with thy Spirit, that as we have begun, so we may end in thee, that thy true Fear still possessing us, we may be brought to thy Kingdom, there to Reign by the merit of thy Son, to whom with thee and thy Spirit be laud and praise for ever.
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The chiefe poynts. 1. All creatures are at Gods becke: 3. either to punish the wicked, 4. or to preserue the good. 6. Of the greatnesse of fishes. 8. That Ionas might liue in the belly of the whale. 12. How the three dayes and three nights are to be taken in the lying of Christ in the graue. 13. Christ rose againe. 14. And so shall all other men. 16. Some deny the Resurrection. 17. Reasons and examples proouing it. 21. That we should prepare our selues against the time of Resurrection. Ionah. 1.17.
The chief points. 1. All creatures Are At God's beck: 3. either to Punish the wicked, 4. or to preserve the good. 6. Of the greatness of Fish. 8. That Ionas might live in the belly of the whale. 12. How the three days and three nights Are to be taken in the lying of christ in the graven. 13. christ rose again. 14. And so shall all other men. 16. some deny the Resurrection. 17. Reasons and Examples proving it. 21. That we should prepare our selves against the time of Resurrection. Jonah. 1.17.
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which must intend, that at the same instant of time, a creature of purpose should be made, to swallow him and deuoure him. There needed no such matter:
which must intend, that At the same instant of time, a creature of purpose should be made, to swallow him and devour him. There needed no such matter:
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Much rather the power of the Creator is here to be noted, whose authority ouer his creatures is such and so absolute, that in a moment of time he hath them very readily attending, wheresoeuer he pleaseth.
Much rather the power of the Creator is Here to be noted, whose Authority over his creatures is such and so absolute, that in a moment of time he hath them very readily attending, wheresoever he Pleases.
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3 Ammianus Marcellinus reporteth, that in Mesopotamia among the reedes and bushes growing neare to the riuer Euphrates, are euermore great store of Lions, which vse to remaine there, being much delighted with the great calmenes•e and pleasure of that climate.
3 Ammianus Marcellinus Reporteth, that in Mesopotamia among the redes and Bushes growing near to the river Euphrates, Are evermore great store of Lions, which use to remain there, being much delighted with the great calmenes•e and pleasure of that climate.
but indeede they claw out their owne eyes, so that many of them by this meanes growing blind, do drowne themselues in the great riuers, or otherwise become lesse terrible.
but indeed they claw out their own eyes, so that many of them by this means growing blind, do drown themselves in the great Rivers, or otherwise become less terrible.
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But how doth the graund ruler of the heauen trample vpon him, and make him cry peccaui, with the basest of those bodies which mankind euer seeth? The hand of his seruant Aaron was but stretched out on the waters,
But how does the grand ruler of the heaven trample upon him, and make him cry peccaui, with the Basest of those bodies which mankind ever sees? The hand of his servant Aaron was but stretched out on the waters,
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The other, that proud Herod who vpon a glosing flattering speech of the people, assumed to himselfe that glory, which of right appertained to his maker, was stricken with Gods Angell,
The other, that proud Herod who upon a glossing flattering speech of the people, assumed to himself that glory, which of right appertained to his maker, was stricken with God's Angel,
4 And is he strong to hurt, and is he not so to helpe? To defend and to offend, are they not alike vnto him? protection and correction? His sweete mercy triumpheth ouer his bitter iustice:
4 And is he strong to hurt, and is he not so to help? To defend and to offend, Are they not alike unto him? protection and correction? His sweet mercy Triumpheth over his bitter Justice:
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How fitly vnto my purpose, was the daughter of king Pharao brought forth, and put in mind to pity poore drowning Moses? How was the iaw-bone of the asse made ready, to be as a sword for Samson, wherewith he slue so many Philistines? and how was one of the teeth thereof prepared, to yeeld him drinke when he fainted? So admirable is the Lord, in the assistance of his Saints, that one thing or another, shall be borne to do them good in their bitter extremitie,
How fitly unto my purpose, was the daughter of King Pharaoh brought forth, and put in mind to pity poor drowning Moses? How was the jawbone of the Ass made ready, to be as a sword for samson, wherewith he slew so many philistines? and how was one of the teeth thereof prepared, to yield him drink when he fainted? So admirable is the Lord, in the assistance of his Saints, that one thing or Another, shall be born to do them good in their bitter extremity,
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There be few, which haue liued many yeares, and in Christian meditation contemplated in themselues on the kindnesse of their God, who know not this ouer and ouer.
There be few, which have lived many Years, and in Christian meditation contemplated in themselves on the kindness of their God, who know not this over and over.
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And therefore it may well be likened to that herbe Sardonia in Sardinia, of the which Solinus writeth, that it maketh the eaters thereof, to looke as if they laughed,
And Therefore it may well be likened to that herb Sardonia in Sardinia, of the which Solinus Writeth, that it makes the eaters thereof, to look as if they laughed,
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Our Sauiour Christ doth briefly touch this storie, and there the Euangelist in the Greeke, doth vse the word Ketos, which although sometimes (like to the Latine Cete ) it be applied to diuerse sorts of great fishes,
Our Saviour christ does briefly touch this story, and there the Evangelist in the Greek, does use the word Ketos, which although sometime (like to the Latin Cete) it be applied to diverse sorts of great Fish,
A fish which in diuerse seas, is of seuerall shapes and fashions, as in the Indian Oceane, in the red sea neare Arabia, in the Northren waters toward Island, and in our English Oceane:
A Fish which in diverse Seas, is of several shapes and fashions, as in the Indian Ocean, in the read sea near Arabia, in the Northern waters towards Island, and in our English Ocean:
and a verity so confirmed, so consented vpon by all, who haue read the writers either olde or new vpon that argument, that he were a man much absurde, who would make question of it.
and a verity so confirmed, so consented upon by all, who have read the writers either old or new upon that argument, that he were a man much absurd, who would make question of it.
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And thereof particularly Olaus Magnus doth assigne these reasons, the abundance of the moysture which is fit to dilate and increase any liuing creature, and the very great depth, vvhere is both store of foode,
And thereof particularly Olaus Magnus does assign these Reasons, the abundance of the moisture which is fit to dilate and increase any living creature, and the very great depth, where is both store of food,
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as appeareth in that excellent worke of Gesner De Aquatilibus (for those two are oft ioyned together) reporteth of a little small fish (in comparison of a whale) which he calleth by the name of Lamia, that in the Mediterrane sea, some of those haue oftentimes bene found, hauing a whole man swallowed into each of their bellies.
as appears in that excellent work of Gesner De Aquatilibus (for those two Are oft joined together) Reporteth of a little small Fish (in comparison of a whale) which he calls by the name of Lamia, that in the Mediterrane sea, Some of those have oftentimes be found, having a Whole man swallowed into each of their bellies.
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Yea he telleth that neare vnto Marseilles, an auncient city o• Fraunce, there haue bene found of them, which haue had within them virum loricatum, a man in some kind of armour.
Yea he Telleth that near unto Marseilles, an ancient City o• France, there have be found of them, which have had within them virum loricatum, a man in Some kind of armour.
7 But for the whale it selfe, if any list to reade of the bignesse of it, and should esteeme that too much, Pliny speaketh positiuely, that in the Indian seas there are some of two hundred cubites in length:
7 But for the whale it self, if any list to read of the bigness of it, and should esteem that too much, pliny speaks positively, that in the Indian Seas there Are Some of two hundred cubits in length:
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and the same Pliny out of the bookes of Iuba, that in the seas neare Arabia, haue bene seene some of foure hundred cubites (for so much is sixe hundred feete) which also Munster deliuereth to vs, in the fifth of his Cosmography;
and the same pliny out of the books of Iuba, that in the Seas near Arabia, have be seen Some of foure hundred cubits (for so much is sixe hundred feet) which also Munster Delivereth to us, in the fifth of his Cosmography;
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and that is, that in the dayes of Augustus sometimes Emperour of Rome, a whale leaped to the land, out of the Germane Ocean, full twenty foote in breadth, and threescore foote in length.
and that is, that in the days of Augustus sometime Emperor of Room, a whale leapt to the land, out of the Germane Ocean, full twenty foot in breadth, and threescore foot in length.
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and is auouched there as most true, that in the yeare of our Lord 1532, in the Northren coastes of our owne land, not farre from Tinmouth hauen, was a mighty whale cast on land, who was ninety foote in length, which ariseth to thirty English yeards.
and is avouched there as most true, that in the year of our Lord 1532, in the Northern coasts of our own land, not Far from Tinmouth Haven, was a mighty whale cast on land, who was ninety foot in length, which arises to thirty English yards.
The very breadth of his mouth, was sixe yeards and a halfe, and the belly so vaste in compasse, that one standing on the fish, of purpose to cut a ribbe off from him,
The very breadth of his Mouth, was sixe yards and a half, and the belly so vast in compass, that one standing on the Fish, of purpose to Cut a rib off from him,
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If any should be desirous, to heare or see more concerning this matter, let him reade in Iob, Gods owne testimony of Leuiathan, which intendeth the great whale.
If any should be desirous, to hear or see more Concerning this matter, let him read in Job, God's own testimony of Leviathan, which intends the great whale.
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Yet he sayth, that they would haue beleeued this, which they iudge so straunge in our Prophet Ionas, if it had bene reported by their owne fond Apuleius,
Yet he say, that they would have believed this, which they judge so strange in our Prophet Ionas, if it had be reported by their own found Apuleius,
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Why should they, who do beleeue other miracles of Gods booke, make scruple of this matter? It is not so that one part of the Scripture is true, and another otherwise;
Why should they, who do believe other Miracles of God's book, make scruple of this matter? It is not so that one part of the Scripture is true, and Another otherwise;
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In like sort Christ Iesus being dead for so long time, as Ionas lay in this fish, did come aliue from his sepulcher, which miracle sayth Saint Austen, vve should not beleeue, if the faith of the Christians, did feare the scornes and taunts of the Paganes.
In like sort christ Iesus being dead for so long time, as Ionas lay in this Fish, did come alive from his sepulcher, which miracle say Saint Austen, we should not believe, if the faith of the Christians, did Fear the scorns and taunts of the Pagans.
or of that scorning Porphiry, or of that derider Lucian, or of Iulian the Apostata, do insult ouer this position, of the omnipotency of God, with impiety more then monstrous.
or of that scorning Porphyry, or of that derider Lucian, or of Iulian the Apostata, do insult over this position, of the omnipotency of God, with impiety more then monstrous.
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This may liuely be notified, by that one of their Axiomes, which I once did find written, in the beginning of a new Testament, Ratio suadet, fides fallit: Credere quàm fidere prudens mallet.
This may lively be notified, by that one of their Axioms, which I once did find written, in the beginning of a new Testament, Ratio Suadet, fides Falls: Believe quàm fidere Prudens mallet.
And who is he that by these shall be euer able to iustifie, first that a fish could liue for three dayes and three nights, with such a one in his bellye, with his clothes and apparell on (for that must be imagined) and this fish should neither be choaked with his cariage,
And who is he that by these shall be ever able to justify, First that a Fish could live for three days and three nights, with such a one in his belly, with his clothes and apparel on (for that must be imagined) and this Fish should neither be choked with his carriage,
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He sheweth this very plainly, when he will haue a virgin to become a mother, a sonne without mans seede, mortall and yet immortall, a creator and yet a creature, most infinite and yet finite, euer liuing and yet once dying.
He shows this very plainly, when he will have a Virgae to become a mother, a son without men seed, Mortal and yet immortal, a creator and yet a creature, most infinite and yet finite, ever living and yet once dying.
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because dayly we may do it, but to see a new starre appearing, as not long since there was one in the signe Cassiopaea, is a matter to mooue amazednesse:
Because daily we may do it, but to see a new star appearing, as not long since there was one in the Signen Cassiopaea, is a matter to move amazedness:
But vvhen any thing is chaunged from ordinary, then euery mans eyes be on heauen. The Sunne hath not any to looke at him, vnlesse he be in the Eclipse.
But when any thing is changed from ordinary, then every men eyes be on heaven. The Sun hath not any to look At him, unless he be in the Eclipse.
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how his mother should euer be able to beare him in her wombe, for ten whole monethes together, whom no Citie could beare, that is, endure but ten whole dayes together:
how his mother should ever be able to bear him in her womb, for ten Whole months together, whom no city could bear, that is, endure but ten Whole days together:
Nay hauing before protested, that Gods knowledge was too wonderfull, and excellent for him, and that he could not attaine vnto it, he exemplifieth that skill of the Lord, in the curious frame of himselfe in his mothers wombe.
Nay having before protested, that God's knowledge was too wonderful, and excellent for him, and that he could not attain unto it, he exemplifieth that skill of the Lord, in the curious frame of himself in his mother's womb.
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Since then we haue the warrant of this writer, let vs rest our selues on this, that our Prophet was three daies and three nights aliue, shut vp in a fishes belly.
Since then we have the warrant of this writer, let us rest our selves on this, that our Prophet was three days and three nights alive, shut up in a Fish belly.
and being appointed for that cause, (as Gods owne Son doth witnesse) doth mooue me to suppose, that those daies & nights, wherein our Prophet was shut vp in the whale, were not entirely completed thrise foure and twentie houres.
and being appointed for that cause, (as God's own Son does witness) does move me to suppose, that those days & nights, wherein our Prophet was shut up in the whale, were not entirely completed thrice foure and twentie hours.
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and because the light and the darknesse, for foure and twentie houres, make but one naturall day, part of the day shall enclose the night which was gone before,
and Because the Light and the darkness, for foure and twentie hours, make but one natural day, part of the day shall enclose the night which was gone before,
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but their day artificiall, was commonly reputed to beginne at sixe of the clocke in the morning, especially about the time of the Aequinoctium, when it is apparant that our Sauiour did suffer.
but their day artificial, was commonly reputed to begin At sixe of the clock in the morning, especially about the time of the Aequinoctium, when it is apparent that our Saviour did suffer.
That little time before euening, is by the figure Synecdoche, (which taketh a part for the whole) reputed for a whole day and a night, that is, the day and night before going.
That little time before evening, is by the figure Synecdoche, (which Takes a part for the Whole) reputed for a Whole day and a night, that is, the day and night before going.
The night then which did follow the setting of the Sunne, and the day which was their Easter, (but by vs is called Saterday) is reckened for the second.
The night then which did follow the setting of the Sun, and the day which was their Easter, (but by us is called Saterday) is reckoned for the second.
because there is hence deduced a mysterie of our faith, I meane the Resurrection, which Christ Iesus himselfe expoundeth, to be here very liuely signified.
Because there is hence deduced a mystery of our faith, I mean the Resurrection, which christ Iesus himself expoundeth, to be Here very lively signified.
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Christ foretold that he would do this, Do you destroy this temple, intending thereby his body, and in three daies I will raise it, and set it vp againe.
christ foretold that he would do this, Do you destroy this temple, intending thereby his body, and in three days I will raise it, and Set it up again.
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If his life had bene taken from him vnwillingly, and by violence, then very likely it is, that the selfe same violence might haue still detained him prisoner. But his dying was voluntarie:
If his life had be taken from him unwillingly, and by violence, then very likely it is, that the self same violence might have still detained him prisoner. But his dying was voluntary:
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he yeelded vp the Ghost, and being contented to put himselfe amidst those anguishes and horrours, he abode there at his pleasure, on the crosse and in the graue;
he yielded up the Ghost, and being contented to put himself amid those Anguishes and horrors, he Abided there At his pleasure, on the cross and in the graven;
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And then he who came from heauen, to disquiet himselfe on earth, so to purchase mans redemption, left death and graue and earth, and with captiuitie captiue, ascended againe to heauen, where he •ate him downe in his maiestie on the right hand of his Father.
And then he who Come from heaven, to disquiet himself on earth, so to purchase men redemption, left death and graven and earth, and with captivity captive, ascended again to heaven, where he •ate him down in his majesty on the right hand of his Father.
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and thereby winning his prizes, had not maistered all which resisted. So that we apprehend his resurrection, as the stay and substance of our saluation;
and thereby winning his prizes, had not mastered all which resisted. So that we apprehend his resurrection, as the stay and substance of our salvation;
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And if we did not expect this, the followers of Christ Iesus were most wretched men of all other, who for this hope sealed vnto them, do endure such strong vexations, such grieuances and perplexities.
And if we did not expect this, the followers of christ Iesus were most wretched men of all other, who for this hope sealed unto them, do endure such strong vexations, such grievances and perplexities.
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All the Martyrs were most foolish, who loose their liues in this world, for the maintenance of Christs glorie, which were absurd stupiditie (as Chrysostome hath well noted) if they held not themselues assured, that he were come from the dead:
All the Martyrs were most foolish, who lose their lives in this world, for the maintenance of Christ glory, which were absurd stupidity (as Chrysostom hath well noted) if they held not themselves assured, that he were come from the dead:
15 Their warrant is sealed vnto them, by him who cannot lye, both that their holy seruice shall be rewarded by him, who shall pronounce that comfort, Come you blessed of my Father, inherite eternall life ;
15 Their warrant is sealed unto them, by him who cannot lie, both that their holy service shall be rewarded by him, who shall pronounce that Comfort, Come you blessed of my Father, inherit Eternal life;
as when Enoch and Elias were assumed vp into heauen, and translated to immortalitie, to shew that other after them, should haue the same vncorruptnesse, although by another change:
as when Enoch and Elias were assumed up into heaven, and translated to immortality, to show that other After them, should have the same uncorruptness, although by Another change:
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And in the second to the Corinthians, that vve must all appeare before the iudgement seate of Christ, that euerie man may receiue the things done in his bodie according as he hath done,
And in the second to the Corinthians, that we must all appear before the judgement seat of christ, that every man may receive the things done in his body according as he hath done,
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Such were those swinish Epicures, falsely termed Philosophers, who luxuriating in voluptuousnesse, and thinking that to be felicitie, to bath themselues in delight, did enioy the present with the Asse,
Such were those swinish Epicureans, falsely termed Philosophers, who luxuriating in voluptuousness, and thinking that to be felicity, to both themselves in delight, did enjoy the present with the Ass,
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The persecuting Gentiles were plainely of this opinion, of some of whom in Fraunce Eusebius witnesseth, that they in scorne of the resurrection, which the Christians do beleeue, did burne many of the Martyrs,
The persecuting Gentiles were plainly of this opinion, of Some of whom in France Eusebius Witnesseth, that they in scorn of the resurrection, which the Christians do believe, did burn many of the Martyrs,
In a word, most of the Pagans in all ages of the world, and all Atheists among Christians, (a thing in our time too well knowne) do oppugne this truth beyond measure.
In a word, most of the Pagans in all ages of the world, and all Atheists among Christians, (a thing in our time too well known) do oppugn this truth beyond measure.
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At whose liues I do not maruell, if they be like their profession, that is, such (some few ciuill respects excepted) as are fit for those men, who feare neither God nor Diuell.
At whose lives I do not marvel, if they be like their profession, that is, such (Some few civil respects excepted) as Are fit for those men, who Fear neither God nor devil.
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I could wish, that since it must needes be, that Gods wrath is oftentimes by these plucked downe vpon our land, the sword of the ciuill magistrate, would with seueritie prouide some remedie for them, that there might not be in Israel a man, who should once dare to blaspheme the name of the Lord.
I could wish, that since it must needs be, that God's wrath is oftentimes by these plucked down upon our land, the sword of the civil magistrate, would with severity provide Some remedy for them, that there might not be in Israel a man, who should once Dare to Blaspheme the name of the Lord.
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But herewith the other not contented, did put foorth a proclamation, that whosoeuer it were that would kill that Diagoras, should haue an honourable reward, that was, a talent of siluer for his labour.
But herewith the other not contented, did put forth a proclamation, that whosoever it were that would kill that Diagoras, should have an honourable reward, that was, a talon of silver for his labour.
and their ashes throwne into the water, and if we can go farther, let there be as many mutations more, what is all this to plunge his abilitie, who can do euerie thing, whatsoeuer himselfe shall please? He can do euery thing, and therefore raise this man.
and their Ashes thrown into the water, and if we can go farther, let there be as many mutations more, what is all this to plunge his ability, who can do every thing, whatsoever himself shall please? He can do every thing, and Therefore raise this man.
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Plato an heathen man did much reprooue Anaxagoras, because tying himselfe too farre, to naturall causes and reasons, he omitted to thinke on the efficient cause of all things, which is surely God the first moouer.
Plato an heathen man did much reprove Anaxagoras, Because tying himself too Far, to natural Causes and Reasons, he omitted to think on the efficient cause of all things, which is surely God the First mover.
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yet afterward the artificer hauing these fragments brought together, can refound them, and renew the image in that resemblance, wherein they were before.
yet afterwards the Artificer having these fragments brought together, can refound them, and renew the image in that resemblance, wherein they were before.
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whereas it is oftentimes altered in the corruption of the flesh and bones in man, I might answere, that it is recompenced by the greatnesse and the power,
whereas it is oftentimes altered in the corruption of the Flesh and bones in man, I might answer, that it is recompensed by the greatness and the power,
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This reason seemed strong vnto Gregory the great, where he speaketh in this sort, If a man who hath bene dead shold be raised vp, all men breake foorth into admiration,
This reason seemed strong unto Gregory the great, where he speaks in this sort, If a man who hath be dead should be raised up, all men break forth into admiration,
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then when that shall be but repaired and new made which was before. To follow this a little farther, which of vs doth remember what we were, before that we were borne:
then when that shall be but repaired and new made which was before. To follow this a little farther, which of us does Remember what we were, before that we were born:
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If we will speake as the Spirite of God doth speake, Leui the sonne of Iacob, who was the sonne of Isaac, who was the heire of Abraham, is said to be in the loines of Abraham his great grandfather.
If we will speak as the Spirit of God does speak, Levi the son of Iacob, who was the son of Isaac, who was the heir of Abraham, is said to be in the loins of Abraham his great grandfather.
Now how many alterations, corruptions, dissolutions, in nutriment and in food, within men and without, of necessitie must there be, within ten generations,
Now how many alterations, corruptions, dissolutions, in nutriment and in food, within men and without, of necessity must there be, within ten generations,
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or what shall we thinke was the matter, from whence he was deriued? Yet God hath so disposed, that by order of propagation, it should be so and no otherwise:
or what shall we think was the matter, from whence he was derived? Yet God hath so disposed, that by order of propagation, it should be so and no otherwise:
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and stones, and rockes, and ashes, chaunged ouer and ouer againe, he can rowze vs and reuiue vs. The perpetuated order of his actions here among vs, doth shew that he can doe things, which are as farre vnlikely.
and stones, and Rocks, and Ashes, changed over and over again, he can rouse us and revive us The perpetuated order of his actions Here among us, does show that he can do things, which Are as Far unlikely.
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and members of the infant? where were his bones and his sinewes, his arteryes and his veynes? where was his head and his feete, his countenance and his visage? how were these things distinguished in his first generation? We may haue the same consideration, of the kernell of any fruite, which being small in quantitie,
and members of the infant? where were his bones and his sinews, his arteries and his Veins? where was his head and his feet, his countenance and his visage? how were these things distinguished in his First generation? We may have the same consideration, of the kernel of any fruit, which being small in quantity,
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and in resemblance very different, from that whereunto it spreadeth, is put into the ground. From this there groweth a roote with many things sprowting from it; from thence a stemme ariseth;
and in resemblance very different, from that whereunto it spreadeth, is put into the ground. From this there grows a root with many things sprouting from it; from thence a stem arises;
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From these things God each day doth raise such sensible matters, and maketh the earth and raine, whereof much commeth from the sea, to depart with their owne nature,
From these things God each day does raise such sensible matters, and makes the earth and rain, whereof much comes from the sea, to depart with their own nature,
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Why then should it be impossible, or why should it be straunge, that he should bring this to passe in man, the best of his creatures, that is, to fetch him out of the dust,
Why then should it be impossible, or why should it be strange, that he should bring this to pass in man, the best of his creatures, that is, to fetch him out of the dust,
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What is our bed but a graue? what is our sleepe but a death, wherein we are to our selues as if we had neuer bene, without sence and in darknesse? what is our hastie awaking, at the sound of bell or other noise,
What is our Bed but a graven? what is our sleep but a death, wherein we Are to our selves as if we had never be, without sense and in darkness? what is our hasty awaking, At the found of bell or other noise,
but as our starting vp, at the sound of the last trumpet, to appeare before Christs throne? Herein indeed is the difference, that the graue doth hold vs longer, the bed a lesser while.
but as our starting up, At the found of the last trumpet, to appear before Christ throne? Herein indeed is the difference, that the graven does hold us longer, the Bed a lesser while.
So did Plato aboue all other of the auncient Philosophers, who both saith that the soule liueth separated from the bodie, and that it commeth to an account,
So did Plato above all other of the ancient Philosophers, who both Says that the soul lives separated from the body, and that it comes to an account,
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The French Prophets those Druides, as Pomponius Mela noteth, did both beleeue, and teach the immortalitie of the soule, which was a good inducement to inferre the resurrection.
The French prophets those Druids, as Pomponius Mela notes, did both believe, and teach the immortality of the soul, which was a good inducement to infer the resurrection.
for their good life in this place, should come vnto felicitie, they might haue easily bene perswaded, that by a good congruitie, the instrument and copartner and sister of the soule, I meane this flesh of ours, being ioyned in all actions, should in vprightnesse of iustice, be ioyned in the reward,
for their good life in this place, should come unto felicity, they might have Easily be persuaded, that by a good congruity, the Instrument and copartner and sister of the soul, I mean this Flesh of ours, being joined in all actions, should in uprightness of Justice, be joined in the reward,
For as Chrysostome maketh his argument, If the soule can giue such life and beautie vnto the bodie, with what a life and fairenesse doth it liue in it selfe? And if it can hold together the bodie, which is so stinking and so deformed a carcasse,
For as Chrysostom makes his argument, If the soul can give such life and beauty unto the body, with what a life and fairness does it live in it self? And if it can hold together the body, which is so stinking and so deformed a carcase,
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as appeareth euidently after death, how much more shall it conserue, and preserue it selfe in his owne being? So pregnant is this reason, that an infidell may conceiue it, and very well apprehend it:
as appears evidently After death, how much more shall it conserve, and preserve it self in his own being? So pregnant is this reason, that an infidel may conceive it, and very well apprehend it:
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And if this should not be so, if there should be no accompt, no recompence for ill deedes, no retribution for the good, to what end should men serue the Lord,
And if this should not be so, if there should be no account, no recompense for ill Deeds, no retribution for the good, to what end should men serve the Lord,
or what difference should there be betweene the iust and the vniust, the holy and the profane? nay betweene man the best creature that mooueth vpon the ground,
or what difference should there be between the just and the unjust, the holy and the profane? nay between man the best creature that moveth upon the ground,
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and the basest and vilest beast, which hath little sence and no reason? Because it were impiety to think this of our iust Lord, that so slenderly he disposeth things, let vs with an assured faith, conceiue our immortality,
and the Basest and Vilest beast, which hath little sense and no reason? Because it were impiety to think this of our just Lord, that so slenderly he Disposeth things, let us with an assured faith, conceive our immortality,
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& neither the mountains nor the rocks, can couer vs frō the presence of the Lambe, what ones then & how perfect shold we study to be? how shold we prepare our selues against that day of reckning, that our iudg may acknowledge vs to be his friends & his brethren vnspotted & vndefiled, that so we might not trēble to see him,
& neither the Mountains nor the Rocks, can cover us from the presence of the Lamb, what ones then & how perfect should we study to be? how should we prepare our selves against that day of reckoning, that our judge may acknowledge us to be his Friends & his brothers unspotted & undefiled, that so we might not tremble to see him,
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& heare his iudgement? But alas how far are we from it, & indeed frō thinking of it? For as Chrysostome speaketh, some do say that they beleeue, that there shal be a resurrectiō, & a recōpēce to come.
& hear his judgement? But alas how Far Are we from it, & indeed from thinking of it? For as Chrysostom speaks, Some do say that they believe, that there shall be a resurrection, & a recompense to come.
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For if thou expect the resurrectiō, & a recōpence, why art thou so giuē to the glory of this present life? why doest thou daily vexe thy self, gathering more mony then the sand? I may go a little farther applying it to our time:
For if thou expect the resurrection, & a recompense, why art thou so given to the glory of this present life? why dost thou daily vex thy self, gathering more money then the sand? I may go a little farther applying it to our time:
as if with Hyminaeus & Philetus, we did think the resurrection past? Why do we as that man, of whome Saint Bernard speaketh, that is, eate and drinke and sleepe carelesse,
as if with Hyminaeus & Philetus, we did think the resurrection past? Why do we as that man, of whom Saint Bernard speaks, that is, eat and drink and sleep careless,
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And in these euils let them take their portiō, who are incredulous and vnbeleeuers, of whome it is no maruell, that they do hotely embrace them, and egerly follow after them.
And in these evils let them take their portion, who Are incredulous and unbelievers, of whom it is no marvel, that they do hotly embrace them, and eagerly follow After them.
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If Christ as our head be risen from the dead, let vs arise from the vanities and follies of this earth, which are not worth the comparing with eternitie in the heauens.
If christ as our head be risen from the dead, let us arise from the vanities and follies of this earth, which Are not worth the comparing with eternity in the heavens.
The chiefe poynts. 2. The anguish of Ionas in the whale. 3. The vse and force of prayer. 6. Our negligence herein. 8. Inuocation is to be vsed to God onely. 10. Some things in the Fathers fauouring inuocation of Saints. 11. Those places discussed. 14. Some of the ancient are against praying to Saints. 15. Afflictiō stirreth vs vp to piety. 19. The great miserie of the Prophet. 21. We are to repute God the authour of our afflictions. 22. God heareth our prayers. 23. There are circumstances to be obserued in prayer. Ionah. 2.1.2.3.
The chief points. 2. The anguish of Ionas in the whale. 3. The use and force of prayer. 6. Our negligence herein. 8. Invocation is to be used to God only. 10. some things in the Father's favouring invocation of Saints. 11. Those places discussed. 14. some of the ancient Are against praying to Saints. 15. Affliction stirs us up to piety. 19. The great misery of the Prophet. 21. We Are to repute God the author of our afflictions. 22. God hears our Prayers. 23. There Are Circumstances to be observed in prayer. Jonah. 2.1.2.3.
WHen Ionas was in the sea, being cast out by the mariners, and was now of all likelyhood ready to be drowned, God had a fish prepared, (as before you haue heard) to swallow vp the Prophet.
WHen Ionas was in the sea, being cast out by the Mariners, and was now of all likelihood ready to be drowned, God had a Fish prepared, (as before you have herd) to swallow up the Prophet.
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and after his deliuerie, when he wrote this prophecie, he digested them into a prayer, which is here set downe in a kind of Hebrew verse, not much vnlike to the Lyrikes of the Greek or Latin Poets.
and After his delivery, when he wrote this prophecy, he digested them into a prayer, which is Here Set down in a kind of Hebrew verse, not much unlike to the Lyrikes of the Greek or Latin Poets.
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Those words which I haue read vnto you, are some part of this prayer, and that which followeth after, is another part, in both which if something sound,
Those words which I have read unto you, Are Some part of this prayer, and that which follows After, is Another part, in both which if something found,
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The horror of death still present, & yet prolōged stil, in the middle of the sea, in the belly of a whale, a prison and monstrous dungeon did vrge him oft to tremble:
The horror of death still present, & yet prolonged still, in the middle of the sea, in the belly of a whale, a prison and monstrous dungeon did urge him oft to tremble:
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but the feeling of Gods displeasure vpon his soule for sinne, and the very great expectatiō of eternall pains in hell, what thoughts did these now raise in him? Now the soure of his disobedience is fully tasted by him:
but the feeling of God's displeasure upon his soul for sin, and the very great expectation of Eternal pains in hell, what thoughts did these now raise in him? Now the sour of his disobedience is Fully tasted by him:
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& ouer & ouer again, he falleth at length to prayer, the effect wherof is in this second chapter, by it selfe laid downe vnto vs. But because this prayer is so lōg,
& over & over again, he falls At length to prayer, the Effect whereof is in this second chapter, by it self laid down unto us But Because this prayer is so long,
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The Preface is in the first verse; the Prayer in that which followeth. And there, what subdiuisions are afterward to be made, it shall in his place appeare.
The Preface is in the First verse; the Prayer in that which follows. And there, what subdivisions Are afterwards to be made, it shall in his place appear.
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and many are the afflictions, which the great God in his wisedome, and our good Father in his loue, doth lay sharply vpon vs, to punish vs for our sinnes, to make triall of our patience, to strengthen vs in the faith, to make vs loath the world, to teach vs true humilitie, to inure vs to a suffering of greater things for his sake, (for so many are the ends,
and many Are the afflictions, which the great God in his Wisdom, and our good Father in his love, does lay sharply upon us, to Punish us for our Sins, to make trial of our patience, to strengthen us in the faith, to make us loath the world, to teach us true humility, to inure us to a suffering of greater things for his sake, (for so many Are the ends,
wherfore he sendeth his crosse, to those whom he best fauoreth.) In respect whereof, our life is by Iob well called a warfare, wherin we are to fight, & wrastle against great matters:
Wherefore he sends his cross, to those whom he best favoureth.) In respect whereof, our life is by Job well called a warfare, wherein we Are to fight, & wrestle against great matters:
to the which Saint Paule alluding, saith that he had fought a good fight, being exercised all his time, against powers and principalities, against anguishes and great grieuances, much within & more without.
to the which Saint Paul alluding, Says that he had fought a good fight, being exercised all his time, against Powers and principalities, against Anguishes and great grievances, much within & more without.
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The onely stay of all which perplexities, in the very best of Gods children, is earnest and heartie prayer, to him who sitteth aboue, who plucketh downe and setteth vp, who ouerturneth and raiseth, who striketh and then maketh whole, who correcteth and then comforteth, who bringeth to the pit of euill,
The only stay of all which perplexities, in the very best of God's children, is earnest and hearty prayer, to him who Sitteth above, who plucketh down and sets up, who overturneth and Raiseth, who striketh and then makes Whole, who Correcteth and then comforts, who brings to the pit of evil,
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The sacrificing of our souls vnto this blessed Father, the bēding of our knees ▪ the bedeawing of our cheeks, the lifting vp of our hands, the beating of our brest,
The sacrificing of our Souls unto this blessed Father, the bending of our knees ▪ the bedeawing of our cheeks, the lifting up of our hands, the beating of our breast,
but withall and aboue all, the compunction of our hearts, and the earnestnesse of our spirites, are the altar that we must flye to, are the anchor that wee must trust to.
but withal and above all, the compunction of our hearts, and the earnestness of our spirits, Are the altar that we must fly to, Are the anchor that we must trust to.
Continue sayth Paule in prayer. Is any of you afflicted? let him pray, sayth Saint Iames, for the prayer of a righteous man preuaileth much, if it be feruent.
Continue say Paul in prayer. Is any of you afflicted? let him pray, say Saint James, for the prayer of a righteous man prevaileth much, if it be fervent.
The faithfull euermore haue had recourse to this in their necessity, as when Iacob feared Esau, he called on the name of the Lord, that he would send him safety.
The faithful evermore have had recourse to this in their necessity, as when Iacob feared Esau, he called on the name of the Lord, that he would send him safety.
When the Israelites were driuen to that extremity, that nothing in mans reason, but present death did remaine for them, behind them being Pharao and their enemies to slay them,
When the Israelites were driven to that extremity, that nothing in men reason, but present death did remain for them, behind them being Pharaoh and their enemies to slay them,
but recourses in his passions, vnto the highest God? Did not Ieremy in the pit and bottome of the dungeon, fall to calling vpon the Lord? And our Prophet in worse case then euer was any of these, had nothing else to comfort him,
but recourses in his passion, unto the highest God? Did not Ieremy in the pit and bottom of the dungeon, fallen to calling upon the Lord? And our Prophet in Worse case then ever was any of these, had nothing Else to Comfort him,
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When the Emperor Marcus Aurelius, had almost lost his army in Germany, for want of water, a legion of the Christians which were then in his seruice, had recourse vnto this remedy,
When the Emperor Marcus Aurelius, had almost lost his army in Germany, for want of water, a legion of the Christians which were then in his service, had recourse unto this remedy,
But the good Emperour, hauing many things of great waight still vpon him, which he knew not how to weild without the helpe of the Highest (and that was to be had for asking) did so delight in prayer, that in memory thereof, not as the dissembling Pharisee,
But the good Emperor, having many things of great weight still upon him, which he knew not how to wield without the help of the Highest (and that was to be had for asking) did so delight in prayer, that in memory thereof, not as the dissembling Pharisee,
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but in true feare to his God, and the better to instruct his people in it, by his owne example, he ordained that his image (which we know that Princes do vse to coine vpon their money) should be stamped, with the resemblance of him praying.
but in true Fear to his God, and the better to instruct his people in it, by his own Exampl, he ordained that his image (which we know that Princes do use to coin upon their money) should be stamped, with the resemblance of him praying.
I need not vrge other examples of other in latter ages, who haue euermore made this their refuge, in daungers and extremities, to flye with speede vnto the Lord. For Diuinity buildeth vpon it: Christianity doth enforce it:
I need not urge other Examples of other in latter ages, who have evermore made this their refuge, in dangers and extremities, to fly with speed unto the Lord. For Divinity builds upon it: Christianity does enforce it:
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nay cannot be inough lamented, of which it may be sayd as one speaketh of the Monkes, that their fasts are very fat, but their prayers exceeding leane ;
nay cannot be enough lamented, of which it may be said as one speaks of the Monks, that their fasts Are very fat, but their Prayers exceeding lean;
and iudge the one by the other, how cold are all our prayers? If we looke into our Churches, we shall find many of our Pastours, to go through their common prayers, with very small deuotion, little mooued and little moouing.
and judge the one by the other, how cold Are all our Prayers? If we look into our Churches, we shall find many of our Pastors, to go through their Common Prayers, with very small devotion, little moved and little moving.
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If it be thus in publicke, what may be thought of those prayers, which in secret are powred forth, betweene God and our selues, in our closets or our studies,
If it be thus in public, what may be Thought of those Prayers, which in secret Are poured forth, between God and our selves, in our closets or our studies,
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And how shall God know what we say, when we our selues do not know? how shall he heare that prayer, which we our selues do not heare? Let vs, brethren, stirre vp our selues,
And how shall God know what we say, when we our selves do not know? how shall he hear that prayer, which we our selves do not hear? Let us, brothers, stir up our selves,
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and be feruent in this, if in any thing, and the tutour for his scholers, the parents for his children, the maister for his family, the Magistrate for his people, the Minister for his flocke, pray euery day that the Lord will blesse them, in their inward man and their outward, in their businesses and their studies, in their piety and their safety.
and be fervent in this, if in any thing, and the tutor for his Scholars, the Parents for his children, the master for his family, the Magistrate for his people, the Minister for his flock, pray every day that the Lord will bless them, in their inward man and their outward, in their businesses and their studies, in their piety and their safety.
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For how dangerous are these wayes, wherein we here do walke? What perils and great hazards are euery day about vs? What drawings on are there to sinne? what entisements to iniquity? How is the Diuell more ready, to swallow vs into hell,
For how dangerous Are these ways, wherein we Here do walk? What perils and great hazards Are every day about us? What drawings on Are there to sin? what enticements to iniquity? How is the devil more ready, to swallow us into hell,
then the fish was to swallow Ionas? What Atheisme doth increase? what worldly lusts & affections? Yea we may see many more things, to pricke vs on to sollicite the Lord of all importunely.
then the Fish was to swallow Ionas? What Atheism does increase? what worldly Lustiest & affections? Yea we may see many more things, to prick us on to solicit the Lord of all importunely.
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And were it not that his eye who doth neuer slumber nor sleep, did watch ouer her for our good, it had oft bin beyond mans reason, that their plots shold haue bene preuented.
And were it not that his eye who does never slumber nor sleep, did watch over her for our good, it had oft been beyond men reason, that their plots should have be prevented.
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The spoiles of the Turke in Hungary, and his threats to the rest of Christendome, should wring from vs this consideration, that he is to be called on, who can put a hooke in his nostrels, and turne him another way,
The spoils of the Turk in Hungary, and his Treats to the rest of Christendom, should wring from us this consideration, that he is to be called on, who can put a hook in his nostrils, and turn him Another Way,
He prayed to the Lord his God, where this note may specially be giuen, that this offending soule doth yet dare by his faith, to make so neare application,
He prayed to the Lord his God, where this note may specially be given, that this offending soul does yet Dare by his faith, to make so near application,
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As first that it may be sayd, that God alone is there called on, which in the whole Bible is sounded out vnto vs. And secōdly we may know, that howsoeuer in general, the Saints which raigne triūphing in heauē, do pray for the cōsūmatiō of Gods grace on their brethrē, who are militant vpon earth, which may not amisse be gathered, frō the soules vnder the altar, & from the 8. of the Reuelation,
As First that it may be said, that God alone is there called on, which in the Whole bible is sounded out unto us And secōdly we may know, that howsoever in general, the Saints which Reign triumphing in heaven, do pray for the consummation of God's grace on their brothers, who Are militant upon earth, which may not amiss be gathered, from the Souls under the altar, & from the 8. of the Revelation,
whether that they be in honour, which is an outward occurrent, and sensible to the eye, much lesse what they thinke in heart, which is proper to the Almighty.
whither that they be in honour, which is an outward occurrent, and sensible to the eye, much less what they think in heart, which is proper to the Almighty.
That place in Iob, made Aquinas to acknowledge, that the soules of those which are departed hence, do ex se, of themselues, know nothing done vpon earth,
That place in Job, made Aquinas to acknowledge, that the Souls of those which Are departed hence, do ex se, of themselves, know nothing done upon earth,
But neither he nor any of the Papists, do prooue out of the Scripture, that God reuealeth such things, to the blessed which are in heauen. That remaineth to be confirmed.
But neither he nor any of the Papists, do prove out of the Scripture, that God Revealeth such things, to the blessed which Are in heaven. That remains to be confirmed.
Then the Patriarkes did not know, and wherefore should they now? For that then they were in Limbus, is an vntrue faithlesse fable, without any ground of Gods word.
Then the Patriarchs did not know, and Wherefore should they now? For that then they were in Limbus, is an untrue faithless fable, without any ground of God's word.
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and the Virgin Mary, the hearing of those which pray, and their intercession for vs. He that shall looke into their reformed Breuiary (for in the old many things were worse) shall see that they are much called on,
and the Virgae Marry, the hearing of those which pray, and their Intercession for us He that shall look into their reformed Breviary (for in the old many things were Worse) shall see that they Are much called on,
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and yet God knoweth, how sandie is all this weake foundation? how rotten are these supporters, which bend vnder such a burthen? I beseech you to iudge indifferently,
and yet God Knoweth, how sandy is all this weak Foundation? how rotten Are these supporters, which bend under such a burden? I beseech you to judge indifferently,
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Ergo Saints are our mediatours? What if the Diuell there forged? Is he not the author of lies? What if this were his pollicie, to make men turne their seruice, from God vnto his creatures? I doubt not but so it was.
Ergo Saints Are our mediators? What if the devil there forged? Is he not the author of lies? What if this were his policy, to make men turn their service, from God unto his creatures? I doubt not but so it was.
He saw that the auncient Oracles were fallen downe long before (as it appeareth by Plutarkes testimony, who wrote a tract to that purpose) with the which in former times, he had possessed mens soules, for a great space together.
He saw that the ancient Oracles were fallen down long before (as it appears by Plutarch testimony, who wrote a tract to that purpose) with the which in former times, he had possessed men's Souls, for a great Molle together.
Then beginneth he for to broach some of Antichrists mingled wine (for the Apostle sayd, that in his time Antichrist had set in footing) and nothing fell out more fitly to his humour,
Then begins he for to broach Some of Antichrists mingled wine (for the Apostle said, that in his time Antichrist had Set in footing) and nothing fell out more fitly to his humour,
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Such another deuise was that, when Satan being asked in the time of Iulian the Apostata, why the Oracle which was sometimes in Daphne, neare to Antioche, had ceased,
Such Another devise was that, when Satan being asked in the time of Iulian the Apostata, why the Oracle which was sometime in Daphne, near to Antioch, had ceased,
Wherein his meaning was, by a secret insinuation, to inueigle men to the honouring of the reliques and the bones of martyrs and holy men, to the which indeede they afterward fell, with doting superstition.
Wherein his meaning was, by a secret insinuation, to inveigle men to the honouring of the Relics and the bones of Martyrs and holy men, to the which indeed they afterwards fell, with doting Superstition.
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12 Concerning the authority of the fathers, which are cited to prooue this doctrine, I say first, that many bookes are foisted into their workes, which sauour not of their spirit.
12 Concerning the Authority of the Father's, which Are cited to prove this Doctrine, I say First, that many books Are foisted into their works, which savour not of their Spirit.
Yet that is sayd to be written, by Pontius who was deacon to Cyprian himselfe. I ascribe this to the grosse ignorance of the writer, or counterfeit authour.
Yet that is said to be written, by Pontius who was deacon to Cyprian himself. I ascribe this to the gross ignorance of the writer, or counterfeit author.
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I will name to you one for all, and that shall be his Sermons, as they are intituled, Ad fratres in eremo. There in the name of Saint Austen, one maketh the whole tract, willing to do great credit, to the order of Austen Friers,
I will name to you one for all, and that shall be his Sermons, as they Are entitled, Ad Brothers in eremo. There in the name of Saint Austen, one makes the Whole tract, willing to do great credit, to the order of Austen Friars,
and this, and many things, yet the Barbarismes and the Solecismes which are in that worke, do make it plaine, that some worthy wight did hatch that Treatise vp to the world.
and this, and many things, yet the Barbarisms and the Solecisms which Are in that work, do make it plain, that Some worthy wight did hatch that Treatise up to the world.
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But because he will passe himselfe, and shew of what house he commeth, in his thirtie and seuenth Sermon, he sayth that himselfe did go into the South part of Afrike,
But Because he will pass himself, and show of what house he comes, in his thirtie and Seventh Sermon, he say that himself did go into the South part of Africa,
The foole had heard or read in Herodotus, or in Pliny, or some one of the auncient, that some such things were talked of, Acephali men without heads, Cynocephali, men with heads like to dogs, Arimaspi, men with one eye in the middle of their fore-head,
The fool had herd or read in Herodotus, or in pliny, or Some one of the ancient, that Some such things were talked of, Acephali men without Heads, Cynocephali, men with Heads like to Dogs, Arimaspi, men with one eye in the middle of their forehead,
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and other of monstrous shape, all which were imagined to be in the hoate countries, within the Zona Torrida, or in the cold coasts of Scythia, whither very few in old time did offer at all to trauell, either by land or sea,
and other of monstrous shape, all which were imagined to be in the hot countries, within the Zona Torrida, or in the cold coasts of Scythia, whither very few in old time did offer At all to travel, either by land or sea,
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And indeed vntill very late times, the opinion so preuailed, of people of such strange figures, that Authors of good reckening, receiued it for a truth,
And indeed until very late times, the opinion so prevailed, of people of such strange figures, that Authors of good reckoning, received it for a truth,
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For that conceit was continued frō hand to hand, which at the first did arise from this imagination, that in countries so strange from the ordinary temperature must be people as farre differing from ordinary men;
For that conceit was continued from hand to hand, which At the First did arise from this imagination, that in countries so strange from the ordinary temperature must be people as Far differing from ordinary men;
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which beleeued once by the simple, and being sometimes talked of, for the commonnesse of the fame were reported by some learned, which were in ancient times (yet doubtfully and otherwise then their successours entertained them) but such as did come after them, tooke them vp for a truth well ratified,
which believed once by the simple, and being sometime talked of, for the commonness of the fame were reported by Some learned, which were in ancient times (yet doubtfully and otherwise then their Successors entertained them) but such as did come After them, took them up for a truth well ratified,
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Now this honest man, who gladly wold shrowd so vaine a tale vnder Saint Austens name, in kindnesse & good nature to the Friers in his Couent, very soberly & aduisedly professeth, that he had seene thē.
Now this honest man, who gladly would shroud so vain a tale under Saint Austen's name, in kindness & good nature to the Friars in his Covent, very soberly & advisedly Professes, that he had seen them.
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He that would see more of this, let him looke Lodouicus Viues, in his bookes De causis corruptarum Artium. Now in these forged writings, are many of those plaine places for prayers to any creature,
He that would see more of this, let him look Louis Viues, in his books De Causis corruptarum Arts. Now in these forged writings, Are many of those plain places for Prayers to any creature,
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if they should be sayd to take care of their safety or saluation, and to helpe them with their prayers and intercession to God, it shall not be inconuenient.
if they should be said to take care of their safety or salvation, and to help them with their Prayers and Intercession to God, it shall not be inconvenient.
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And if thou do take care of the honouring of vs, and if this reward be giuen by God vnto holy soules, that they shall perceiue these things, then receiue my prayer.
And if thou do take care of the honouring of us, and if this reward be given by God unto holy Souls, that they shall perceive these things, then receive my prayer.
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and rather propendeth to the Negatiue? Let euery man, saith he, take as himselfe will, that which I shall say, so seeming to crosse the streame, of that which was thē receiued. Then he inferreth three reasons;
and rather propendeth to the Negative? Let every man, Says he, take as himself will, that which I shall say, so seeming to cross the stream, of that which was them received. Then he infers three Reasons;
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The first was, that if the dead did know our deedes, he certainely was perswaded, that his mother Monica, who loued him so well while she liued, would sometimes haue appeared to him,
The First was, that if the dead did know our Deeds, he Certainly was persuaded, that his mother Monica, who loved him so well while she lived, would sometime have appeared to him,
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Thirdly, that Iosias was taken away, that he might not see the euill, which was to come vpon the lād, which if afterward he did see in soule in the heauens, his remoouing had bene in vaine.
Thirdly, that Iosias was taken away, that he might not see the evil, which was to come upon the land, which if afterwards he did see in soul in the heavens, his removing had be in vain.
Thus doth he dispute against it, and doth not answer his owne reasons otherwise, then that it may be said, that the departed may be enformed, what is done here on earth by men, by the soules of other, which dye from hence, or by the Angels.
Thus does he dispute against it, and does not answer his own Reasons otherwise, then that it may be said, that the departed may be informed, what is done Here on earth by men, by the Souls of other, which die from hence, or by the Angels.
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So far off is this holie father, when he thinketh of the thing aduisedly, from pronouncing of any certaintie, which vnfallibly and vndoubtedly will maintaine this suspected doctrine.
So Far off is this holy father, when he Thinketh of the thing advisedly, from pronouncing of any certainty, which unfallibly and undoubtedly will maintain this suspected Doctrine.
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as before hath bene mentioned? Haue we not learned that lesson, to distinguish men from God? the inspired workes of the one, from the doubtfull words of the other? We hold nothing for Canonicall but the writ of the holy Bible.
as before hath be mentioned? Have we not learned that Lesson, to distinguish men from God? the inspired works of the one, from the doubtful words of the other? We hold nothing for Canonical but the writ of the holy bible.
Among the workes of Saint Ambrose, is found a certaine Commentary on Paules Epistle to the Romanes, and therin there is setdowne for an obiection, the reason of the Romish Church, that none dare to approch the persō of an earthly Prince for any sute,
Among the works of Saint Ambrose, is found a certain Commentary on Paul's Epistle to the Romans, and therein there is setdown for an objection, the reason of the Romish Church, that none Dare to approach the person of an earthly Prince for any suit,
He meaneth that they haue their power, and presence, and vnderstanding limited, & they must be helped by the information of such as are knowne vnto them:
He means that they have their power, and presence, and understanding limited, & they must be helped by the information of such as Are known unto them:
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When Celsus had obiected, that first the Iewes and then the Christians, did worship and pray to Angels, Origene in his first booke against him doth disclaime it,
When Celsus had objected, that First the Iewes and then the Christians, did worship and pray to Angels, Origen in his First book against him does disclaim it,
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We are not bid to adore the Angels, or worship them with diuine honour, although they bring the gifts of God vnto vs. For all vowes, all requests, prayers,
We Are not bid to adore the Angels, or worship them with divine honour, although they bring the Gifts of God unto us For all vows, all requests, Prayers,
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and thankesgiuings, are to be directed to God, who is the Lord of all things, by the chiefe Priest vvho is greater then all Angels, that is the liuing vvord and God.
and thanksgivings, Are to be directed to God, who is the Lord of all things, by the chief Priest who is greater then all Angels, that is the living word and God.
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And hauing adioyned something of the vnknowne nature of the Angels, that we cannot comprehend it, he addeth, that this should restraine vs, that none should dare to offer prayers,
And having adjoined something of the unknown nature of the Angels, that we cannot comprehend it, he adds, that this should restrain us, that none should Dare to offer Prayers,
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And elsewhere sayth he, Who euer heard the Priest to say at the altar, I offer to thee a sacrifice, Peter or Paule or Cyprian? And is it more to build a materiall Church to them,
And elsewhere say he, Who ever herd the Priest to say At the altar, I offer to thee a sacrifice, Peter or Paul or Cyprian? And is it more to built a material Church to them,
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Since then that men are so doubtful, but God himselfe is so peremptory, that nothing but the Trinity, is to be sought vnto by sacred inuocation, let the Church of Rome in this be distinguished from the Church of God,
Since then that men Are so doubtful, but God himself is so peremptory, that nothing but the Trinity, is to be sought unto by sacred invocation, let the Church of Rome in this be distinguished from the Church of God,
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he that was so farre forgetfull, as that when he should haue gone, for his Lord to preach at Niniue, would take a course vnto Tarshus, about businesse of his owne:
he that was so Far forgetful, as that when he should have gone, for his Lord to preach At Nineveh, would take a course unto Tarshus, about business of his own:
Thus restaint doth make him holy, to the great benefit of his soule, cleane contrary to that Prouerbe, Non vsquam belli carceres, Prisons are good in no place.
Thus restaint does make him holy, to the great benefit of his soul, clean contrary to that Proverb, Non vsquam Belli Carceres, Prisons Are good in no place.
16 That, aduersity and the crosse, should be a dore to deuotion, is without question a Paradoxe to repining flesh & bloud, which doth euer loue to be in iolity;
16 That, adversity and the cross, should be a door to devotion, is without question a Paradox to repining Flesh & blood, which does ever love to be in jollity;
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For when we do luxuriate, and grow riotous in the gallantnesse of this world, and haue all things at our pleasure, we forget that God who made vs, who doth cause his Sun to shine on vs,
For when we do luxuriate, and grow riotous in the gallantness of this world, and have all things At our pleasure, we forget that God who made us, who does cause his Sun to shine on us,
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When the soueraigne dispenser of all things, by his wisdom doth consider, that this is our case, by his sober and sage prouidence he somtimes sendeth prosperity,
When the sovereign dispenser of all things, by his Wisdom does Consider, that this is our case, by his Sobrium and sage providence he sometimes sends Prosperity,
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This did so abate the spirits, & plucke downe the hart of the king, that he who before despised al, did now yeeld himselfe, to all both great and small superstitions,
This did so abate the spirits, & pluck down the heart of the King, that he who before despised all, did now yield himself, to all both great and small superstitions,
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The Generall much liking this, cast such an affection to the valure of the man, that to his great expence, he caused him to be cured, who held himselfe lately incurable.
The General much liking this, cast such an affection to the valour of the man, that to his great expense, he caused him to be cured, who held himself lately incurable.
Asking the reason of this, his souldier maketh him answere, that now he had somewhat to loose, that was a healthfull and sound bodie, with which he should grieue to part;
Asking the reason of this, his soldier makes him answer, that now he had somewhat to lose, that was a healthful and found body, with which he should grieve to part;
The wisedome of the Almightie did foresee that in vs, which Antigonus found but afterward, that we who in anguish and persecution, do desire the company of the elect, who are triumphant in heauen,
The Wisdom of the Almighty did foresee that in us, which Antigonus found but afterwards, that we who in anguish and persecution, do desire the company of the elect, who Are triumphant in heaven,
& yet in the meane while also he doth aime at this, that we tasting of that bitternesse, which other things yeeld vnto vs, may euermore fly to him by prayer & meditatiō;
& yet in the mean while also he does aim At this, that we tasting of that bitterness, which other things yield unto us, may evermore fly to him by prayer & meditation;
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may be reposed on him, when other things do annoy vs, when other things do affright vs. It is a good comparison, which Chrysost. hath in this case, that mothers do vse with vizards & bugbeares, to fright their vnruly children, to make thē fly to their lap, not willing to hurt the infants,
may be reposed on him, when other things do annoy us, when other things do affright us It is a good comparison, which Chrysostom hath in this case, that mother's do use with vizards & bugbears, to fright their unruly children, to make them fly to their lap, not willing to hurt the Infants,
So God desiring to ioyne vs fast to himself, being a true louer of vs, doth permit that oftentimes we are brought to such necessitie, that perpetually we may intend to prayer and calling vpon him,
So God desiring to join us fast to himself, being a true lover of us, does permit that oftentimes we Are brought to such necessity, that perpetually we may intend to prayer and calling upon him,
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Our land hath long felt the sweetnesse of the Lords distilling grace, prosperitie, peace, and plentie, which maketh men forget the authour of their felicitie.
Our land hath long felt the sweetness of the lords distilling grace, Prosperity, peace, and plenty, which makes men forget the author of their felicity.
Oh the blockishnesse of our nature, who returne to God little loue, for his great loue vnto vs. Our neighbours of Fraunce and Flaunders, haue drunke of another cuppe, and haue taken another course.
O the blockishness of our nature, who return to God little love, for his great love unto us Our neighbours of France and Flanders, have drunk of Another cup, and have taken Another course.
Edicts haue bene made, that the Protestants or Huguenots, as they call them, should get them out of that countrie, within such a time or such a space, vnder perill of their liues. Thousands of them haue fled,
Edicts have be made, that the Protestants or Huguenots, as they call them, should get them out of that country, within such a time or such a Molle, under peril of their lives. Thousands of them have fled,
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Many inuasions and great slaughters, and ciuill warres in that land, wherein those that haue bene the pillars of religion in that countrey, haue bene oftentimes shrewdly shaken.
Many invasions and great slaughters, and civil wars in that land, wherein those that have be the pillars of Religion in that country, have be oftentimes shrewdly shaken.
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This hath caused them, as London doth well know, to assemble thēselues together in their Churches, with solemne fasts and prayers, which of likelyhood they had not done,
This hath caused them, as London does well know, to assemble themselves together in their Churches, with solemn fasts and Prayers, which of likelihood they had not done,
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But if peace do lull vs asleepe, the rod it is which can awake vs. That we find by our Prophets case, in whome the next thing which I obserued is the greatnesse of his calamitie. The greatnesse of his misery.
But if peace do lull us asleep, the rod it is which can awake us That we find by our prophets case, in whom the next thing which I observed is the greatness of his calamity. The greatness of his misery.
He saith that he was in hell, yea in the belly and midst of hell, and in the third verse plainer, that he was throwne into the bottome, in the very heart of the sea, for so it is in the Hebrew, that all the flouds had passed ouer him, all the surges and all the waues.
He Says that he was in hell, yea in the belly and midst of hell, and in the third verse plainer, that he was thrown into the bottom, in the very heart of the sea, for so it is in the Hebrew, that all the floods had passed over him, all the surges and all the waves.
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and other some times hell, and that double signification, together with the like in some few other words, doth cause that question so oft handled, of the manner of Christs descending into hell.
and other Some times hell, and that double signification, together with the like in Some few other words, does cause that question so oft handled, of the manner of Christ descending into hell.
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But partly because I loue not to extrauagate from my text, (although occasion be here well offered by the nature of the word bearing so plaine a difference) but especially in a desire of vnitie in our Church,
But partly Because I love not to extravagate from my text, (although occasion be Here well offered by the nature of the word bearing so plain a difference) but especially in a desire of unity in our Church,
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least some by contradiction should gainesay, whatsoeuer is vttered in this argument, (so apt are we to be iarring, which I wish were otherwise) I passe ouer that point in silence;
lest Some by contradiction should gainsay, whatsoever is uttered in this argument, (so apt Are we to be jarring, which I wish were otherwise) I pass over that point in silence;
The Prophets words here import, that he was in the fishes belly, as a mā might be in his graue, without light, without sight, in darknesse and discomfort, neuer hoping more to liue,
The prophets words Here import, that he was in the Fish belly, as a man might be in his graven, without Light, without sighed, in darkness and discomfort, never hoping more to live,
and because he knew that himselfe had deserued euerlasting torment, that now he was so tortured, (with an Hyperbole speaking of it) as if he had bin in hell.
and Because he knew that himself had deserved everlasting torment, that now he was so tortured, (with an Hyperbole speaking of it) as if he had been in hell.
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And this may be an argument, that the sea was very deep there, that the whale which deuoured him was there, whose greatnesse was such and so huge, that it would require much water.
And this may be an argument, that the sea was very deep there, that the whale which devoured him was there, whose greatness was such and so huge, that it would require much water.
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first could not chuse but much dismay him, and fright him home for the present; for what could he thinke of himselfe? that drowned he was, and not drowned; eaten vp and not deuoured;
First could not choose but much dismay him, and fright him home for the present; for what could he think of himself? that drowned he was, and not drowned; eaten up and not devoured;
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Secondly, when afterward he had by the mercie of God escaped from destruction, it might be a great remembrance and testimonie to him, of the fauour of the Lord.
Secondly, when afterwards he had by the mercy of God escaped from destruction, it might be a great remembrance and testimony to him, of the favour of the Lord.
That consideration of Ammianus Marcellinus in his storie, is very good, that although it be a matter exceedingly to be wished for, that fortune would continue in flourishing state vnto vs,
That consideration of Ammianus Marcellinus in his story, is very good, that although it be a matter exceedingly to be wished for, that fortune would continue in flourishing state unto us,
if hunger and thirst and nakednesse, do for a time assaile vs. It is a prety reason (although the practise thereof were bad) which Herodotus saith, that the Samian tyrant Polycrates did vse to make.
if hunger and thirst and nakedness, do for a time assail us It is a pretty reason (although the practice thereof were bad) which Herodotus Says, that the Samian tyrant Polycrates did use to make.
whereof he assigned that cause, that when he shold vnderstand afterward, that his friend was robbed of any thing, he might gratifie that friend more, in restoring what he had lost,
whereof he assigned that cause, that when he should understand afterwards, that his friend was robbed of any thing, he might gratify that friend more, in restoring what he had lost,
or as tenants at will vnto him) he maketh vs so much the more embrace his mercie, who hath sent grace in wretchednesse, and present comfort in extremitie.
or as tenants At will unto him) he makes us so much the more embrace his mercy, who hath sent grace in wretchedness, and present Comfort in extremity.
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as in our time wicked offending persons oft do to the magistrates, or Iudges, or other officers, who do but see that to be done, which iust law layeth vpon thē, and they wilfully haue deserued.
as in our time wicked offending Persons oft do to the Magistrates, or Judges, or other Officers, who do but see that to be done, which just law Layeth upon them, and they wilfully have deserved.
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That euill Ioram did not so, when his citie of Samaria was oppressed with a famine so grieuous, that the mother did eate her owne child, which extremity it is likely, that the Prophet Elizaeus did foretell should fall vpon them,
That evil Ioram did not so, when his City of Samaria was oppressed with a famine so grievous, that the mother did eat her own child, which extremity it is likely, that the Prophet Elizaeus did foretell should fallen upon them,
But then he, in stead of looking vpward to God, whom he should haue sought vnto by fasting and by prayer, turneth his anger on the Prophet, the minister of the Almightie,
But then he, in stead of looking upward to God, whom he should have sought unto by fasting and by prayer, turns his anger on the Prophet, the minister of the Almighty,
How much better was Iobs behauiour? for when newes was brought vnto him, that the Sabees and Chaldeans, by violence and strong hand, had taken away his Oxen,
How much better was Jobs behaviour? for when news was brought unto him, that the Sabees and Chaldeans, by violence and strong hand, had taken away his Oxen,
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but not so much as naming them, did fasten his thoughts on God, and imputed all vnto him, saying most patiently, The Lord hath giuen, and the Lord hath taken it;
but not so much as naming them, did fasten his thoughts on God, and imputed all unto him, saying most patiently, The Lord hath given, and the Lord hath taken it;
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So respectiue is the Lord to those who fly to him, which sheweth his great prerogatiue aboue all heathen idols, who may be derided with Baal, that either they are busie in following of their enemies,
So respective is the Lord to those who fly to him, which shows his great prerogative above all heathen Idols, who may be derided with Baal, that either they Are busy in following of their enemies,
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as Ezechias did the letters of Sennacherib, & when they do earnestly pray, a deaw of consolation, of most blessed consolation, is distilled downe vpon them, whereby they are assured, that they haue to deale with a father, who seeth their fraile infirmities, and hath compassion on them.
as Hezekiah did the letters of Sennacherib, & when they do earnestly pray, a dew of consolation, of most blessed consolation, is distilled down upon them, whereby they Are assured, that they have to deal with a father, who sees their frail infirmities, and hath compassion on them.
If we do well keepe these things, and earnestly and vncessantly do make our complaints before him, he will deale with vs as he did with Ionas, he will certainely heare our voice.
If we do well keep these things, and earnestly and uncessantly do make our complaints before him, he will deal with us as he did with Ionas, he will Certainly hear our voice.
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Do thou chastise vs and correct vs in iugdement, not in furie, and there graunt vs a mind to see, who it is that doth strike vs, that so we may pray to thee, to be eased in our affliction.
Do thou chastise us and correct us in judgement, not in fury, and there grant us a mind to see, who it is that does strike us, that so we may pray to thee, to be eased in our affliction.
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And of thy mercie adde this, euermore to heare our prayer, that so passing this troublesome life, with fast hold layed on thy promises, we may come at length to thy kingdome, to the which ô Father bring vs,
And of thy mercy add this, evermore to hear our prayer, that so passing this troublesome life, with fast hold laid on thy promises, we may come At length to thy Kingdom, to the which o Father bring us,
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GOOD Reader, the words of the text in the former Lecture, ministred me occasion to shew, who it is to whom our prayers are to be directed, that is God alone;
GOOD Reader, the words of the text in the former Lecture, ministered me occasion to show, who it is to whom our Prayers Are to be directed, that is God alone;
But in the handling of that question so largely, out of the Fathers of the primitiue Church, my purpose was not onely to settle the ignorant for their beliefe concerning that point,
But in the handling of that question so largely, out of the Father's of the primitive Church, my purpose was not only to settle the ignorant for their belief Concerning that point,
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Secondly the very auncient Fathers receiued some things as true without discussing, whereinto when themselues vpon speciall occasions did iudiciously looke, they were either of a contrarie opinion to their former, or spake faintly and doubtfully.
Secondly the very ancient Father's received Some things as true without discussing, whereinto when themselves upon special occasions did judiciously look, they were either of a contrary opinion to their former, or spoke faintly and doubtfully.
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Fourthly, they were not so led by the immediate Spirit of God, as those Secretaries of the holy Ghost, who deliuered the canonicall Scriptures to the world:
Fourthly, they were not so led by the immediate Spirit of God, as those Secretary's of the holy Ghost, who Delivered the canonical Scriptures to the world:
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This I thought good to note, lest weake brethren or credulous preiudicate persons shold be too much abused, with the misapplied name of the old and most renoumed Church.
This I Thought good to note, lest weak brothers or credulous prejudicate Persons should be too much abused, with the misapplied name of the old and most renowned Church.
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Onely this one scruple is to be remooued away, that whereas cōstant report hath auerred this to be so, in some one part of Peru, is the South portion of the West and lately found Indies;
Only this one scruple is to be removed away, that whereas constant report hath averred this to be so, in Some one part of Peru, is the South portion of the West and lately found Indies;
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& some men of good iudgement, whose aduentures for nauigation that way, haue nobilitated the discoueries performed or attempted by our English nation, haue with firme credence entertained that for a very truth;
& Some men of good judgement, whose adventures for navigation that Way, have nobilitated the discoveries performed or attempted by our English Nation, have with firm credence entertained that for a very truth;
yet as I esteeme, they may easily satisfie themselues in that behalfe, by the full and sufficient report of Pedro de Cieca in his first part of the Chronicles of Peru, chapter 26. who being a Spaniard borne,
yet as I esteem, they may Easily satisfy themselves in that behalf, by the full and sufficient report of Pedro de Cieca in his First part of the Chronicles of Peru, chapter 26. who being a Spaniard born,
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and now more then fiftie yeares agone hauing spent seuenteene yeares in his personall peregrination ouer that countrey, sheweth that not farre from the Line,
and now more then fiftie Years ago having spent seuenteene Years in his personal peregrination over that country, shows that not Far from the Line,
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And this contenteth me for the veritie of that matter, and I doubt not but so it will to all other, who desire in their minds to be perswaded of things as indeed they be,
And this contents me for the verity of that matter, and I doubt not but so it will to all other, who desire in their minds to be persuaded of things as indeed they be,
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The chiefe poynts. 1. Comfort here offered to the languishing soule. 3. What it is to be cast from Gods sight. 4. The feare of Ionas. 5. The elect cannot perish. 7. How Ionas is recouered by faith 8. and repentance. 9. His desire to see the Temple. 11. How the Church should be frequented. 12. Against those that abstaine from it. 13. The conflict in the Prophets conscience. 14. Grieuous temptation is common to the godly. 16. Why temptation is necessary. 17. God doth protect vs in it. 18. The benefite which redoundeth to vs by it. 19. Helps against temptation. Ionah. 2.4.
The chief points. 1. Comfort Here offered to the languishing soul. 3. What it is to be cast from God's sighed. 4. The Fear of Ionas. 5. The elect cannot perish. 7. How Ionas is recovered by faith 8. and Repentance. 9. His desire to see the Temple. 11. How the Church should be frequented. 12. Against those that abstain from it. 13. The conflict in the prophets conscience. 14. Grievous temptation is Common to the godly. 16. Why temptation is necessary. 17. God does Pact us in it. 18. The benefit which redoundeth to us by it. 19. Helps against temptation. Jonah. 2.4.
MAny are the instructions which this Prophecie hath yeelded in the hearing of most of you: aduertisements and warnings against sinne; disputations against Atheisme; obseruations against Papisme;
MAny Are the instructions which this Prophecy hath yielded in the hearing of most of you: advertisements and Warnings against sin; disputations against Atheism; observations against Papism;
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in the person of the mariners, comparisons of Gentiles with vs that be Christians; and doctrines of diuerse sorts, as Gods spirit from time to time hath assisted me.
in the person of the Mariners, comparisons of Gentiles with us that be Christians; and doctrines of diverse sorts, as God's Spirit from time to time hath assisted me.
and is almost swallowed vp in the gulfe of desperation, by reason of the feare of Gods displeasure for sin that hangeth vpon him, (which things oftentimes befall some of the little ones of Christ Iesus) no one matter in this Prophecie is more apparantly fruitfull,
and is almost swallowed up in the gulf of desperation, by reason of the Fear of God's displeasure for since that hangs upon him, (which things oftentimes befall Some of the little ones of christ Iesus) not one matter in this Prophecy is more apparently fruitful,
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his case being this, that sinne egerly insulteth, Satan fiercely impugneth, and his conscience beareth witnesse against his owne soule, that in right iustice should destroy it.
his case being this, that sin eagerly insulteth, Satan fiercely impugns, and his conscience bears witness against his own soul, that in right Justice should destroy it.
and blessed is that speech which bindeth vp the broken, and giueth life to the dying) so the example of my Ionas doth fitly remember me to speake to this purpose,
and blessed is that speech which binds up the broken, and gives life to the dying) so the Exampl of my Ionas does fitly Remember me to speak to this purpose,
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on this hand the flesh sinking with distrustfulnesse into the bottome of hell, being like to acknowledge it selfe a forlorne creature, a cast-away from God, a reprobate from the promises, as if it were some Cain or some Iudas:
on this hand the Flesh sinking with distrustfulness into the bottom of hell, being like to acknowledge it self a forlorn creature, a castaway from God, a Reprobate from the promises, as if it were Some Cain or Some Iudas:
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but on the other hand, the spirit foorthwith mounting into the bosome of the Sauiour, and there apprehending mercie by remission of all iniquities, and forgiuenesse of all transgressions.
but on the other hand, the Spirit forthwith mounting into the bosom of the Saviour, and there apprehending mercy by remission of all iniquities, and forgiveness of all transgressions.
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But because this text doth note vnto vs some doctrine besides this, and the illustration of that doth make a way for my purpose, I will first touch the other, obseruing in the generall words, these three things to be handled.
But Because this text does note unto us Some Doctrine beside this, and the illustration of that does make a Way for my purpose, I will First touch the other, observing in the general words, these three things to be handled.
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But it signifieth a suspition, and mistrust of the losse of all Gods loue, a putting out of his protection, a reiecting or casting off to wrath and eternall damnation.
But it signifies a suspicion, and mistrust of the loss of all God's love, a putting out of his protection, a rejecting or casting off to wrath and Eternal damnation.
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Moses saith of the land of Canaan, that it was not as the land of Egypt from vvhence they came, that is a place hatefull to him, inhabited with idolaters, but the eyes of the Lord God are alwaies vpon this, that is to say, his gracious loue, from the beginning of the yeare,
Moses Says of the land of Canaan, that it was not as the land of Egypt from whence they Come, that is a place hateful to him, inhabited with Idolaters, but the eyes of the Lord God Are always upon this, that is to say, his gracious love, from the beginning of the year,
and by imprisonment in the whale, the horrour of his transgression, and disobedience toward his God, the remembraunce of that grace before, from which he was now fallen, of a Prophet to become a runnagate, do so amate his heart, that when he thinketh of himselfe, he resolueth as a despairing abiect, that he hath no fellowship in the inheritance of Gods Saints,
and by imprisonment in the whale, the horror of his Transgression, and disobedience towards his God, the remembrance of that grace before, from which he was now fallen, of a Prophet to become a runagate, do so amate his heart, that when he Thinketh of himself, he resolveth as a despairing abject, that he hath no fellowship in the inheritance of God's Saints,
So that now either he supposeth, that he belongeth not to Gods election, and that he had neuer bene booked, in the register of those Saints, which were appointed vnto life,
So that now either he Supposeth, that he belongeth not to God's election, and that he had never be booked, in the register of those Saints, which were appointed unto life,
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And how wofull a thought was that, to perswade his soule, that nothing belonged vnto him but damnation? The second was against the Highest, that his counsels should depend vpon our mutabilitie,
And how woeful a Thought was that, to persuade his soul, that nothing belonged unto him but damnation? The second was against the Highest, that his Counsels should depend upon our mUTABILITY,
We are chosen not being holy, but that we should be holy. God then contemplating in himselfe, his counsell which is immutable, retaineth still his secret purpose,
We Are chosen not being holy, but that we should be holy. God then contemplating in himself, his counsel which is immutable, retaineth still his secret purpose,
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5 Then it is a wrong opinion, either of the Papist teaching, or the Prophet here mistrusting, that any of Gods faithfull ones, can be finally cast away.
5 Then it is a wrong opinion, either of the Papist teaching, or the Prophet Here mistrusting, that any of God's faithful ones, can be finally cast away.
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and faith and hope and glorie, through many seas of temptation, and downefals of despaire, through Vrias his death with Dauid, through denying of Christ with Peter.
and faith and hope and glory, through many Seas of temptation, and downfalls of despair, through Vrias his death with David, through denying of christ with Peter.
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yet this shall but shew their great zeale, and loue vnto their brethren, as also their earnestnesse for Gods glorie, which they thought might more appeare by sauing of a multitude, then by their priuate safetie:
yet this shall but show their great zeal, and love unto their brothers, as also their earnestness for God's glory, which they Thought might more appear by Saving of a multitude, then by their private safety:
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And if the Spirit of the Almightie, doe in some places of the Scripture, speake of blotting out of that booke, which is the booke of life, this is not by and by to be taken literally,
And if the Spirit of the Almighty, do in Some places of the Scripture, speak of blotting out of that book, which is the book of life, this is not by and by to be taken literally,
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In all which, & other places of the same qualitie, the speech of Origene is most true, that as the most ciuill man if he were to goe among Barbarians, (as suppose the Moores or Tartarians) had neede to learne the language of that people,
In all which, & other places of the same quality, the speech of Origen is most true, that as the most civil man if he were to go among Barbarians, (as suppose the Moors or Tartarians) had need to Learn the language of that people,
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if he meane to speake vnto them, or do any good among them, so when the Lord would teach vs in the Scriptures, he contempereth his phrases to our capacitie,
if he mean to speak unto them, or do any good among them, so when the Lord would teach us in the Scriptures, he contempereth his phrases to our capacity,
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And this he doth in the case in question, resoluing by the speech of wiping out of Gods booke, an assurednesse that they shall neuer haue anie portion in the fellowship of eternitie.
And this he does in the case in question, resolving by the speech of wiping out of God's book, an assuredness that they shall never have any portion in the fellowship of eternity.
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But let vs most firmely hold this, that whom he hath once chosen, to a true feeling of his grace, he doth neuer vtterly cast them away, from his sight and good fauour.
But let us most firmly hold this, that whom he hath once chosen, to a true feeling of his grace, he does never utterly cast them away, from his sighed and good favour.
that neither death nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, no that neither hell nor diuell shall be able to separate him, from the loue of God, which is in Christ Iesus our Lord, this man neede not stand in feare of casting out of Gods sight, or perishing from his fauour.
that neither death nor life, nor Angels, nor principalities, nor Powers, nor things present, nor things to come, not that neither hell nor Devil shall be able to separate him, from the love of God, which is in christ Iesus our Lord, this man need not stand in Fear of casting out of God's sighed, or perishing from his favour.
And if that his sinne, or Satan sometimes suggest the contrarie, or his owne heart do discourage him, this is but a temptation, which notwithstanding must be strongly resisted, with heartie and earnest prayer.
And if that his sin, or Satan sometime suggest the contrary, or his own heart do discourage him, this is but a temptation, which notwithstanding must be strongly resisted, with hearty and earnest prayer.
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For the infallible word of God hath taught vs to say with Saint Paule, if God be on our side, what matter vvho be against vs? And God iustifieth: vvho shall condemne? And with Saint Iohn in his first Epistle:
For the infallible word of God hath taught us to say with Saint Paul, if God be on our side, what matter who be against us? And God Justifieth: who shall condemn? And with Saint John in his First Epistle:
but we stay it vpon the power of God, and on the loue of our Christ, from the hands of whom, none are able to plucke that away, which they haue chosen.
but we stay it upon the power of God, and on the love of our christ, from the hands of whom, none Are able to pluck that away, which they have chosen.
I dare to say with Saint Bernard (and it is an excellent saying,) Three things I consider vvherein my hope doth consist, the loue of his adoption, the truth of his promise, the power of his performance.
I Dare to say with Saint Bernard (and it is an excellent saying,) Three things I Consider wherein my hope does consist, the love of his adoption, the truth of his promise, the power of his performance.
this is the stay of a Christian, vnto the measure whereof, if any shall find that yet he hath not attained, let him pray to God to enlarge his knowledge and vnderstanding.
this is the stay of a Christian, unto the measure whereof, if any shall find that yet he hath not attained, let him pray to God to enlarge his knowledge and understanding.
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This griefe of his, was sustained by a trust in Gods free promises, who hath sayd, that if the wicked will returne from all his sinnes that he hath committed, and keepe all his statutes,
This grief of his, was sustained by a trust in God's free promises, who hath said, that if the wicked will return from all his Sins that he hath committed, and keep all his statutes,
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but in his bitternesse he turneth his speech vnto the Lord, I am cast away from thy sight, I will looke againe to thy Temple, so in want of hope shewing a hope, a confidence in a diffidence.
but in his bitterness he turns his speech unto the Lord, I am cast away from thy sighed, I will look again to thy Temple, so in want of hope showing a hope, a confidence in a diffidence.
This is the fruite of beleeuing the sweete mercy of our Sauiour, that in the day of sorest triall, it is able to keepe vs vpright, who else should fall downe groueling.
This is the fruit of believing the sweet mercy of our Saviour, that in the day of Sorest trial, it is able to keep us upright, who Else should fallen down groveling.
It is written of the Cranes, that when they do intend in stormy and troublesome times, to flye ouer the seas, fearing lest by the blasts of the wind, their bodies which be but light, should be beaten into the sea,
It is written of the Cranes, that when they do intend in stormy and troublesome times, to fly over the Seas, fearing lest by the blasts of the wind, their bodies which be but Light, should be beaten into the sea,
While we do crosse this troublesome world of sinne and great temptation, it is faith which must be our ballace, it is faith which must preserue vs equably vpright,
While we do cross this troublesome world of sin and great temptation, it is faith which must be our balance, it is faith which must preserve us equably upright,
10 All which how much the faithfull esteemed and accompted of, Dauids example may teach vs, who when there was but a Tabernacle, whose beauty was much inferiour to the magnificent Temple of Salomon,
10 All which how much the faithful esteemed and accounted of, David Exampl may teach us, who when there was but a Tabernacle, whose beauty was much inferior to the magnificent Temple of Solomon,
from the which if we be beate off, by the force of actuall crimes, the second planke is repentance to be caught at, which if we hold fast and do not leaue, it will bring vs into the hauen of blessed and quiet rest.
from the which if we be beat off, by the force of actual crimes, the second plank is Repentance to be caught At, which if we hold fast and do not leave, it will bring us into the Haven of blessed and quiet rest.
But of all places, he chooseth the Temple to do the deed, because that was the house where God had put his name, who although he be euery where, by his being and presence and power,
But of all places, he chooses the Temple to do the deed, Because that was the house where God had put his name, who although he be every where, by his being and presence and power,
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This did make that house and city, to be counted an holy mansion, the very ioy of the earth, the beauty of the world, the glory of all nations, the pallace of the great king, the delight and paradise, and garden of the Highest.
This did make that house and City, to be counted an holy mansion, the very joy of the earth, the beauty of the world, the glory of all Nations, the palace of the great King, the delight and paradise, and garden of the Highest.
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so grieued that himselfe in his flights and persecutions, was hindered from assembling within those courts of the Lord, that he witnesseth for his owne part, that neuer heart did so bray, to find the brooke of water,
so grieved that himself in his flights and persecutions, was hindered from assembling within those Courts of the Lord, that he Witnesseth for his own part, that never heart did so bray, to find the brook of water,
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But afterward, when Salomon had erected his famous house to the Lord; that had many extraordinarie blessings granted to it, at the time of the dedication:
But afterwards, when Solomon had erected his famous house to the Lord; that had many extraordinary blessings granted to it, At the time of the dedication:
And witnessing withall, their obedience vnto the Lord, and to men the constancie of their profession, who held that place as the seale of the Lords assured protection ouer them.
And witnessing withal, their Obedience unto the Lord, and to men the constancy of their profession, who held that place as the seal of the lords assured protection over them.
And truely the maiestie, and great fame of the place was such, that when the second Temple, which was a farre meaner matter, was raised vp, the Princes of the earth which were of the very Gentiles, did repute it and esteeme it a thing most holy.
And truly the majesty, and great fame of the place was such, that when the second Temple, which was a Far meaner matter, was raised up, the Princes of the earth which were of the very Gentiles, did repute it and esteem it a thing most holy.
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The regard which was borne to that sanctuarie, by Alexander the great, sometimes king of the Macedonians, by Ptolomeus Philadelphus, by Pompey the great Romane, some wherof did there offer sacrifice,
The regard which was born to that sanctuary, by Alexander the great, sometime King of the Macedonians, by Ptolemy Philadelphus, by Pompey the great Roman, Some whereof did there offer sacrifice,
as it is testified by Iosephus, and the coming vp of the Eunuch of Candace the Queene of Aethiopia, who resorted thither of purpose for to worship, do make this very plaine vnto vs. Then our man (who sometimes had bene a Prophet,
as it is testified by Iosephus, and the coming up of the Eunuch of Candace the Queen of Ethiopia, who resorted thither of purpose for to worship, do make this very plain unto us Then our man (who sometime had be a Prophet,
and of likely hood had gone vp to Hierusalem to do his deuotions, contrarie to the custome of the Israelites in his time) had great reason to bethinke himselfe of this place.
and of likely hood had gone up to Jerusalem to do his devotions, contrary to the custom of the Israelites in his time) had great reason to bethink himself of this place.
11 The doctrine to be deriued vnto vs from hence, is this, that since in substance we are inheritours of that faith, which the Israelites and Iewes did holde,
11 The Doctrine to be derived unto us from hence, is this, that since in substance we Are inheritors of that faith, which the Israelites and Iewes did hold,
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They knew that if the priuate prayers, or lifting vp of the hands of one man, were acceptable to the Lord, thē the voyce of a multitude, making their requests ioy•tly together, would more sound in the eares of God.
They knew that if the private Prayers, or lifting up of the hands of one man, were acceptable to the Lord, them the voice of a multitude, making their requests ioy•tly together, would more found in the ears of God.
If the Sauior hath made a promise to be in the middle of them, where two or three are gathered together, with what an eye of cōpassion, is he present to looke vpon hundreds,
If the Saviour hath made a promise to be in the middle of them, where two or three Are gathered together, with what an eye of compassion, is he present to look upon hundreds,
or thousands of his, assembled into one place? Then let vs account it our happinesse, that we may ioyne our prayers vnto a great congregation, which God denieth to his best children, in the time of persecution,
or thousands of his, assembled into one place? Then let us account it our happiness, that we may join our Prayers unto a great congregation, which God Denieth to his best children, in the time of persecution,
For herein God giueth a most approoued argument of his loue, that we are not forced to runne from this sea to another, from this land vnto that, so to enioy this blessing:
For herein God gives a most approved argument of his love, that we Are not forced to run from this sea to Another, from this land unto that, so to enjoy this blessing:
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but we need no more but euen step out of doores, it is so brought home vnto vs. And let vs each man exhort that brother of his, who yet wanteth vnderstanding, to hasten vnto this banket:
but we need no more but even step out of doors, it is so brought home unto us And let us each man exhort that brother of his, who yet Wants understanding, to hasten unto this banquet:
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it was to obserue his words, and his eloquence, and the manner of his gracious deliuery (for Ambrose was an eloquent and sweete man) but at length the matter of his Sermons tooke him,
it was to observe his words, and his eloquence, and the manner of his gracious delivery (for Ambrose was an eloquent and sweet man) but At length the matter of his Sermons took him,
12 Then they are much to be blamed, who do willingly and of purpose, absent themselues from this place, be they either the stiffe and stubburne recusants, whose fancy and refractary will, is called by the name of conscience:
12 Then they Are much to be blamed, who do willingly and of purpose, absent themselves from this place, be they either the stiff and stubborn recusants, whose fancy and refractory will, is called by the name of conscience:
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who being inuited to the Supper of the Lambe, yet keepe themselues away, and therefore according to Christs parable, are well compelled by the Magistrate to come in.
who being invited to the Supper of the Lamb, yet keep themselves away, and Therefore according to Christ parable, Are well compelled by the Magistrate to come in.
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Or be it the ancient Donatist, or Rogatian, in times past so peeuishly bent, who abstained from the assemblies of all other men whatsoeuer, which were not of his opinion,
Or be it the ancient Donatist, or Rogatian, in times passed so peevishly bent, who abstained from the assemblies of all other men whatsoever, which were not of his opinion,
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Vincentius one of their company, is iustly reprooued by Saint Austen, because when the Lord had sayd that all the earth should be filled with his maiesty, Amen, Amen,
Vincentius one of their company, is justly reproved by Saint Austen, Because when the Lord had said that all the earth should be filled with his majesty, Amen, Amen,
Or be they our new Barrhoists, sprong from the seede of the Donatists, who because they conceiue, that some spots & spotted men, do yet remaine within the Church of England, they single themselues from vs, by a schismaticall rent.
Or be they our new Barrhoists, sprung from the seed of the Donatists, who Because they conceive, that Some spots & spotted men, do yet remain within the Church of England, they single themselves from us, by a Schismatical rend.
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They forget that the spouse is blacke, while she remaineth on earth, that in the field where the best seede is said by Christ to be sowne, tares spring vp as well as wheate;
They forget that the spouse is black, while she remains on earth, that in the field where the best seed is said by christ to be sown, tares spring up as well as wheat;
nor for the bad fishes sake, do we breake the nets of the Lord, nor for the goates which are to be seuered in the end, do vve leaue the flocke of the Lord,
nor for the bad Fish sake, do we break the nets of the Lord, nor for the Goats which Are to be severed in the end, do we leave the flock of the Lord,
and therefore much in his grace, acquainted with his counsels, and purpose concerning Israel, where he had long preached, one neere about his God, should now with such a horrour,
and Therefore much in his grace, acquainted with his Counsels, and purpose Concerning Israel, where he had long preached, one near about his God, should now with such a horror,
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But the remembrance of that fauour which he before enioyed, doth deiect him the more; that after so large measure of Gods bountifulnesse toward him, he shold be vnthankfull.
But the remembrance of that favour which he before enjoyed, does deject him the more; that After so large measure of God's bountifulness towards him, he should be unthankful.
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Notwithstanding betweene the one and the other, there is a combat hardly fought out, much ebbing and much flowing, much rising and much falling, that the waues are not so various,
Notwithstanding between the one and the other, there is a combat hardly fought out, much ebbing and much flowing, much rising and much falling, that the waves Are not so various,
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Whereunto at the last a victorie commeth, but it is with great difficultie in the meane while, the inward man and the outward, the spirit and the flesh most vehemently wrastling.
Whereunto At the last a victory comes, but it is with great difficulty in the mean while, the inward man and the outward, the Spirit and the Flesh most vehemently wrestling.
Now as Saint Iames hath told vs: Blessed is the man that endureth temptation : he that striueth, and standeth, and in the end cōquereth, shall not loose his reward.
Now as Saint James hath told us: Blessed is the man that Endureth temptation: he that strives, and Stands, and in the end conquereth, shall not lose his reward.
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and Christ for his part came for that purpose, not to breake the brused reed, nor to quench the smoking flaxe, we are in exāple of thē both (the father & the word) to bind vp the broken,
and christ for his part Come for that purpose, not to break the Bruised reed, nor to quench the smoking flax, we Are in Exampl of them both (the father & the word) to bind up the broken,
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14 Then to speake to this argument, whosoeuer thou art, that gronest vnder this heauie burthen, strengthen thy feeble knees, & resume thy decaying spirits.
14 Then to speak to this argument, whosoever thou art, that gronest under this heavy burden, strengthen thy feeble knees, & resume thy decaying spirits.
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that thy best way were to dispatch thy selfe of thy life, by some fall, or a knife, or by drowning, or otherwise, since thou art but a forlorne person,
that thy best Way were to dispatch thy self of thy life, by Some fallen, or a knife, or by drowning, or otherwise, since thou art but a forlorn person,
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and a castaway in Gods sight, (which is a most fearefull and vncomfortable thought,) yet vnderstand that these suggestions and a thousand more of that kind, are but attempts of thine enemie, who would willingly rush vpon thee:
and a castaway in God's sighed, (which is a most fearful and uncomfortable Thought,) yet understand that these suggestions and a thousand more of that kind, Are but attempts of thine enemy, who would willingly rush upon thee:
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How great was Iobs extremitie, when he cursed the day of his birth, and being vnpatient and vnruly, he satisfieth not himselfe againe and againe to curse it? In what a case was Dauid,
How great was Jobs extremity, when he cursed the day of his birth, and being unpatient and unruly, he Satisfieth not himself again and again to curse it? In what a case was David,
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It was not well with him, when he distrusted God in his promises, daring to say vnaduisedly in the midst of his distresses, that all men were lyers, that was, euery one of them who did tell him, and that from the mouth of Samuel, the true Prophet of the Lord, that he should be the king ouer Israel.
It was not well with him, when he distrusted God in his promises, daring to say unadvisedly in the midst of his Distresses, that all men were liars, that was, every one of them who did tell him, and that from the Mouth of Samuel, the true Prophet of the Lord, that he should be the King over Israel.
when he cryed, It is enough, Lord take away my soule ? How did Peter striue in himselfe, whether he shold deny Christ or no? and imagine what he thought of it when he had done it, and wept bitterly.
when he cried, It is enough, Lord take away my soul? How did Peter strive in himself, whither he should deny christ or no? and imagine what he Thought of it when he had done it, and wept bitterly.
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What disquietnesse did the pricke in the flesh bring to Saint Paule, when it made him pray thrise, that is, very many times, that he might be deliuered from it? But how hote is his conflict betweene the flesh and the spirit, when he termeth himselfe a wretched man,
What disquietness did the prick in the Flesh bring to Saint Paul, when it made him pray thrice, that is, very many times, that he might be Delivered from it? But how hight is his conflict between the Flesh and the Spirit, when he termeth himself a wretched man,
especially in those who are weake in mind or body, by reading or by hearing, by being too much alone, by children and by friends, by prosperitie or aduersitie, by a word spoken at aduenture, by any thing which the mind of the troubled partie doth apprehend.
especially in those who Are weak in mind or body, by reading or by hearing, by being too much alone, by children and by Friends, by Prosperity or adversity, by a word spoken At adventure, by any thing which the mind of the troubled party does apprehend.
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In this appeareth Gods prouidence, and his endlesse loue in protecting, that he so ballanceth discomfort, with an equall weight of comfort, that euill and distrust doth not preuaile,
In this appears God's providence, and his endless love in protecting, that he so balanceth discomfort, with an equal weight of Comfort, that evil and distrust does not prevail,
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If the challenger be on the left hand readie to defie vs, the defendant is on the right hand as readie to maintaine vs. If the inuader be behind vs, the protectour is before vs:
If the challenger be on the left hand ready to defy us, the defendant is on the right hand as ready to maintain us If the invader be behind us, the protector is before us:
He looketh on thee, & relieueth thee, & doth as much saith S. Austen, as cry to thee out of heauen, I looke vpon you: do you wrastle, I will helpe you:
He looks on thee, & relieveth thee, & does as much Says S. Austen, as cry to thee out of heaven, I look upon you: do you wrestle, I will help you:
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Yea to the end that he might the better vnderstand, what thy miseries be, amidst such strong throbbes of temptation, he let his owne sonne take flesh vpon him, who became a man clothed with mortalitie, that therein by humane practise,
Yea to the end that he might the better understand, what thy misery's be, amid such strong throbbes of temptation, he let his own son take Flesh upon him, who became a man clothed with mortality, that therein by humane practice,
Now what needest thou at all to shake or quiuer, when his shield and his safegard do perpetually attend thee? The experience of things past, should encourage thee for hereafter.
Now what Needest thou At all to shake or quiver, when his shield and his safeguard do perpetually attend thee? The experience of things past, should encourage thee for hereafter.
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he hath admitted thee by baptisme, into the fellowship of his Saints, he hath sealed his affection toward thee, by the Sacrament of his body and his bloud;
he hath admitted thee by Baptism, into the fellowship of his Saints, he hath sealed his affection towards thee, by the Sacrament of his body and his blood;
for the delightfulnes of the ioy cōceiued therby, as it were melt thee in kindnes toward thy God? Why sholdest thou not say with Dauid, what shall I render vnto the Lord, for all his benefits toward me? Or I will loue thee dearely ô Lord my strength.
for the delightfulness of the joy conceived thereby, as it were melt thee in kindness towards thy God? Why Shouldst thou not say with David, what shall I render unto the Lord, for all his benefits towards me? Or I will love thee dearly o Lord my strength.
God might haue suffered me to haue frozen in my dregs, to runne on to all filthines & vncleannesse with the worldlings, to haue died before that I had vnderstood what belonged vnto his seruice,
God might have suffered me to have frozen in my dregs, to run on to all filthiness & uncleanness with the worldlings, to have died before that I had understood what belonged unto his service,
but to releeue me when I neede, to helpe me when I am readie to drowne, to saue me when I am sinking, to quicken me when I am at deaths doore, is an argument of such fauour as he can better giue, then I can well conceiue.
but to relieve me when I need, to help me when I am ready to drown, to save me when I am sinking, to quicken me when I am At death's door, is an argument of such favour as he can better give, then I can well conceive.
And since I haue these testimonies of his assured fauour, let the world allure and slily entice, let the flesh insult while it will, let Satan tempt and not spare, let doubts and thoughts & distrusts, be eger and eger againe;
And since I have these testimonies of his assured favour, let the world allure and slily entice, let the Flesh insult while it will, let Satan tempt and not spare, let doubts and thoughts & distrusts, be eager and eager again;
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as if he did bleed with tendernesse and softnesse, calling vpon God, ô Lord my God. Wherin he shewed so sound an hope, that although he should kill him (as Iob saith of himselfe) yet he would not leaue him, but wold euermore trust in him:
as if he did bleed with tenderness and softness, calling upon God, o Lord my God. Wherein he showed so found an hope, that although he should kill him (as Job Says of himself) yet he would not leave him, but wold evermore trust in him:
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and the comfortable writings of other wise and learned men. There is better balme in the Scriptures, then euer was in Gilead; there is a refreshing riuer;
and the comfortable writings of other wise and learned men. There is better balm in the Scriptures, then ever was in Gilead; there is a refreshing river;
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Here, that is, in the house of God, Dauid did find wholesome instruction, when he was so affretted with the prosperitie of the wicked, that he had almost renounced the seruice of the Lord.
Here, that is, in the house of God, David did find wholesome instruction, when he was so affretted with the Prosperity of the wicked, that he had almost renounced the service of the Lord.
How was he troubled with that conceit and could not be resolued, vntill he went into the Sanctuarie? God directeth the mouth of the preacher, that when himselfe scant thinketh of that particular fruite, he speaketh to the heart of some one man in this point, of some other in another.
How was he troubled with that conceit and could not be resolved, until he went into the Sanctuary? God directeth the Mouth of the preacher, that when himself scant Thinketh of that particular fruit, he speaks to the heart of Some one man in this point, of Some other in Another.
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and in the midst of our prayer, if it be with vehement intention of our spirits, he will distill downe a deaw, of the sweet influence of his grace, that we shall arise vp more setled.
and in the midst of our prayer, if it be with vehement intention of our spirits, he will distil down a dew, of the sweet influence of his grace, that we shall arise up more settled.
Heartie and earnest prayer, what cloudes doth it not pierce, what heauens doth it not enter? Fourthly let him not feare, to impart his griefe to his friend,
Hearty and earnest prayer, what Clouds does it not pierce, what heavens does it not enter? Fourthly let him not Fear, to impart his grief to his friend,
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and what a ioy to the mind, is a word spoken in season? But the faithfull minister, of all other things doth hold this for his charge, to hearken to such complaining, to raise vp such mē lamenting.
and what a joy to the mind, is a word spoken in season? But the faithful minister, of all other things does hold this for his charge, to harken to such complaining, to raise up such men lamenting.
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Vnto these this may be added, that it shall not a little helpe to haue conference with such, who in former times haue bene exercised with the like temptations, that out of their experience being plentifully powred out;
Unto these this may be added, that it shall not a little help to have conference with such, who in former times have be exercised with the like temptations, that out of their experience being plentifully poured out;
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And they who are in this cafe, are not a little reuiued, to know that any other hath bene troubled like themselues, which they will hardly beleeue, thinking that none did euer beare such a burthen, as is vpon their shoulders.
And they who Are in this cafe, Are not a little revived, to know that any other hath be troubled like themselves, which they will hardly believe, thinking that none did ever bear such a burden, as is upon their shoulders.
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and other sinners. 8. Why God suffereth his to be in miserie. 9. Particular consideration doth most stirre vp our affection. 14. By fearing small crossings in doing our duties, we incurre other very great daungers. 16. All helpe is to be ascribed to God. 17. How a godly man may desire that his life may be prolonged. 20. The faithfull ought particularly to apply Gods loue to themselues, 22. which the Church of Rome doth not. Ionah. 2.5.6. The waters compassed me about vnto the soule, the depth closed me round about, and the weedes were wrapped about mine head.
and other Sinners. 8. Why God suffers his to be in misery. 9. Particular consideration does most stir up our affection. 14. By fearing small crossings in doing our duties, we incur other very great dangers. 16. All help is to be ascribed to God. 17. How a godly man may desire that his life may be prolonged. 20. The faithful ought particularly to apply God's love to themselves, 22. which the Church of Rome does not. Jonah. 2.5.6. The waters compassed me about unto the soul, the depth closed me round about, and the weeds were wrapped about mine head.
From the terrour and danger wherof, being recouered by the effectuall apprehension of grace, by a liuely faith, he returneth to contemplate the perill of his body;
From the terror and danger whereof, being recovered by the effectual apprehension of grace, by a lively faith, he returns to contemplate the peril of his body;
yet with such copiousnesse, especially being in so short a prayer, that a man would wonder at first, how the Spirit of God which vseth to speake pressely and briefly,
yet with such copiousness, especially being in so short a prayer, that a man would wonder At First, how the Spirit of God which uses to speak pressely and briefly,
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to the death, saith the Chaldee Paraphrase, as intending that he was now likely to be drowned, his life to depart from him, his soule to be seuered from her carnall habitation.
to the death, Says the Chaldee paraphrase, as intending that he was now likely to be drowned, his life to depart from him, his soul to be severed from her carnal habitation.
the enemie of my life, the water which hath no mercie, was aboue me and below me and round about me, without me and within me, that my being was death, my hope was but destruction, nothing possible vnto me but drowning,
the enemy of my life, the water which hath no mercy, was above me and below me and round about me, without me and within me, that my being was death, my hope was but destruction, nothing possible unto me but drowning,
but I was in the maine Ocean, which is called for the hugenesse of it, the gathering of waters, and elsewhere Tehom, a gulfe or bottomelesse pit, I was in that vastnesse, which sometimes cannot be sounded by very long lines;
but I was in the main Ocean, which is called for the hugeness of it, the gathering of waters, and elsewhere Tehom, a gulf or bottomless pit, I was in that vastness, which sometime cannot be sounded by very long lines;
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yea somewhere very straungely, strangely I say, that in such places as where the depth seemeth to be of incredible greatnesse, weedes should be seene in abundance, in the vpper superficies, the very toppe of the water,
yea somewhere very strangely, strangely I say, that in such places as where the depth seems to be of incredible greatness, weeds should be seen in abundance, in the upper superficies, the very top of the water,
But that weedes do grow in the sea, & those of some price, Solinus letteth vs know, saying that shrubs and weedes in the Ligustike sea, are those from whence our Corall commeth.
But that weeds do grow in the sea, & those of Some price, Solinus lets us know, saying that shrubs and weeds in the Ligustike sea, Are those from whence our Coral comes.
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And in my iudgement this cleareth that doubt, which ariseth vnto some, in the third verse of this chapter, where because it is reported, that he was in the very bottome in the midst of the sea,
And in my judgement this cleareth that doubt, which arises unto Some, in the third verse of this chapter, where Because it is reported, that he was in the very bottom in the midst of the sea,
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and all the waues and surges did go ouer and ouer him, they suppose the meaning of it to be, that as soone as he was cast foorth ouer shipboord by the mariners, the whale forthwith deuoured him, on which because the waues passed,
and all the waves and surges did go over and over him, they suppose the meaning of it to be, that as soon as he was cast forth over shipboard by the Mariners, the whale forthwith devoured him, on which Because the waves passed,
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Whereas this place doth rather enforce, that betweene the time of his casting foorth, and the swallowing of the whale, there was some prety little space, which in this text is insinuated.
Whereas this place does rather enforce, that between the time of his casting forth, and the swallowing of the whale, there was Some pretty little Molle, which in this text is insinuated.
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It is very likely that it was some Cape or Promontorie, which did shoote foorth from the continent or firme-land, whereof there are very many in all the sea shore neare to Iapho;
It is very likely that it was Some Cape or Promontory, which did shoot forth from the continent or firm-land, whereof there Are very many in all the sea shore near to Japho;
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And this argueth all to be done, not very farre from the shore, because a tempest deprehended the mariners at the first, soone after that they put frō land.
And this argue all to be done, not very Far from the shore, Because a tempest deprehended the Mariners At the First, soon After that they put from land.
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What more could a carnall man wish vpon his enemie, if he would wish to be neuer afterward troubled with him on earth? This is the full recounting in particular, of those feares which were vpon this sinner.
What more could a carnal man wish upon his enemy, if he would wish to be never afterwards troubled with him on earth? This is the full recounting in particular, of those fears which were upon this sinner.
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The speaker then and the reader, are in this case to pray God, that he will descend and come downe vnto them, that he will touch the heart of the one with the key of knowledge,
The speaker then and the reader, Are in this case to pray God, that he will descend and come down unto them, that he will touch the heart of the one with the key of knowledge,
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Beyond hope to saue, beyond thought to preserue, in a deplored state, and at a desperate pinch to succour, is an eminent grace and fauour, neuer enough recorded, neuer enough reported.
Beyond hope to save, beyond Thought to preserve, in a deplored state, and At a desperate pinch to succour, is an eminent grace and favour, never enough recorded, never enough reported.
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this doth euen melt the heart of the Prophet in kindnesse, to see that from the bottome of millions of extremities, he was deliuered by the free grace of his maker.
this does even melt the heart of the Prophet in kindness, to see that from the bottom of millions of extremities, he was Delivered by the free grace of his maker.
It was a good speech of Philo the Iew, which he vttered on this occasion: whē that beast Caligula could be perswaded by no reason, nor by any mans intercession,
It was a good speech of Philo the Iew, which he uttered on this occasion: when that beast Caligula could be persuaded by no reason, nor by any men Intercession,
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This time of long staying, was first to make man without all excuse, who if he had bene restored immediatly, peraduenture would haue boasted in the pride of his heart, that it had bene a needlesse labour, for God to repaire him;
This time of long staying, was First to make man without all excuse, who if he had be restored immediately, Peradventure would have boasted in the pride of his heart, that it had be a needless labour, for God to repair him;
The opinion of which mysterie shall take deeper roote in vs, if therein we vse our selues as Ionas did here, that is, specially recount the euill then sustained,
The opinion of which mystery shall take Deeper root in us, if therein we use our selves as Ionas did Here, that is, specially recount the evil then sustained,
our hands were polluted, our hearts were defiled, our deedes were depraued, our toungs were profaned, our thoughts were corrupted, our knowledge was decayed, our vnderstanding darkened, all the powers of our mind euen to the death were wounded:
our hands were polluted, our hearts were defiled, our Deeds were depraved, our tongues were profaned, our thoughts were corrupted, our knowledge was decayed, our understanding darkened, all the Powers of our mind even to the death were wounded:
yet the riches of the mercie of him, who redeemed vs by his owne precious bloud, did frustrate our enemies, did supply all our infirmities, did amend our defects,
yet the riches of the mercy of him, who redeemed us by his own precious blood, did frustrate our enemies, did supply all our infirmities, did amend our defects,
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and set vs at libertie, that nothing should be layed to the charge of vs. 9 This sweet recapitulation, mooueth a tender conceipt in soule, & is pleasing vnto God, who delighteth in that cōscience, which is brused with such often and ingeminated motions.
and Set us At liberty, that nothing should be laid to the charge of us 9 This sweet recapitulation, moveth a tender conceit in soul, & is pleasing unto God, who delights in that conscience, which is Bruised with such often and ingeminated motions.
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How doth the spouse of Christ in the Canticles, fetch backward and forward the description of her loue? how particularly doth she speake? It is not enough to say that her welbeloued is white and ruddy, the chiefest of ten thousand, but, his head is as fine gold, his lockes curled and blacke as a rauen:
How does the spouse of christ in the Canticles, fetch backward and forward the description of her love? how particularly does she speak? It is not enough to say that her well-beloved is white and ruddy, the chiefest of ten thousand, but, his head is as fine gold, his locks curled and black as a raven:
if it might be, he holdeth it not sufficient to say, the citie is solitarie vvhich vvas lately full of people, she is novv as a vvidovv, but in speciall he doth amplifie the desolatiō of it.
if it might be, he holds it not sufficient to say, the City is solitary which was lately full of people, she is now as a widow, but in special he does amplify the desolation of it.
The Lord is my rocke and my fortresse, and he that deliuereth me, my God and my strength, in him vvill I trust, my shield, the horne also of my saluation and my refuge.
The Lord is my rock and my fortress, and he that Delivereth me, my God and my strength, in him will I trust, my shield, the horn also of my salvation and my refuge.
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In a word, our best laying open of our hearts before the Lord, which should be with an exquisitenesse and curiousnesse if it might be, not of words so much and of forme,
In a word, our best laying open of our hearts before the Lord, which should be with an exquisiteness and curiousness if it might be, not of words so much and of Form,
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He is litle lesse then a brutish creature, or at least he is a very ill minded subiect, who hauing age and experience, doth not giue the Lord thankes for her.
He is little less then a brutish creature, or At least he is a very ill minded Subject, who having age and experience, does not give the Lord thanks for her.
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so feruently as he doth, that is yet more; and freely, vvhereas vve vvere such little ones, vvhen as vve vvere such bad ones. Or otherwise if you please.
so fervently as he does, that is yet more; and freely, whereas we were such little ones, when as we were such bad ones. Or otherwise if you please.
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in temptation to strengthen vs. All this should make our hearts pant, and say with Dauid, What shall I render to the Lord for all his benefites toward me ? or with the Patriarke Iacob, I am not vvorthie of the least of all thy mercies,
in temptation to strengthen us All this should make our hearts pant, and say with David, What shall I render to the Lord for all his benefits towards me? or with the Patriarch Iacob, I am not worthy of the least of all thy Mercies,
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as to go on the thornes vnpricked, to walke in the fire vnburnt. When slaunders and defamations haue bene deuised, and such complaints made and suggested against vs,
as to go on the thorns unpricked, to walk in the fire unburnt. When slanders and defamations have be devised, and such complaints made and suggested against us,
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as if no such thing had befallen vs. What sweete thoughts should this worke? what passions of admiration? what embracings of Gods mercies? He who knoweth this and performeth it, doth make true vse of that which befalleth him, in crossing ouer the troublesome sea of this world,
as if no such thing had befallen us What sweet thoughts should this work? what passion of admiration? what embracings of God's Mercies? He who Knoweth this and Performeth it, does make true use of that which befalls him, in crossing over the troublesome sea of this world,
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13 I beate this point the more, as partly to demonstrate that these words of my text, which seeme to vs so barren, are not altogether without their fruite;
13 I beat this point the more, as partly to demonstrate that these words of my text, which seem to us so barren, Are not altogether without their fruit;
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but another man might find some other doctrine in them, as God doth giue diuerse conceipts to diuerse of his seruants.) So againe to draw each of vs to a speciall consideration, of that good or that euill, which hath or doth fall vpon vs. It is a very dull age,
but Another man might find Some other Doctrine in them, as God does give diverse conceits to diverse of his Servants.) So again to draw each of us to a special consideration, of that good or that evil, which hath or does fallen upon us It is a very dull age,
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our memory is decayed, by reason of the heauinesse of our spirits, and the earthinesse of that corruptible carcasse, which hangeth so fast vpon vs. Then we had neede be wakened with often and loud remembrances, that as drop after drop doth pierce the hardest stone,
our memory is decayed, by reason of the heaviness of our spirits, and the earthiness of that corruptible carcase, which hangs so fast upon us Then we had need be wakened with often and loud remembrances, that as drop After drop does pierce the Hardest stone,
This is the course of our Prophet, by manifold repetitions of the dangers wherein he was, to acknowledge the Lords ayde, to be so much the more ouer him;
This is the course of our Prophet, by manifold repetitions of the dangers wherein he was, to acknowledge the lords aid, to be so much the more over him;
Great loue requireth a great measure of returning retribution, if that possibly may be; if not that, yet of consideration, and earnest contemplation, and acknowledgement to the vttermost.
Great love requires a great measure of returning retribution, if that possibly may be; if not that, yet of consideration, and earnest contemplation, and acknowledgement to the uttermost.
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This word yet commeth with an Emphasis, which confesseth that his helpe came more welcome. But before that I speake of his restoring, one little note more from hence.
This word yet comes with an Emphasis, which Confesses that his help Come more welcome. But before that I speak of his restoring, one little note more from hence.
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14 The daunger whereinto Ionas was fallen, being thus expressed by himselfe, and that with so sensible a feeling, might recall into his mind, the vanitie and folly of his former feare, which was, that when by the Lord he was appoynted to go to Niniueh, he would needes vnto Tarshish.
14 The danger whereinto Ionas was fallen, being thus expressed by himself, and that with so sensible a feeling, might Recall into his mind, the vanity and folly of his former Fear, which was, that when by the Lord he was appointed to go to Nineveh, he would needs unto Tarshish.
It might haue bene, that in Niniue he should haue bene much disgraced, it might haue bene quite despised, perhaps by the king imprisoned, peraduenture put to death.
It might have be, that in Nineveh he should have be much disgraced, it might have be quite despised, perhaps by the King imprisoned, Peradventure put to death.
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In this sort, such who in the Lords causes will not depend vpon him, but in their imagination cast great perils to themselues, thinking to auoid those by declining from their dutie, in that their turning away, do plunge themselues into greater daungers.
In this sort, such who in the lords Causes will not depend upon him, but in their imagination cast great perils to themselves, thinking to avoid those by declining from their duty, in that their turning away, do plunge themselves into greater dangers.
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or amisse, (be it neuer so much against the will of the writer, for that he wanteth true notice) do we not more feare to faile their vniustly extorted motion,
or amiss, (be it never so much against the will of the writer, for that he Wants true notice) do we not more Fear to fail their unjustly extorted motion,
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when we decline from iustice, and that which should be done) and when we thinke that we haue dealt most subtilly and most wisely, Gods finger is vp against vs, and ouerturneth all our pollicies.
when we decline from Justice, and that which should be done) and when we think that we have dealt most subtly and most wisely, God's finger is up against us, and overturneth all our policies.
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Yea peraduenture he whom we haue serued, or she whom we haue feared, by the motion of the Spirit of the Lord, is made a rodde to whip vs, considering that we haue dishonoured them, in making them the authors of vnfit actions;
Yea Peradventure he whom we have served, or she whom we have feared, by the motion of the Spirit of the Lord, is made a rod to whip us, considering that we have dishonoured them, in making them the Authors of unfit actions;
And what a griefe is it to vs, to haue such a worme within vs, fretting and gnawing on vs? The way to preuent all this, is euermore to looke on Gods feare,
And what a grief is it to us, to have such a worm within us, fretting and gnawing on us? The Way to prevent all this, is evermore to look on God's Fear,
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and his precise commandement, and not to swarue from that, and then he whome we sincerely serue, will either send vs the fruite of our desires, or patience in the contrarie.
and his precise Commandment, and not to swerve from that, and then he whom we sincerely serve, will either send us the fruit of our Desires, or patience in the contrary.
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Then how much more the hearts of other inferiour persons? If he thinke that it be fit for vs, where-about we go, he will send it vs; but when he pleaseth:
Then how much more the hearts of other inferior Persons? If he think that it be fit for us, whereabout we go, he will send it us; but when he Pleases:
Now goe we a little forward. Yet thou hast brought my life from the pit. 16 The common translation hath in the future tense, thou wilt lift vp my life.
Now go we a little forward. Yet thou hast brought my life from the pit. 16 The Common Translation hath in the future tense, thou wilt lift up my life.
Let vs then chaunge our heart, and God will change his hand, in the middest of his roughnesse toward vs. Saint Austen in those eight questions which were proposed to him by Dulcitius, speaketh fitly to this matter.
Let us then change our heart, and God will change his hand, in the midst of his roughness towards us Saint Austen in those eight questions which were proposed to him by Dulcitius, speaks fitly to this matter.
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The words which go before from the beginning of the chapter, do shew a fast hold to be layed on Gods fauour by faith, (howsoeuer for some little time it was dismayed) a remission of sinnes,
The words which go before from the beginning of the chapter, do show a fast hold to be laid on God's favour by faith, (howsoever for Some little time it was dismayed) a remission of Sins,
Then since his life was sealed vp against another world, why should he desire to be here againe? Why should he so reioyce that he should be deliuered? Very shame might haue enforced him to hate the light.
Then since his life was sealed up against Another world, why should he desire to be Here again? Why should he so rejoice that he should be Delivered? Very shame might have Enforced him to hate the Light.
And hauing this purpose in him, to aske pardon with sighes and sobbes, he ioyeth with all his heart, that time is permitted him, to performe the vowes of his soule,
And having this purpose in him, to ask pardon with sighs and sobs, he Joyeth with all his heart, that time is permitted him, to perform the vows of his soul,
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It may well be gathered out of the thirtieth Psalme, that the sicknesse of Dauid there insinuated (for that Psalme may best be vnderstoode of sickenesse) was layed vpon him for one fault or other:
It may well be gathered out of the thirtieth Psalm, that the sickness of David there insinuated (for that Psalm may best be understood of sickness) was laid upon him for one fault or other:
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What profite is there in my bloud vvhen I goe downe to the pit? shall the dust giue thankes vnto thee? or shall it declare thy truth? For some one reason or other, which the Spirit of God hath concealed, Hezechias was not readie,
What profit is there in my blood when I go down to the pit? shall the dust give thanks unto thee? or shall it declare thy truth? For Some one reason or other, which the Spirit of God hath concealed, Hezekiah was not ready,
This did make him turne himselfe to the wall, and weepe, and pray to the Lord, that if it might stand with his good pleasure, that sentence might be reuersed.
This did make him turn himself to the wall, and weep, and pray to the Lord, that if it might stand with his good pleasure, that sentence might be reversed.
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20 The onely thing now remaining, is the confident appellation, which he vseth to the Lord, Iehouah ô my God. This sheweth a faith beyond faith, and a hope beyond hope:
20 The only thing now remaining, is the confident appellation, which he uses to the Lord, Jehovah o my God. This shows a faith beyond faith, and a hope beyond hope:
How could flesh and bloud euer beare the heate of strong temptation, without this firme perswasion? What is it to my belly, that bread is prepared for other,
How could Flesh and blood ever bear the heat of strong temptation, without this firm persuasion? What is it to my belly, that bred is prepared for other,
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or Peter, or Iames, or Stephen, but what is it vnto me? It is Meus then and Tuus, as Luther did well teach, it is my God and thy Sauiour which doth satisfie thirstie consciences.
or Peter, or James, or Stephen, but what is it unto me? It is Meus then and Thy, as Luther did well teach, it is my God and thy Saviour which does satisfy thirsty Consciences.
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and in that if in any thing, doth appeare the fruit of the Gospell, which is preached in our dayes, that people sicke and dying, being taught before in their health, can giue most diuine words,
and in that if in any thing, does appear the fruit of the Gospel, which is preached in our days, that people sick and dying, being taught before in their health, can give most divine words,
so it bringeth good meditations vnto the standers by, in causing them to acknowledge very euident an plaine arguments of election in the other, whom they see to be so possessed with ioy in the holy Ghost,
so it brings good meditations unto the standers by, in causing them to acknowledge very evident an plain Arguments of election in the other, whom they see to be so possessed with joy in the holy Ghost,
So is it in that doctrine which the Church of Rome doth maintaine, when their people are taught, that they must beleeue in generall, that some shall go to heauen, that some belong to God:
So is it in that Doctrine which the Church of Rome does maintain, when their people Are taught, that they must believe in general, that Some shall go to heaven, that Some belong to God:
but to say or thinke, that themselues shall be certainely of that number, or constantly to hope it, that is boldnesse ouermuch, that is ouer-weening presumption.
but to say or think, that themselves shall be Certainly of that number, or constantly to hope it, that is boldness overmuch, that is overweening presumption.
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They are to wish and pray, that it may be so with them, but yet it appertaineth to thē euermore to doubt because they know not the worthinesse of their merits:
They Are to wish and pray, that it may be so with them, but yet it appertaineth to them evermore to doubt Because they know not the worthiness of their merits:
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a most vncomfortable opinion, which cannot chuse but distract the heart of a dying man, that he must not dare to beleeue with confidence, that he shall go to God:
a most uncomfortable opinion, which cannot choose but distract the heart of a dying man, that he must not Dare to believe with confidence, that he shall go to God:
To ground himselfe vpon this, as on a rocke assured, that his God is his father, that Iesus is his redeemer, that the holy Ghost doth sanctifie him, that although he sinne oft-times, yet euermore he is forgiuen;
To ground himself upon this, as on a rock assured, that his God is his father, that Iesus is his redeemer, that the holy Ghost does sanctify him, that although he sin ofttimes, yet evermore he is forgiven;
and the sweetenesse of thy fauour, we may reape eternall life, to the which ô blessed Lord bring vs for thine owne Sonne Christ his sake, to whom with thee and thy Spirit, be laude for euermore.
and the sweetness of thy favour, we may reap Eternal life, to the which o blessed Lord bring us for thine own Son christ his sake, to whom with thee and thy Spirit, be laud for evermore.
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The chiefe poynts. 3. Gods election is sure. 4. One argument thereof is to remember the Lord after affliction. 6. That cogitation is very comfortable. 7. The good and bad do differently remember God. 8. The wicked do it with a murmuring. 10. Especially in death, God is to be thought on. 11. Therefore it is good to thinke on him in health. 12. Else we shall not be willing to dye. 14. Churches are to be vsed reuerently. 15. God heareth the prayers of his seruants. 17. By vanity is signified euill. 19 as Adams fall may therein be comprehended, 20. or idolatry, 21. or curious crafts and studies, 22. or adultery and carnall sinne, 23. and ill gotten goods, 24. and ambition. Ionah. 2.7.8.
The chief points. 3. God's election is sure. 4. One argument thereof is to Remember the Lord After affliction. 6. That cogitation is very comfortable. 7. The good and bad do differently Remember God. 8. The wicked do it with a murmuring. 10. Especially in death, God is to be Thought on. 11. Therefore it is good to think on him in health. 12. Else we shall not be willing to die. 14. Churches Are to be used reverently. 15. God hears the Prayers of his Servants. 17. By vanity is signified evil. 19 as Adams fallen may therein be comprehended, 20. or idolatry, 21. or curious crafts and studies, 22. or adultery and carnal sin, 23. and ill got goods, 24. and ambition. Jonah. 2.7.8.
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IT is euident vnto vs, by the whole processe of the Chapter before going, that the transgression of Ionas, did seeme vnto the Lord a grieuous transgression:
IT is evident unto us, by the Whole process of the Chapter before going, that the Transgression of Ionas, did seem unto the Lord a grievous Transgression:
And his fall may seeme to vs, a very strange fault, that a Prophet exercised before in Gods seruice, among the Israelites, acquainted with secrets and reuelations from aboue, should so vary from the tenure of piety and obedience.
And his fallen may seem to us, a very strange fault, that a Prophet exercised before in God's service, among the Israelites, acquainted with secrets and revelations from above, should so vary from the tenure of piety and Obedience.
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and when he could aunswer to the euidence, no one word but guilty, which imported his confession, the mariners will they, nill they, must cast him ouer ship-boord:
and when he could answer to the evidence, no one word but guilty, which imported his Confessi, the Mariners will they, nill they, must cast him over shipboard:
where after sinking downe to the bottome of the water, after wrapping and intangling of his head within the weedes, he is caught vp by a fish, in whose belly he is lodged,
where After sinking down to the bottom of the water, After wrapping and intangling of his head within the weeds, he is caught up by a Fish, in whose belly he is lodged,
although not of his prayer, that his soule fainted in him, it doubled it selfe together (as some men do translate it) as the knees of a man dying do double;
although not of his prayer, that his soul fainted in him, it doubled it self together (as Some men do translate it) as the knees of a man dying doe double;
when my ghost was giuing vp, when all hope was past and gone. Which argument because I fully handled in my last Lecture, I would now leaue it, and teach some other doctrine.
when my ghost was giving up, when all hope was past and gone. Which argument Because I Fully handled in my last Lecture, I would now leave it, and teach Some other Doctrine.
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what he did, in that he saith he remembred the Lord, how he sped, in that he addeth, that his prayer came vnto God in his holy Temple. I remembred the Lord,
what he did, in that he Says he remembered the Lord, how he sped, in that he adds, that his prayer Come unto God in his holy Temple. I remembered the Lord,
He can bring vs, he can force vs, from sin, vnto sorrow and heauinesse for sinne, from filthinesse vnto innocency, from transgression to repentance, from forsaking of goodnesse to embracing of grace.
He can bring us, he can force us, from since, unto sorrow and heaviness for sin, from filthiness unto innocency, from Transgression to Repentance, from forsaking of Goodness to embracing of grace.
He draweth the vnwilling to him, the broken he bindeth vp, the lost he seeketh out, he toucheth that with remorse, which was before as the Adamāt, the hardest hart he doth mollifie.
He draws the unwilling to him, the broken he binds up, the lost he seeks out, he touches that with remorse, which was before as the Adamant, the Hardest heart he does mollify.
he who giueth the one, graunteth the other. Where he determineth the end, there also he offereth the meanes to apprehend that end. As before more at large.
he who gives the one, granteth the other. Where he determineth the end, there also he Offereth the means to apprehend that end. As before more At large.
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they account this in greatest difficulties, as the first step to a conquest, as the first linke of a chaine, which being plucked will bring on much more with it.
they account this in greatest difficulties, as the First step to a conquest, as the First link of a chain, which being plucked will bring on much more with it.
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and scraping them with a pot-sheard, after his wiues temptation, after his friends reproching him that he was a sinfull hypocrite (else God would not haue so plagued him) he found that grace with his maker,
and scraping them with a potsherd, After his wives temptation, After his Friends reproaching him that he was a sinful hypocrite (Else God would not have so plagued him) he found that grace with his maker,
For it is the only rocke of contentment, the best and sole assurance, which languishing soules can haue, to runne vnto the Lord, all-sufficient for his power, and mercifull in his loue.
For it is the only rock of contentment, the best and sole assurance, which languishing Souls can have, to run unto the Lord, All-sufficient for his power, and merciful in his love.
When Habacuc had complained of those, who in his time did grieuously persecute the faithfull, his refuge is, the remembrance of the Lords foregoing fauour, which euermore had sustained him.
When Habacuc had complained of those, who in his time did grievously persecute the faithful, his refuge is, the remembrance of the lords foregoing favour, which evermore had sustained him.
by which meditatiō, he breaketh into wrath & most impatiēt fury, somtimes raging with heat, somtimes despairing for feare, euermore quaking with horror.
by which meditation, he breaks into wrath & most impatient fury, sometimes raging with heat, sometimes despairing for Fear, evermore quaking with horror.
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Yet in the first of his history, recounting those great grieuances, which befell Rome by the ciuill warres, vnder Galba and Vitellius, he vseth this desperate speech:
Yet in the First of his history, recounting those great grievances, which befell Room by the civil wars, under Galba and Vitellius, he uses this desperate speech:
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Neuer by greater slaughters on the Romane people, or by more iust iudgements vvas it approoued vnto vs, that the Gods do not at all respect our safety and security,
Never by greater slaughters on the Roman people, or by more just Judgments was it approved unto us, that the God's do not At all respect our safety and security,
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yet tasteth of these dregs, when in his fourth booke he writeth thus: Here followeth a yeare, which for slaughters and ciuill vprores, and famine was very famous.
yet tasteth of these dregs, when in his fourth book he Writeth thus: Here follows a year, which for slaughters and civil uproars, and famine was very famous.
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not to beleeue vpon him, for he harh not so much grace, but to ban him and blaspheme him I could wish that such prophanenesse as this, might neuer be heard off, in earnest or in play, in the life or death of any man.
not to believe upon him, for he harh not so much grace, but to ban him and Blaspheme him I could wish that such profaneness as this, might never be herd off, in earnest or in play, in the life or death of any man.
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When my soule did faint within me, I remembred the Lord sayth Ionas, I remembred him to beseech him, I remembred him to intreate him, I remembred him to embrace him, to trust in him as a deliuerer, to beleeue in him as a father.
When my soul did faint within me, I remembered the Lord say Ionas, I remembered him to beseech him, I remembered him to entreat him, I remembered him to embrace him, to trust in him as a deliverer, to believe in him as a father.
to shake off as much as may be, the heauinesse of his sicknesse, and as hauing that one prize, that last great prize to play, should stirre vp his spirit in him,
to shake off as much as may be, the heaviness of his sickness, and as having that one prize, that last great prize to play, should stir up his Spirit in him,
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11 Then may the dangerous state of such, be iustly deplored, who in their life time haue so fondly doated vpon the world, that when death which is Gods baylife, doth summon them to appeare before the iudgement seate, they do least of all other things know, wherewith he should be furnished, who commeth there:
11 Then may the dangerous state of such, be justly deplored, who in their life time have so fondly doted upon the world, that when death which is God's bailiff, does summon them to appear before the judgement seat, they do least of all other things know, wherewith he should be furnished, who comes there:
But neither of themselues, nor by the instigation of the Minister (who is a remembrancer for the Lord) can they be any way vrged, to speake of celestiall things, to call on God for mercy,
But neither of themselves, nor by the instigation of the Minister (who is a remembrancer for the Lord) can they be any Way urged, to speak of celestial things, to call on God for mercy,
And this wordly imagination, first ministreth hope of life, they not dreaming that death will take them, till on the sudden both body and soule, do eternally dye together.
And this wordly imagination, First Ministereth hope of life, they not dreaming that death will take them, till on the sudden both body and soul, do eternally die together.
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And lastly if their memory do serue, there must be an vnsetled and vnresolued disposing, with disquietnesse and much vexing, of that which hath bene ill gotten, to this child or to that friend,
And lastly if their memory do serve, there must be an unsettled and unresolved disposing, with disquietness and much vexing, of that which hath be ill got, to this child or to that friend,
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When the heart should be lifted vp to celestiall contemplation, this hangeth so about it, that it cannot but lye groueling, vpon the the rotten ground.
When the heart should be lifted up to celestial contemplation, this hangs so about it, that it cannot but lie groveling, upon the the rotten ground.
which ignorance and vaine glory, as I suppose were the reasons, wherfore Titus the Romaine Emperor (who was amōg the heathen a mirrour of men) was so loath to depart from this earth;
which ignorance and vain glory, as I suppose were the Reasons, Wherefore Titus the Roman Emperor (who was among the heathen a mirror of men) was so loath to depart from this earth;
when he being spoke vnto by his friends, to pray that yet he might not dye, made his answer as he lay, at the very dore of death, I haue not liued so ill among you, that I am ashamed to liue any longer:
when he being spoke unto by his Friends, to pray that yet he might not die, made his answer as he lay, At the very door of death, I have not lived so ill among you, that I am ashamed to live any longer:
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and is leauing her habitation, together with our Prophet, let vs thinke vpon our God. Now let vs come to the next circumstance, and that is how he did speed.
and is leaving her habitation, together with our Prophet, let us think upon our God. Now let us come to the next circumstance, and that is how he did speed.
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and residence of his power (although in generall all the prayers of his elect and chosen, do ascend and go vp thither) but in more speciall manner it is meant of the Temple, which Salomon did erect:
and residence of his power (although in general all the Prayers of his elect and chosen, do ascend and go up thither) but in more special manner it is meant of the Temple, which Solomon did erect:
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And this house was to the Iewes, a visible signe and Sacrament thereof, so that according to the request which Salomon made to God, they repaired thither when any thing did oppresse them,
And this house was to the Iewes, a visible Signen and Sacrament thereof, so that according to the request which Solomon made to God, they repaired thither when any thing did oppress them,
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Yea when soeuer the Israelites were in a strange land, in bondage or captiuity, and called vpon the Lord earnestly, they did turne themselues to that coast, which way this house did stand, as I then made plaine vnto you by the example of Daniel,
Yea when soever the Israelites were in a strange land, in bondage or captivity, and called upon the Lord earnestly, they did turn themselves to that coast, which Way this house did stand, as I then made plain unto you by the Exampl of daniel,
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14 But obserue withall, with what reuerence he speaketh here of Gods house, the Temple of thy holinesse, for so it is in the Hebrew, or into thy holy Temple, as we commonly do translate it.
14 But observe withal, with what Reverence he speaks Here of God's house, the Temple of thy holiness, for so it is in the Hebrew, or into thy holy Temple, as we commonly do translate it.
If we referre the appellation of holinesse to the Lord, who is so holy as he, whose sacred goodnesse and sanctitie, doth exceede the thought of all creatures? In Leuiticus he speaketh thus, be you holy, for I the Lord your God am holy.
If we refer the appellation of holiness to the Lord, who is so holy as he, whose sacred Goodness and sanctity, does exceed the Thought of all creatures? In Leviticus he speaks thus, be you holy, for I the Lord your God am holy.
So in Exodus it was written in that plate, which was in Aarons forehead, Holinesse to the Lord. If we take it of the Temple, this also was a holy place, consecrated vnto piety, and dedicated to religion;
So in Exodus it was written in that plate, which was in Aaron's forehead, Holiness to the Lord. If we take it of the Temple, this also was a holy place, consecrated unto piety, and dedicated to Religion;
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Which whether men do or no, let the chopping and the changing in symoniacall sort, the buying and the selling of these Churches as of most profane things, witnesse vnto the world.
Which whither men do or no, let the chopping and the changing in simoniacal sort, the buying and the selling of these Churches as of most profane things, witness unto the world.
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Let the carelesnesse of those Pastours, whom God hath blessed with skill, make open declaration, who do mind that field or barne, whence corne or wooll commeth to them, oftener in one moneth,
Let the carelessness of those Pastors, whom God hath blessed with skill, make open declaration, who do mind that field or bairn, whence corn or wool comes to them, oftener in one Monn,
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And on the other side, let the generall behauiour of men throughout the land ▪ speake whether those that be of the congregation, do vse these houses as sanctified things or no.
And on the other side, let the general behaviour of men throughout the land ▪ speak whither those that be of the congregation, do use these houses as sanctified things or no.
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then how their owne life may be bettered, or their conscience informed; their perfunctorie praying, and formall inuocation of him who requireth the heart.
then how their own life may be bettered, or their conscience informed; their perfunctory praying, and formal invocation of him who requires the heart.
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and he who heard Hannas prayer, when her lippes onely did mooue, and no word was spoken out, did attend Ionas when hee besought him with faith, and implored his gracious goodnesse ouer him.
and he who herd Hannas prayer, when her lips only did move, and no word was spoken out, did attend Ionas when he besought him with faith, and implored his gracious Goodness over him.
And how hardly do men part with that which is in their power? As Seneca writeth, on a time a Cynike Philosopher asked a talent of Antigonus, who would gladly haue bene reputed a bountifull Prince.
And how hardly do men part with that which is in their power? As Senecca Writeth, on a time a Cynic Philosopher asked a talon of Antigonus, who would gladly have be reputed a bountiful Prince.
That saith he is too little for a king as I am to giue. How oft soeuer such answers be giuen from men, they do neuer come from God. He giueth without reproching; he heareth without delaying.
That Says he is too little for a King as I am to give. How oft soever such answers be given from men, they do never come from God. He gives without reproaching; he hears without delaying.
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In a moment it ascendeth from our tongs to Gods eares. His eyes see our eyes weeping: he well conceiueth our grones; he well vnderstandeth our sighs.
In a moment it Ascendeth from our tongue's to God's ears. His eyes see our eyes weeping: he well conceiveth our groans; he well understandeth our sighs.
Our sinning and suffering Prophet, this drowning and dying Ionas, did crye f•om the middle of the whale, from the bottome of the sea, from the very belly of hell,
Our sinning and suffering Prophet, this drowning and dying Ionas, did cry f•om the middle of the whale, from the bottom of the sea, from the very belly of hell,
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18 Such are all the inuentions, and deuised figments of men, superstitions and false religions, Pharisaicall obseruations, papisticall dreames and fancies,
18 Such Are all the Inventions, and devised figments of men, superstitions and false Religions, Pharisaical observations, papistical dreams and fancies,
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for whose sake, whosoeuer will leaue the true prescript of Gods word, he may be said to forsake the fountaine of liuing water, and digge vnto himselfe broken pits.
for whose sake, whosoever will leave the true prescript of God's word, he may be said to forsake the fountain of living water, and dig unto himself broken pits.
For where as God hath promised to be mercifull to all such, who serue him as he hath taught, by their neglecting of true deuotion, they also neglect that mercie, which was offered to them before.
For where as God hath promised to be merciful to all such, who serve him as he hath taught, by their neglecting of true devotion, they also neglect that mercy, which was offered to them before.
And in this case, the end doth prooue heauie, like to that rule of Aristotle, where he saith that it must needes be in progresse of time, that of counterfeited good things, should grow that which is truly euill.
And in this case, the end does prove heavy, like to that Rule of Aristotle, where he Says that it must needs be in progress of time, that of counterfeited good things, should grow that which is truly evil.
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That wherein Zedechias trusted was but a lying vanitie, and had a dolefull issue, when (as Iosephus did well gather) he thought that the two Prophets Ezechiel and Ieremie, had spoken contrarie things,
That wherein Zedechiah trusted was but a lying vanity, and had a doleful issue, when (as Iosephus did well gather) he Thought that the two prophets Ezechiel and Ieremie, had spoken contrary things,
What profit is it to be in Paradise, and not to enioy such things as are in it? Nay therefore your griefe is the greater, that see these things you may,
What profit is it to be in Paradise, and not to enjoy such things as Are in it? Nay Therefore your grief is the greater, that see these things you may,
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Thus was a lye inculcated in stead of a simple truth, and Adam was induced to hearken to the vanitie of the deceiuing serpent, whereby he lost that mercie, which the Lord had appointed ouer him,
Thus was a lie inculcated in stead of a simple truth, and Adam was induced to harken to the vanity of the deceiving serpent, whereby he lost that mercy, which the Lord had appointed over him,
20 Secondly, idolatrous persons do come within this cōpasse, who declining once from him, who is the onely Lord, do multiply to themselues filthie abominations,
20 Secondly, idolatrous Persons do come within this compass, who declining once from him, who is the only Lord, do multiply to themselves filthy abominations,
and therein are so obsequious, and scrupulous euery way, that true pietie doth not come neare them, in accomplishing that dutie which appertaineth to it.
and therein Are so obsequious, and scrupulous every Way, that true piety does not come near them, in accomplishing that duty which appertaineth to it.
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When Balaam would curse the Israelites, he goeth from place to place, imagining as dicers do, that one standing roome was more fortunate for his purpose, or luckie then another.
When balaam would curse the Israelites, he Goes from place to place, imagining as Dicers do, that one standing room was more fortunate for his purpose, or lucky then Another.
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How did they tye themselues to idolatrous obseruations, who had their idols standing vnder euery greene tree? Or those of whom Saint Austen speaketh, who had for euery thing a peculiar God or Goddesse.
How did they tie themselves to idolatrous observations, who had their Idols standing under every green tree? Or those of whom Saint Austen speaks, who had for every thing a peculiar God or Goddess.
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How carefull think you were they, to watch when the times did come, to offer sacrifice vnto euery one of them in his kind? How laborious is their folly who liue in Scandinauia, in Biarmia or Scricfinnia, which are Northren parts of Europe beyond Sweden, who as Olaus Magnus reporteth, do marke euery morning what liuing thing they do first see, in the aire or earth or water,
How careful think you were they, to watch when the times did come, to offer sacrifice unto every one of them in his kind? How laborious is their folly who live in Scandinauia, in Biarmia or Scricfinnia, which Are Northern parts of Europe beyond Sweden, who as Olaus Magnus Reporteth, do mark every morning what living thing they do First see, in the air or earth or water,
what could be more lying, and more fraudulent, then such fond Gods as these? And they who wholly intend such toyes, haue renounced the true seruice of the Lord, who is iealous of his honour,
what could be more lying, and more fraudulent, then such found God's as these? And they who wholly intend such toys, have renounced the true service of the Lord, who is jealous of his honour,
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I speake not against good learning, nor any honest experiment in it, but rather against such lies as Albertus and Bartholomaeus Anglicus De proprietatibus rerum, and other of that stampe, do suggest to idle heads,
I speak not against good learning, nor any honest experiment in it, but rather against such lies as Albert and Bartholomew Anglicus De proprietatibus rerum, and other of that stamp, do suggest to idle Heads,
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Saint Austen thought another matter, fit to be recorded of that Cato, and that was this, that when one asked counsell of him in sober earnest, what harme he supposed was aboded him,
Saint Austen Thought Another matter, fit to be recorded of that Cato, and that was this, that when one asked counsel of him in Sobrium earnest, what harm he supposed was aboded him,
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In Tullies disputation concerning such arguments, when one to enforce the veritie of Diuination, had said that a victorie which fell to the Thebanes, was foreshewed by some extraordinarie crowing of Cockes, Tully could aunswere that with a smooth flowte,
In Yields disputation Concerning such Arguments, when one to enforce the verity of Divination, had said that a victory which fell to the Thebans, was foreshowed by Some extraordinary crowing of Cocks, Tully could answer that with a smooth flout,
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From the number of these, I may not seclude superstitious obseruations of ominous or vnfortunate things, vpon which some men do so dote, that they beleeue such vanities,
From the number of these, I may not seclude superstitious observations of ominous or unfortunate things, upon which Some men do so dote, that they believe such vanities,
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For the wrath of the Lord is oftentimes kindled against such wilfull crimes; and he hath threatned, that whore mongers shall be shut out from the new Hierusalem.
For the wrath of the Lord is oftentimes kindled against such wilful crimes; and he hath threatened, that whore mongers shall be shut out from the new Jerusalem.
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Good Iob in his confession, held this for a grosse sinne, and disclaimed it from himselfe, If my heart haue bene deceiued saith he by a woman, or if I haue layed waite at the dore of my neighbour, obserue that adulterers do wayt vpō their sinne, let my wife grind vnto another man,
Good Job in his Confessi, held this for a gross sin, and disclaimed it from himself, If my heart have be deceived Says he by a woman, or if I have laid wait At the door of my neighbour, observe that Adulterers do wait upon their sin, let my wife grind unto Another man,
If any, then this is a vaine conceit to thinke that a mans purse is the best friend which he hath, that riches can preserue in the day of greatest trouble, that God accepteth mony, that ill gotten goods can long prosper.
If any, then this is a vain conceit to think that a men purse is the best friend which he hath, that riches can preserve in the day of greatest trouble, that God Accepteth money, that ill got goods can long prosper.
and cannot helpe at neede? And yet it is straunge to see, how the world lyeth open to vnlawfull and filthie gaine, what wringing there is from all sortes, what griping of the poore, what thirsting after gifts and hunting after rewards.
and cannot help At need? And yet it is strange to see, how the world lies open to unlawful and filthy gain, what wringing there is from all sorts, what gripping of the poor, what thirsting After Gifts and hunting After rewards.
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Are there not which wayt vpon this, and make a studie of it, as a man would studie heauen, deuising and contriuing by what fine sleight and skill, this money may be soked out,
are there not which wait upon this, and make a study of it, as a man would study heaven, devising and contriving by what fine sleight and skill, this money may be soaked out,
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and this cheate may be gotten, and that gift may be had? and then like to the hypocrite, whereof Zacharie speaketh in his time, they can crye blessed be God for I am rich and liue well, seeming to giue the Lord thankes for that, which they haue spoyled,
and this cheat may be got, and that gift may be had? and then like to the hypocrite, whereof Zacharias speaks in his time, they can cry blessed be God for I am rich and live well, seeming to give the Lord thanks for that, which they have spoiled,
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as to offend his diuine Maiestie, to abuse those with whom we liue, to helpe our selues, (so farrefoorth as is in our owne power) to infamie in this life, with all such as be vertuous, & to destruction in another.
as to offend his divine Majesty, to abuse those with whom we live, to help our selves, (so farrefoorth as is in our own power) to infamy in this life, with all such as be virtuous, & to destruction in Another.
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that our sight is so dimme, and our vnderstanding so darke, and such are the false shewes of many things in this life, that we may quickly pursue a lye, in steede of truth,
that our sighed is so dim, and our understanding so dark, and such Are the false shows of many things in this life, that we may quickly pursue a lie, in steed of truth,
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and withall pray that our heart and intellectuall powers, may be lightned in that behalfe, that so hauing will and strength, by the mercie of the Lord, we may walke as we ought,
and withal pray that our heart and intellectual Powers, may be lightened in that behalf, that so having will and strength, by the mercy of the Lord, we may walk as we ought,
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Holy Father we beseech thee to direct our steps in thy paths, that renouncing all lying vanities, we may acknowledge thee in our life time, to be the onely Lord;
Holy Father we beseech thee to Direct our steps in thy paths, that renouncing all lying vanities, we may acknowledge thee in our life time, to be the only Lord;
and spirits afterward may ascend into thy celestiall temple, where thou raignest with thy most blessed Sonne, to whom with thee and thy holy Spirit be laud and praise for euer.
and spirits afterwards may ascend into thy celestial temple, where thou Reignest with thy most blessed Son, to whom with thee and thy holy Spirit be laud and praise for ever.
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The chiefe poynts. 1. Ionas prooueth thankfull for Gods mercie. 3. The reason and order of sacrifices. 5. They should be spiritually meant. 7. How we should do in Gods seruice. 8. Gods praise is publikely to be sounded out. 9. Thankfulnesse is a sacrifice to be offered of all. 11. We are forgetfull in it. 12. The manner of vowes. 14. What rules are to be obserued in them. 17. Popish vowes examined. 19. All helpe commeth from God. Ionah. 2.9.
The chief points. 1. Ionas proveth thankful for God's mercy. 3. The reason and order of Sacrifices. 5. They should be spiritually meant. 7. How we should do in God's service. 8. God's praise is publicly to be sounded out. 9. Thankfulness is a sacrifice to be offered of all. 11. We Are forgetful in it. 12. The manner of vows. 14. What rules Are to be observed in them. 17. Popish vows examined. 19. All help comes from God. Jonah. 2.9.
Where, when he had found God so eminent, and incomparably great, in comparing him with those weake ones, he esteemeth it a speciall point of dutie, to yeeld to one so excellent, a high measure of praise;
Where, when he had found God so eminent, and incomparably great, in comparing him with those weak ones, he esteems it a special point of duty, to yield to one so excellent, a high measure of praise;
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and the better to expresse it, he nameth the voyce of thankesgiuing, as intending, that he would aduaunce the honour of him who saued him, not in secret onely,
and the better to express it, he names the voice of thanksgiving, as intending, that he would advance the honour of him who saved him, not in secret only,
for enriching him with gifts, so glorious in shew, so gracious in deed, for preseruing him and protecting him in such infinite varietie of dangerous occurrents,
for enriching him with Gifts, so glorious in show, so gracious in deed, for preserving him and protecting him in such infinite variety of dangerous occurrents,
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In this, because he hath made all, he doth require all, our selues and all ours, the bodie and the soule, the inward and the outward, the sensible and inuisible;
In this, Because he hath made all, he does require all, our selves and all ours, the body and the soul, the inward and the outward, the sensible and invisible;
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although especially the heart and immateriall soule, yet ioyntly the hand, and action from without, yea and the wealth also, that euery part may recommend a dutie to the authour.
although especially the heart and immaterial soul, yet jointly the hand, and actium from without, yea and the wealth also, that every part may recommend a duty to the author.
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And for these externall matters, he hath giuen vnto man not onely members, as in prayer his hands to be lifted vp, his breast to be beaten on, his knees to be bowed, his eyes to be bedewed, that so compunction in the mind may the more be stirred vp;
And for these external matters, he hath given unto man not only members, as in prayer his hands to be lifted up, his breast to be beaten on, his knees to be bowed, his eyes to be bedewed, that so compunction in the mind may the more be stirred up;
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but also his other creatures, either dum or dead things, the fruites of the earth, the birds of the aire, the beasts of the field, the mettals of the ground, to be vsed to his glorie.
but also his other creatures, either dum or dead things, the fruits of the earth, the Birds of the air, the beasts of the field, the metals of the ground, to be used to his glory.
And this in old time was done, in nothing more then in sacrifices, which was in some to consecrate and dedicate them vnto him, in some other to offer them in whole or in part consumed with fire, to testifie their obedience and seeking vnto him.
And this in old time was done, in nothing more then in Sacrifices, which was in Some to consecrate and dedicate them unto him, in Some other to offer them in Whole or in part consumed with fire, to testify their Obedience and seeking unto him.
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for the gouernment of the laitie, and a Hierarchie Ecclesiasticall (for so I may well call it) for guiding of his Clergie, to the end that euery thing afterward might be practised with conformity, he appointed first for the Tabernacle,
for the government of the laity, and a Hierarchy Ecclesiastical (for so I may well call it) for guiding of his Clergy, to the end that every thing afterwards might be practised with conformity, he appointed First for the Tabernacle,
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or on other occasion should be offered, as the whole body of the Leuiticall law doth make knowne to vs. Thence grew the daily sacrifice, which neuer was omitted;
or on other occasion should be offered, as the Whole body of the Levitical law does make known to us Thence grew the daily sacrifice, which never was omitted;
as when Salomon to consecrate the Temple at Hierusalem, did offer in his magnificence, two and twentie thousand Oxen, and one hundred and twentie thousand sheepe, such a sacrifice as I thinke the like was neuer seene.
as when Solomon to consecrate the Temple At Jerusalem, did offer in his magnificence, two and twentie thousand Oxen, and one hundred and twentie thousand sheep, such a sacrifice as I think the like was never seen.
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And that time onely excepted, when the Iewes were captiues in Babylon, or when Antiochus did tyrannize at his pleasure, the altars were still going, till the very time of Christ,
And that time only excepted, when the Iewes were captives in Babylon, or when Antiochus did tyrannise At his pleasure, the Altars were still going, till the very time of christ,
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the Priests and people so precisely obseruing that, (when other sinnes, and dishonours to God did abound) that in the time of warre and close siege, when they might not issue foorth to haue cattell for their offerings, they would bargaine with the enemies, at high price and great rates, to serue the turne for their mony,
the Priests and people so precisely observing that, (when other Sins, and dishonours to God did abound) that in the time of war and close siege, when they might not issue forth to have cattle for their offerings, they would bargain with the enemies, At high price and great rates, to serve the turn for their money,
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and vnderstanding knowledge, they had their vse very good, as to thanke God for his blessings, to acknowledge that all benefits were deriued frō his goodnesse, to testifie their obedience in perfourming his commaundements;
and understanding knowledge, they had their use very good, as to thank God for his blessings, to acknowledge that all benefits were derived from his Goodness, to testify their Obedience in performing his Commandments;
but aboue all to figure Iesus Christ, the true Lambe, who was one day to be offered on the altar of the crosse to redeeme the sinnes of the faithfull, whereof in the meane time, their offerings were a signe and seale vnto them;
but above all to figure Iesus christ, the true Lamb, who was one day to be offered on the altar of the cross to Redeem the Sins of the faithful, whereof in the mean time, their offerings were a Signen and seal unto them;
and vvith calues of a yeare old? Will the Lord be pleased vvith thousands of Rammes, or vvith ten thousand riuers of oyle? Shall I giue my first borne for my transgression,
and with calves of a year old? Will the Lord be pleased with thousands of Rams, or with ten thousand Rivers of oil? Shall I give my First born for my Transgression,
the laying downe of their soules on the altar of his will, the killing of euill thoughts, the mortifying of the members, the consecrating of themselues wholly vnto his honour;
the laying down of their Souls on the altar of his will, the killing of evil thoughts, the mortifying of the members, the consecrating of themselves wholly unto his honour;
which doctrine Paule vnto the Romanes doth plainely teach, where he beseecheth them by the mercies of God, to offer vp their bodies a liuing sacrifice, holy and acceptable to God, that is their reasonable seruice of God.
which Doctrine Paul unto the Romans does plainly teach, where he Beseecheth them by the Mercies of God, to offer up their bodies a living sacrifice, holy and acceptable to God, that is their reasonable service of God.
Dauid can say in his fourth Psalme, Offer the sacrifices of righteousnesse : and in the one and fiftieth Psalme, The sacrifice of God is a troubled spirit.
David can say in his fourth Psalm, Offer the Sacrifices of righteousness: and in the one and fiftieth Psalm, The sacrifice of God is a troubled Spirit.
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for what delight could he take in the bloud of brutish creatures, a spirit in their bodies, the impassible in such sauours as did arise from their altars? What neede had he of an Oxe,
for what delight could he take in the blood of brutish creatures, a Spirit in their bodies, the impassable in such savours as did arise from their Altars? What need had he of an Ox,
as aboue other, Menander the Poet in one of his Comedies, as Clemens Alexandrinus noteth in the fifth of his Stromata, where he citeth his wordes to this purpose:
as above other, Menander the Poet in one of his Comedies, as Clemens Alexandrian notes in the fifth of his Stromata, where he citeth his words to this purpose:
7 These are good lessons for vs, who professe a seruice to the highest God, that first we make no spare of externall things, to honour the Lord withall, when cause shall be offered.
7 These Are good Lessons for us, who profess a service to the highest God, that First we make no spare of external things, to honour the Lord withal, when cause shall be offered.
Our cattell and our clothes, our houses and our money, yea our best and dearest friends, should be employed in good seruices, to the countenancing of the Minister, to the spredding of the Gospell, to the establishing of religion, to the succouring of the innocent, to the releeuing of the poore.
Our cattle and our clothes, our houses and our money, yea our best and dearest Friends, should be employed in good services, to the countenancing of the Minister, to the spreading of the Gospel, to the establishing of Religion, to the succouring of the innocent, to the relieving of the poor.
but especially we should consecrate our bodies to his name, our feete to approch his Courts, our eares to heare his word, our toung to sound out his praises, our hands to fight his battels, if Antichrist should oppugne.
but especially we should consecrate our bodies to his name, our feet to approach his Courts, our ears to hear his word, our tongue to found out his praises, our hands to fight his battles, if Antichrist should oppugn.
And secondly together with our bodies, and those things which we haue, our spirit within should ioyne, a true and entire affection, a sound and grounded loue to him who is most louely, the husband of our soules;
And secondly together with our bodies, and those things which we have, our Spirit within should join, a true and entire affection, a found and grounded love to him who is most lovely, the husband of our Souls;
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This was a custome of Dauid, who vppon great things obtained, doth vse to make solemne professiō, that he will praise his God in the great congregation.
This was a custom of David, who upon great things obtained, does use to make solemn profession, that he will praise his God in the great congregation.
and honour vnto him, whom he chiefly doth honor, that such as yet are not called, by that meanes may be prouoked, to harken to true religion, pricked forward by that comfort, which they see in Gods children.
and honour unto him, whom he chiefly does honour, that such as yet Are not called, by that means may be provoked, to harken to true Religion, pricked forward by that Comfort, which they see in God's children.
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And shall not our speaking of God, & the reporting of his acts, his iustice in correcting, his mercy in defending, his prouidence in disposing, his willingnesse in redeeming, his readinesse in forgiuing, vttered by Christian mē, incite others to be Christiās? God did know that, to be a great meanes of bringing mē vnto him,
And shall not our speaking of God, & the reporting of his acts, his Justice in correcting, his mercy in defending, his providence in disposing, his willingness in redeeming, his readiness in forgiving, uttered by Christian men, incite Others to be Christiās? God did know that, to be a great means of bringing men unto him,
as among Papists or Atheists, they thinke best to conceale the profession of true piety, lest they should be scorned, or derided, or pointed at with the finger:
as among Papists or Atheists, they think best to conceal the profession of true piety, lest they should be scorned, or derided, or pointed At with the finger:
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They should discharge a good conscience, by acknowledging of their hope, & peraduenture they might by the blessing of the Lord, draw on other which were backward before:
They should discharge a good conscience, by acknowledging of their hope, & Peradventure they might by the blessing of the Lord, draw on other which were backward before:
and if he haue not that, then he reapeth nothing for all his blessings: but if he may haue that, many good things of necessity will be ioyned therewithall.
and if he have not that, then he reapeth nothing for all his blessings: but if he may have that, many good things of necessity will be joined therewithal.
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In the eighth Chapter of Deuteronomy, he speaketh thus to the Israelites, When being come into the land of Canaan, thou hast eaten and filled thy selfe, thou shalt blesse the Lord thy God,
In the eighth Chapter of Deuteronomy, he speaks thus to the Israelites, When being come into the land of Canaan, thou hast eaten and filled thy self, thou shalt bless the Lord thy God,
and the pallace shall remaine after the maner thereof. But immediatly he addeth: And out of them shall proceede thankesgiuing, and the voyce of them that are ioyous.
and the palace shall remain After the manner thereof. But immediately he adds: And out of them shall proceed thanksgiving, and the voice of them that Are joyous.
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Let there be in you no filthinesse, neither foolish talking, nor iesting, but rather giuing of thankes, And againe, What soeuer you shall do in vvord or deed, do all in the name of the Lord Iesus, giuing thanks to God euen the father by him.
Let there be in you no filthiness, neither foolish talking, nor jesting, but rather giving of thanks, And again, What soever you shall do in word or deed, do all in the name of the Lord Iesus, giving thanks to God even the father by him.
when Pharao and his chariots were drowned in the red sea? How did Barack and Deborah sing, vpon the fall of Sisara? There is no end of examples, what hath bene done in this case:
when Pharaoh and his chariots were drowned in the read sea? How did Barack and Deborah sing, upon the fallen of Sisera? There is no end of Examples, what hath be done in this case:
We do all long for perpetuating and augmenting the fauours of God vpon vs, but see whether we requite those, which are already come vnto vs. As Ionas was in daunger to be drowned by the sea,
We do all long for perpetuating and augmenting the favours of God upon us, but see whither we requite those, which Are already come unto us As Ionas was in danger to be drowned by the sea,
and ransomed by his bloud, admitted into the couenant, and incorporated into himselfe, so that now we are made free denizons of the city which is aboue.
and ransomed by his blood, admitted into the Covenant, and incorporated into himself, so that now we Are made free denizen of the City which is above.
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and the darknesse of superstition, as thicke as that of Egypt, had possessed the shew of all Christendome, that maine Antichrist dominering and triumphing at his pleasure,
and the darkness of Superstition, as thick as that of Egypt, had possessed the show of all Christendom, that main Antichrist domineering and triumphing At his pleasure,
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and causing the Sunne of righteousnesse to shine out by his word, he cleered that filthy mist, that the nations of the earth, may now fully behold the purity of the Gospell.
and causing the Sun of righteousness to shine out by his word, he cleared that filthy missed, that the Nations of the earth, may now Fully behold the purity of the Gospel.
Learning hath flourished with vs, and manuall artes encreased; nauigation hath bene aduanced, and trafficke entred with many, to the enriching of our people,
Learning hath flourished with us, and manual arts increased; navigation hath be advanced, and traffic entered with many, to the enriching of our people,
much lesse do we with heart and soule, and all the powers which are in vs, extoll the author, who hath done such things for vs. Conspiracies haue bene made, to depriue our land of her gouernesse,
much less doe we with heart and soul, and all the Powers which Are in us, extol the author, who hath done such things for us Conspiracies have be made, to deprive our land of her governess,
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when Hannibal was remooued, who had oppressed and troubled Italy, for sixteene yeares together, so by the highest authority, in the most famous place of our land,
when Hannibal was removed, who had oppressed and troubled Italy, for sixteene Years together, so by the highest Authority, in the most famous place of our land,
It seemeth that we are litle mooued, whē we thinke so lightly of that, which to the naturall inhabitants of this land, was so great a deliuerance as our eyes neuer saw.
It seems that we Are little moved, when we think so lightly of that, which to the natural inhabitants of this land, was so great a deliverance as our eyes never saw.
We haue reason to feare, that God lately hath brought the same enemy so neare our land, to quicken vs and to stirre vs, to a remembrance of the former mercy, by shaking his rod ouer the sea vnto vs. The acts which God did in Egypt (of the which I spake before) and his victories by the conduct of Iosuah, were commaunded to be proclaimed to all succeeding ages,
We have reason to Fear, that God lately hath brought the same enemy so near our land, to quicken us and to stir us, to a remembrance of the former mercy, by shaking his rod over the sea unto us The acts which God did in Egypt (of the which I spoke before) and his victories by the conduct of Joshua, were commanded to be proclaimed to all succeeding ages,
The enioying of apparant good things, or the escaping of fearefull and dreadfull euils, doth deserue thanksgiuing with vs. Ionas had felt the bitternesse, being in hazard of destruction of body and soule together:
The enjoying of apparent good things, or the escaping of fearful and dreadful evils, does deserve thanksgiving with us Ionas had felt the bitterness, being in hazard of destruction of body and soul together:
It is a peremptory place, in the three and twentieth of Deuteronomy, When thou shalt vow a vow vnto the Lord thy God, thou shalt not be slacke to pay it;
It is a peremptory place, in the three and twentieth of Deuteronomy, When thou shalt Voelli a Voelli unto the Lord thy God, thou shalt not be slack to pay it;
for the Lord thy God vvill surely require it of thee, and it should be sinne vnto thee, he meaneth if thou performe it not, but when thou abstainest from vowing, it shall be no sinne vnto thee.
for the Lord thy God will surely require it of thee, and it should be sin unto thee, he means if thou perform it not, but when thou abstainest from vowing, it shall be no sin unto thee.
13 This made men vnder the law, to be very well aduised, what it was whereunto they tied themselues by vow, that what they vndertooke should still be to Gods glory:
13 This made men under the law, to be very well advised, what it was whereunto they tied themselves by Voelli, that what they undertook should still be to God's glory:
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But because many kinds of men make question in this matter, the Papists for their votaries, other men for other causes, I thinke it not amisse to limit this whole doctrine, by some Aphorismes or Positions, which shall cleere the whole controuersie.
But Because many Kinds of men make question in this matter, the Papists for their votaries, other men for other Causes, I think it not amiss to limit this Whole Doctrine, by Some Aphorisms or Positions, which shall clear the Whole controversy.
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Hence we condemne the act of them, who being angry with Paule, did bind themselues with an oath, that they would neither eate nor drinke, till they had murthered Paule.
Hence we condemn the act of them, who being angry with Paul, did bind themselves with an oath, that they would neither eat nor drink, till they had murdered Paul.
Of which nature that oath was, which Herode did take, when being delighted with the dauncing of the daughter of Herodias, he swore that he would giue her whatsoeuer she should aske, to the one halfe of his kingdom.
Of which nature that oath was, which Herod did take, when being delighted with the dancing of the daughter of Herodias, he swore that he would give her whatsoever she should ask, to the one half of his Kingdom.
For as Origene saith disputing vpon that deede, The head of Iohn the Baptist vvas cut off for an oathes sake, vvhich vvas rather to be broken by forswearing then to be kept.
For as Origen Says disputing upon that deed, The head of John the Baptist was Cut off for an Oaths sake, which was rather to be broken by forswearing then to be kept.
The vow which Iephthe made, to sacrifice whatsoeuer liuing thing he first met, at his returne from his victorie, is by this position found to be made without iudgement:
The Voelli which Jephthah made, to sacrifice whatsoever living thing he First met, At his return from his victory, is by this position found to be made without judgement:
So is that promise also, of the people of Iuda vnder king Asa, where both great and small, do enter an oath to serue Iehouah alone, the true God of all the world.
So is that promise also, of the people of Iuda under King Asa, where both great and small, do enter an oath to serve Jehovah alone, the true God of all the world.
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Among vs who are Christians, the celebration of Baptisme doth include as much in it selfe, to which whosoeuer commeth (as all of vs should come) doth bind himselfe by a vow, to renounce the pompes and vanities of this spotted filthy world,
Among us who Are Christians, the celebration of Baptism does include as much in it self, to which whosoever comes (as all of us should come) does bind himself by a Voelli, to renounce the pomps and vanities of this spotted filthy world,
in which respect that condition is also to be put, if God will, or if the Lord do not hinder vs. Within this kind I find the vsage of the Rechabites, who were bound by their fathers charge (and as it seemeth they assented thereunto) that they would neither drinke wine,
in which respect that condition is also to be put, if God will, or if the Lord do not hinder us Within this kind I find the usage of the Rechabites, who were bound by their Father's charge (and as it seems they assented thereunto) that they would neither drink wine,
All which as they do vse them, may well be accounted in the number of those wil-worships, that NONLATINALPHABET, against which Saint Paule doth inueigh,
All which as they do use them, may well be accounted in the number of those will-worships, that, against which Saint Paul does inveigh,
and concerning which the Lord may aske, vvho required this at your hands ? They do faile in diuerse circumstances, which should make their vowes to be lawfull,
and Concerning which the Lord may ask, who required this At your hands? They do fail in diverse Circumstances, which should make their vows to be lawful,
And it is sayd that a Bishop (of whom it is presumed that he should be a man of religion) should be hospitall, that is an entertainer of strangers, which implyeth a set kind of maintenance.
And it is said that a Bishop (of whom it is presumed that he should be a man of Religion) should be hospital, that is an entertainer of Strangers, which Implies a Set kind of maintenance.
Christ himselfe was borne of a virgin, and did leade a virgins life, and both he and Saint Paule, haue commended it vnto vs, that we ought to striue for it.
christ himself was born of a Virgae, and did lead a Virgins life, and both he and Saint Paul, have commended it unto us, that we ought to strive for it.
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then how much lesse their young ones, their Nouices or Nunnes of lesser age, who before the time that themselues come to experience, are put into the monastaries, by their parents or their friends,
then how much less their young ones, their novices or Nuns of lesser age, who before the time that themselves come to experience, Are put into the Monasteries, by their Parents or their Friends,
but lest thereby we should take occasion, to promise any thing whatsoeuer, he giueth a restraint downe with it, that we should be aduised, that we vow not that, which our flesh afterward cannot make good.
but lest thereby we should take occasion, to promise any thing whatsoever, he gives a restraint down with it, that we should be advised, that we Voelli not that, which our Flesh afterwards cannot make good.
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They had entred a rash vow, in their minoritie and young yeares, which afterward they found themselues not able to performe, and therefore they did marry.
They had entered a rash Voelli, in their minority and young Years, which afterwards they found themselves not able to perform, and Therefore they did marry.
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Against which although our Campian and his fellowes, do with open mouth most bitterly inueigh, yet they neuer can be able by sound truth to condemne them.
Against which although our Campian and his Fellows, do with open Mouth most bitterly inveigh, yet they never can be able by found truth to condemn them.
And God doth forgiue vs such things, when we call to him by repentance, as may very well be gathered from the fifth Chapter of Leuiticus, where was appointed an offering,
And God does forgive us such things, when we call to him by Repentance, as may very well be gathered from the fifth Chapter of Leviticus, where was appointed an offering,
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Charitie doth bid me thinke, that those fathers in the Gospell, and excellent men in the faith, did enter into wedlocke, with all labour to satisfie a good conscience towards God.
Charity does bid me think, that those Father's in the Gospel, and excellent men in the faith, did enter into wedlock, with all labour to satisfy a good conscience towards God.
or point which ought to be in the sentence, haue ioyned these words with the former, and so caused the sence of all to be troubled. The Hebrew hath it thus:
or point which ought to be in the sentence, have joined these words with the former, and so caused the sense of all to be troubled. The Hebrew hath it thus:
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Tremelius doth interprete it, All manner of saluation or sauetie is to Iehouah. So that here the Prophet gathering by a constant faith, that after his great feares in the sea,
Tremelius does interpret it, All manner of salvation or sauetie is to Jehovah. So that Here the Prophet gathering by a constant faith, that After his great fears in the sea,
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who to punish and chastise him, had the ayre and water at his commaundement, and had for three dayes kept him aliue in the fishes bellie? Now if he should bring him to libertie, out of bondage and desolation,
who to Punish and chastise him, had the air and water At his Commandment, and had for three days kept him alive in the Fish belly? Now if he should bring him to liberty, out of bondage and desolation,
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And if we will looke higher, the deliuery of our soules from the chaynes and bands of Satan, the sauing of vs from the violence of all our ghostlie enemies, the redeeming of vs from sinne, the incorporating of vs into his owne Sonnes body, the bringing of vs to that glorious liberty of the sonnes of God, is the worke of the Almighty.
And if we will look higher, the delivery of our Souls from the chains and bans of Satan, the Saving of us from the violence of all our ghostly enemies, the redeeming of us from sin, the incorporating of us into his own Sons body, the bringing of us to that glorious liberty of the Sons of God, is the work of the Almighty.
Thou art vvorthy to take the booke, and to open the seales thereof, because thou vvast killed and hast redeemed vs to God by thy bloud, out of euery kinred and tongue and poeple and nation:
Thou art worthy to take the book, and to open the Seals thereof, Because thou waste killed and hast redeemed us to God by thy blood, out of every kindred and tongue and people and Nation:
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and at last be brought to saluation, which himselfe graunt vnto vs for his blessed Christs sake, to both whom, with the holy Spirite, be maiesty power and glory, both now and euermore. Amen.
and At last be brought to salvation, which himself grant unto us for his blessed Christ sake, to both whom, with the holy Spirit, be majesty power and glory, both now and evermore. Amen.
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The chiefe poynts. 1. Gods fatherly affection toward sinners. 4. He commandeth his creatures at his pleasure. 6. Ionas is cast on land. 7. A figure of Christs resurrection. 9. We also shall rise againe. 10. Comfort to the heauy heart. 11. A comparison betweene Ionas and Arion. 13. The whole narration of Arion is a fable. 15. Some wonders are wrought by the Diuell, 16. who doth much imitate God, 17. and seeketh to discredit Gods word by his fables. 19. How the Scriptures might be obscurely knowne, by the old Poets and Philosophers. 20. But they corrupt the diuine stories. 21. Humane learning is fit for a Minister. Ionah. 2.10.
The chief points. 1. God's fatherly affection towards Sinners. 4. He commands his creatures At his pleasure. 6. Ionas is cast on land. 7. A figure of Christ resurrection. 9. We also shall rise again. 10. Comfort to the heavy heart. 11. A comparison between Ionas and Arion. 13. The Whole narration of Arion is a fable. 15. some wonders Are wrought by the devil, 16. who does much imitate God, 17. and seeks to discredit God's word by his fables. 19. How the Scriptures might be obscurely known, by the old Poets and Philosophers. 20. But they corrupt the divine stories. 21. Humane learning is fit for a Minister. Jonah. 2.10.
If they be led by weakenesse into diuerse temptations, or by infirmity of their flesh be stained with great transgressions, he looketh angrily for a time,
If they be led by weakness into diverse temptations, or by infirmity of their Flesh be stained with great transgressions, he looks angrily for a time,
but there he maketh a stay, in his kindnesse being satisfied with iudgement, not with furie, rather topping them and shredding them with some short aduersitie,
but there he makes a stay, in his kindness being satisfied with judgement, not with fury, rather topping them and shredding them with Some short adversity,
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And that is the maner of seuere, but yet naturall parents, in restraining their children from grosse & foule enormities, to bend thē not to breake them:
And that is the manner of severe, but yet natural Parents, in restraining their children from gross & foul enormities, to bend them not to break them:
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Which is not to be taken after the vnderstanding of the grosse Anthropomorphites, called otherwise Audaeani, (who did attribute to God the members and bodie of a man) as if the Lord had vsed some language,
Which is not to be taken After the understanding of the gross Anthropomorphites, called otherwise Audaeani, (who did attribute to God the members and body of a man) as if the Lord had used Some language,
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or talked to the fish, as men commonly do talke each to other, for that agreeth not with his spirituall nature, his impassible and pure and diuine being.
or talked to the Fish, as men commonly do talk each to other, for that agreeth not with his spiritual nature, his impassable and pure and divine being.
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as a rude one to the rude, as barbarous to Barbarians, as men to little infants do stammer and talke like children, is a veritie so apparant and so common an obseruation to those who reade the Bible, that it were but lost time to handle it:
as a rude one to the rude, as barbarous to Barbarians, as men to little Infants do stammer and talk like children, is a verity so apparent and so Common an observation to those who read the bible, that it were but lost time to handle it:
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For Iosuah, the Sunne shall stand still, and it shall fly backe for Ezechiahs sake. For the passage of the children of Israel, Iordan shall part in two:
For Joshua, the Sun shall stand still, and it shall fly back for Ezechiahs sake. For the passage of the children of Israel, Iordan shall part in two:
Tertullian in his Apollogie, and Eusebius do witnesse that at the prayer of a legion of the Christians, the Emperour Marcus Aurelius, in his warres against the Germanes, had his armie relieued with raine, which was before in daunger to perish for want of water:
Tertullian in his Apology, and Eusebius do witness that At the prayer of a legion of the Christians, the Emperor Marcus Aurelius, in his wars against the Germane, had his army relieved with rain, which was before in danger to perish for want of water:
When Iulian the Apostata, vpon an intendment to crosse the faith of Iesus Christ, had set the Iewes on worke, to build againe the Temple at Hierusalem,
When Iulian the Apostata, upon an intendment to cross the faith of Iesus christ, had Set the Iewes on work, to built again the Temple At Jerusalem,
as both Saint Chrysostome and Socrates write, at first an earth-quake marred their worke, and afterward fire from heauen did burne and spoile their instrumēts and tooles wherwith they wrought,
as both Saint Chrysostom and Socrates write, At First an earthquake marred their work, and afterwards fire from heaven did burn and spoil their Instruments and tools wherewith they wrought,
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Ammianus Marcellinus who was no friend to the Christians, yet giueth testimony to some part thereof, sauing that he rather supposeth that the fire issued out of the earth;
Ammianus Marcellinus who was no friend to the Christians, yet gives testimony to Some part thereof, Saving that he rather Supposeth that the fire issued out of the earth;
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When the barbarous Northren nations did breake into the bounds of the Romane Empire, in the dayes of Basile the Great, who liued in the time of Valens the Emperour,
When the barbarous Northern Nations did break into the bounds of the Roman Empire, in the days of Basil the Great, who lived in the time of Valens the Emperor,
and besieging them with extremitie who defended the towne, God in the time of famine and want of bread, did for some whole moneths together, daily cast vp a kind of fish vnto them, out of the sea, wherewith so many hundreds were relieued, without any labour of their owne,
and besieging them with extremity who defended the town, God in the time of famine and want of bred, did for Some Whole months together, daily cast up a kind of Fish unto them, out of the sea, wherewith so many hundreds were relieved, without any labour of their own,
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6 There God to shew his power, did fill a many with fish, and here to shew his power, he did emptie a fish of one, both declaring his loue and greatnesse;
6 There God to show his power, did fill a many with Fish, and Here to show his power, he did empty a Fish of one, both declaring his love and greatness;
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It is not much materiall, where or in what coast of the world the Prophet was cast on land, but Iosephus saith that the report was, that this happened in Pontus Euxinus,
It is not much material, where or in what coast of the world the Prophet was cast on land, but Iosephus Says that the report was, that this happened in Pontus Euxine,
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Our Sauiour who is the best interpreter, and expositor of the Prophets, in the twelfth of Saint Mathew, doth compare this lying of Ionas for three dayes in the whale, to the burying of himselfe for three dayes in the graue.
Our Saviour who is the best interpreter, and expositor of the prophets, in the twelfth of Saint Matthew, does compare this lying of Ionas for three days in the whale, to the burying of himself for three days in the graven.
for the Originall hath it Vajake eth-Ionah, which Vajake comming of Ko with Aleph in the end, signifying Vomere, is as much as if it were said, the fish did vomite vp Ionas:
for the Original hath it Voyage eth-Ionah, which Voyage coming of Ko with Aleph in the end, signifying Vomere, is as much as if it were said, the Fish did vomit up Ionas:
When Samson was disposed, he brake the cordes and ropes wherewith he was tyed: they fittered and dissolued, euen as the flaxe which is burnt with the fire:
When samson was disposed, he brake the cords and ropes wherewith he was tied: they fittered and dissolved, even as the flax which is burned with the fire:
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but when it seemed good vnto him, he rowzed vp his bodie, and roaring in his might, this he renteth and that he teareth, he knappeth their chaines in sunder,
but when it seemed good unto him, he roused up his body, and roaring in his might, this he renteth and that he teareth, he Knappeth their chains in sunder,
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Gods children shall be translated into a better state, recouering the same puritie, which was giuen to Adam in Paradise, where he was after the image of God, in innocencie and integritie.
God's children shall be translated into a better state, recovering the same purity, which was given to Adam in Paradise, where he was After the image of God, in innocence and integrity.
10 If in another sence we will turne the present example, to the benefite of our selues, this giueth great consolation to the deiected conscience, which groneth vnder the waight of her sinnes.
10 If in Another sense we will turn the present Exampl, to the benefit of our selves, this gives great consolation to the dejected conscience, which groans under the weight of her Sins.
But pondering farther on this Scripture, and looking nearer into it, yea withall, comparing it with some things of the Gentiles, it seemeth vnto me to offer a farther doctrine.
But pondering farther on this Scripture, and looking nearer into it, yea withal, comparing it with Some things of the Gentiles, it seems unto me to offer a farther Doctrine.
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and made account they had drowned him, would looke vpon him, if they met him any where afterward, (as that was no impossible matter) maruelling how he should liue whom they left in the sea,
and made account they had drowned him, would look upon him, if they met him any where afterwards, (as that was no impossible matter) marvelling how he should live whom they left in the sea,
and supposed by them to be drowned, was afterward seene at Corinth, in the court of Periander, to the great amazement of them, who before had consented to his death.
and supposed by them to be drowned, was afterwards seen At Corinth, in the court of Periander, to the great amazement of them, who before had consented to his death.
And moreouer, the note of a learned interpreter writing vpon this place, did further this opinion, who nameth our Ionas here Arion Christianus, the Arion of the Christians.
And moreover, the note of a learned interpreter writing upon this place, did further this opinion, who names our Ionas Here Arion Christian, the Arion of the Christians.
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that Arion a skilfull harper, going from Greece his owne countrey into Italy, there and in Sicilia, by the excellencie of his musicke, had gained a great deale of money.
that Arion a skilful harper, going from Greece his own country into Italy, there and in Sicilia, by the excellency of his music, had gained a great deal of money.
Being now desirous with his wealth to returne againe to Corinth, to his old Prince Periander, he found a vessell at Tarentum, which belonged to certaine ship-men of Corinth, who were returning home:
Being now desirous with his wealth to return again to Corinth, to his old Prince Periander, he found a vessel At Tarentum, which belonged to certain shipmen of Corinth, who were returning home:
but when nothing would serue those hard-hearted persons, but that such must be his doome, he begged this fauour of them, that yet before he died, he might cloth himselfe with his best clothes:
but when nothing would serve those hardhearted Persons, but that such must be his doom, he begged this favour of them, that yet before he died, he might cloth himself with his best clothes:
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whence he going to Periander the tyrant, then raigning at Corinth, so apparelled as he was when he came out of the water, informeth him of all the matter, who beleeued it not, till at length sending for the selfe same mariners, who were arriued in his countrey,
whence he going to Periander the tyrant, then reigning At Corinth, so appareled as he was when he Come out of the water, Informeth him of all the matter, who believed it not, till At length sending for the self same Mariners, who were arrived in his country,
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and Gellius both do report it at large, and Plinie giueth other examples, that Dolphines couching downe their pinnas, their sinnes, which as he seemeth to say go all along their backes, haue caried diuerse other ouer the water, and so saued them.
and Gellius both do report it At large, and Pliny gives other Examples, that Dolphins couching down their pinnace, their Sins, which as he seems to say go all along their backs, have carried diverse other over the water, and so saved them.
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Besides that, Rondeletius whose worke is many times ioyned with Gesners, denieth that a Dolphine hath any such sinnes, as they in old time did describe him to haue,
Beside that, Rondeletius whose work is many times joined with Gesners, Denieth that a Dolphin hath any such Sins, as they in old time did describe him to have,
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and feeding them with bread, which agreeth with the qualities of that straunge fish Matum, which the Historian Peter Martyr reporteth to haue bene in the West Indies.
and feeding them with bred, which agreeth with the qualities of that strange Fish Matum, which the Historian Peter Martyr Reporteth to have be in the West Indies.
But how could this acquaintance with men, and feeding by hand, happen to this fish of Arion, who was found at al-aduenture, in the midst of the Mediterrane sea?
But how could this acquaintance with men, and feeding by hand, happen to this Fish of Arion, who was found At al-aduenture, in the midst of the Mediterrane sea?
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For who knoweth not that euery countrie, hath straunge reports of it selfe, which by the common sort are reputed for great truths? If we looke on our owne land,
For who Knoweth not that every country, hath strange reports of it self, which by the Common sort Are reputed for great truths? If we look on our own land,
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how many things haue bene said of King Arthure, and of the Prophet Merlin, who although they may haue in them some ground of truth (which I will not stand to dispute) yet questionlesse much vanitie is mixed there withall.
how many things have be said of King Arthur, and of the Prophet Merlin, who although they may have in them Some ground of truth (which I will not stand to dispute) yet questionless much vanity is mixed there withal.
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We need no better example, then the selfe same Herodotus, who although in his positiue declarations, he be held a good Historian, and therefore is named by Tully Historiae pater, the father of storie, yet in his by-digressions by heare-saies and reports, he hath so many vntruths, that by other men he is termed with a censure too too gauling, mendaciorum pater, the father of lyes.
We need no better Exampl, then the self same Herodotus, who although in his positive declarations, he be held a good Historian, and Therefore is nam by Tully Historiae pater, the father of story, yet in his by-digressions by hearsays and reports, he hath so many untruths, that by other men he is termed with a censure too too gauling, Mendaciorum pater, the father of lies.
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and because they had seene Iesus in windowes, painted with Peter and Paule standing by him, they gaue out that hee wrote vnto them, some things concerning Magicke, not knowing saith Saint Austen, that Paule was conuerted to the faith, somewhat after Christs death.
and Because they had seen Iesus in windows, painted with Peter and Paul standing by him, they gave out that he wrote unto them, Some things Concerning Magic, not knowing Says Saint Austen, that Paul was converted to the faith, somewhat After Christ death.
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A picture or image is not an argument of an approoued truth, although Maister Campian do call such in church windowes, for witnesses of the veritie of his cause.
A picture or image is not an argument of an approved truth, although Master Campian do call such in Church windows, for Witnesses of the verity of his cause.
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Then we may gather, that either the narration is altogether fabulous, or if he were so throwne by any into the water, that another shippe intercepted him, the badge whereof was a Dolphin (as in the Actes of the Apostles, the badge of that shippe wherein Paule sayled, was Castor and Pollux.
Then we may gather, that either the narration is altogether fabulous, or if he were so thrown by any into the water, that Another ship intercepted him, the badge whereof was a Dolphin (as in the Acts of the Apostles, the badge of that ship wherein Paul sailed, was Castor and Pollux.
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if there were any such matter of the Dolphin and Arion, (as I in no sort do beleeue it) we must hold it for a miracle wrought by the Diuell, who by the Lords permission hath false wonders of his,
if there were any such matter of the Dolphin and Arion, (as I in no sort do believe it) we must hold it for a miracle wrought by the devil, who by the lords permission hath false wonders of his,
Christ saith that false Christes, and false Prophets, shall shew great signes and wonders, so that if it were possible, they should deceiue the very elect.
christ Says that false Christ's, and false prophets, shall show great Signs and wonders, so that if it were possible, they should deceive the very elect.
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Saint Austen in his tenth booke De ciuitate Dei, doth attribute such credite to the stories of the Romanes, that he thinketh that the Troiane Penates (which were a kind of images) did go from place to place:
Saint Austen in his tenth book De ciuitate Dei, does attribute such credit to the stories of the Romans, that he Thinketh that the Trojan Penates (which were a kind of Images) did go from place to place:
Let these things be set aside, being either fained inuentions of lying men, or monstrous actes of cousining spirits, supposing that some strange reports, were fained and inuented by men,
Let these things be Set aside, being either feigned Inventions of lying men, or monstrous acts of cozening spirits, supposing that Some strange reports, were feigned and invented by men,
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If we would hold this, of the Musitian in Herodotus for a truth, then it teacheth vs this doctrine, that as an Ape is the imitatour of man, in his acts and gestures,
If we would hold this, of the Musician in Herodotus for a truth, then it Teaches us this Doctrine, that as an Ape is the imitator of man, in his acts and gestures,
But how farre doth he come short of the originall which he looketh at? He followeth him indeed, but it is non passibus aequis, with very vnequall steppes.
But how Far does he come short of the original which he looks At? He follows him indeed, but it is non passibus aequis, with very unequal steps.
and Liuie writeth of credit, that in the time of the Romane wars with Hannibal, it rained stones for two dayes together on the hill called Mons Albanus. So Hirtius that great welwiller of Iulius Caesar, doth write that when Caesar was personally present in his wars in Africa, very stones fell on the armie, as it vseth to haile.
and Alive Writeth of credit, that in the time of the Roman wars with Hannibal, it reigned stones for two days together on the hill called Mons Albanus. So Hirtius that great wellwiller of Julius Caesar, does write that when Caesar was personally present in his wars in Africa, very stones fell on the army, as it uses to hail.
and sacrifices to him, as the heathen people did commonly vse, in such fearefull & frightfull times, thinking that they had performed some deuotion to some Gods,
and Sacrifices to him, as the heathen people did commonly use, in such fearful & frightful times, thinking that they had performed Some devotion to Some God's,
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Aulus Gellius in reckening vp the apparell, and ceremonies of the Romane Flamen Dialis, hath many things meerely taken from the high Priest of the Iewes,
Aulus Gellius in reckoning up the apparel, and ceremonies of the Roman Flamen Dialis, hath many things merely taken from the high Priest of the Iewes,
so Simon Magus also to procure himselfe credit, did flye aboue in the ayre, which no doubt was done by the speciall meanes of the Prince of the ayre, who aduaunced such a businesse.
so Simon Magus also to procure himself credit, did fly above in the air, which no doubt was done by the special means of the Prince of the air, who advanced such a business.
For as counterfeits do euermore presuppose, that there be some such indeed, as whom they take on them to resemble, (as he who made shew to be the sonne of Herod the Great, did argue that there had bene such a one, who was in truth called Alexander:
For as counterfeits do evermore presuppose, that there be Some such indeed, as whom they take on them to resemble, (as he who made show to be the son of Herod the Great, did argue that there had be such a one, who was in truth called Alexander:
and in England in the dayes of King Henry the seuenth, Perkin Warbecke, who pretended to be the Prince Edward the fifth, did manifestly declare that there had bene one of that name.) And as the coyners of false money, do imply by their attempt, that some of that stampe, is good and currant in one place or other.
and in England in the days of King Henry the Seventh, Perkin Warbecke, who pretended to be the Prince Edward the fifth, did manifestly declare that there had be one of that name.) And as the coiners of false money, do imply by their attempt, that Some of that stamp, is good and currant in one place or other.
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Yea as painters howsoeuer they may somtimes make pictures of fained deuises, yet account their art to be a resemblance of that, which verily is, or hath bene:
Yea as Painters howsoever they may sometimes make pictures of feigned devises, yet account their art to be a resemblance of that, which verily is, or hath be:
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So the manifold and laborious affected imitation, of the sacred stories, and such things as were done in them, doth giue the wise and holy soule fully to vnderstand, that the patterne which is so followed,
So the manifold and laborious affected imitation, of the sacred stories, and such things as were done in them, does give the wise and holy soul Fully to understand, that the pattern which is so followed,
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17 In the second place, if we will take the whole tale of Arion for an vntruth, which it much rather doth deserue, it doth remember vs of as fruitfull instruction another way.
17 In the second place, if we will take the Whole tale of Arion for an untruth, which it much rather does deserve, it does Remember us of as fruitful instruction Another Way.
if he might be able to bring another matter, like to it in resemblance, which yet in truth should be but fabulous, the first might be disgraced with the common sort of men, in comparing it with the second.
if he might be able to bring Another matter, like to it in resemblance, which yet in truth should be but fabulous, the First might be disgraced with the Common sort of men, in comparing it with the second.
Quintilian in his sixth booke of the Principles of Rhetoricke, going about to teach how one false thing, may be displaied and discouered with another, bringeth this for an example:
Quintilian in his sixth book of the Principles of Rhetoric, going about to teach how one false thing, may be displayed and discovered with Another, brings this for an Exampl:
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When one Victoriatus had sayd, that in Sicily he had bought a Lamprey, which was fiue foote long, another called Galba did make him answer, that it was no maruell,
When one Victoriatus had said, that in Sicily he had bought a Lamprey, which was fiue foot long, Another called Galba did make him answer, that it was no marvel,
The diuels sayth he being taught by the Oracles of the Prophets, many things concerning Christ vvho was to come, caused like things to be spread touching diuerse sonnes of Iupiter, hoping that those who heard those monstrous trifles, would beleeue no more of Christ,
The Devils say he being taught by the Oracles of the prophets, many things Concerning christ who was to come, caused like things to be spread touching diverse Sons of Iupiter, hoping that those who herd those monstrous trifles, would believe no more of christ,
but by the restauratiue force thereof, shall be kept and euermore maintained in cheerefulnesse and fresh youth, the Poets will haue Nectar and Ambrosia, which shall worke with their Gods the like effect.
but by the restauratiue force thereof, shall be kept and evermore maintained in cheerfulness and fresh youth, the Poets will have Nectar and Ambrosia, which shall work with their God's the like Effect.
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Iustine Martyr who is auncient, sayth expresly that all the tale of the Giants piling vp those hils, was in imitation of the story of the tower of Babel.
Justin Martyr who is ancient, say expressly that all the tale of the Giants piling up those hills, was in imitation of the story of the tower of Babel.
19 This is the deadly fraud of the enemy of our soule, who in suggesting lyes for truth, by himselfe and his instruments, would defame the word of God.
19 This is the deadly fraud of the enemy of our soul, who in suggesting lies for truth, by himself and his Instruments, would defame the word of God.
And whither but into Egypt, did the great scholers of old time, trauell to increase their learning? I find in Diodorus Siculus, that the priests of the Egyptians had it in record, that Orpheus and Musaeus,
And whither but into Egypt, did the great Scholars of old time, travel to increase their learning? I find in Diodorus Siculus, that the Priests of the egyptians had it in record, that Orpheus and Musaeus,
But the Chaldees as men studious of learning, did trauell often into other countries, yea it seemeth as farre as Rome, by Tullies second booke de Diuinatione, where he nameth their figure-casters, by no name so much as Chaldees.
But the Chaldees as men studious of learning, did travel often into other countries, yea it seems as Far as Room, by Yields second book de Divination, where he names their figure-casters, by no name so much as Chaldees.
Thus diuerse wayes, an ignorant kind of knowledge was spread among the Gentiles, which in their study of Poetry and Philosophy, gaue them occasion of many things for their bookes.
Thus diverse ways, an ignorant kind of knowledge was spread among the Gentiles, which in their study of Poetry and Philosophy, gave them occasion of many things for their books.
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Iustinus Martyr whom so oft before I haue named, sayth that whatsoeuer their Poets, and Philosophers did record, of the immortality of the soule, of the paines of hell, of things in heauen or any other matter of that kind, they tooke occasion from the Israelitish Prophets, both to thinke them and to speake them.
Justinus Martyr whom so oft before I have nam, say that whatsoever their Poets, and Philosophers did record, of the immortality of the soul, of the pains of hell, of things in heaven or any other matter of that kind, they took occasion from the Israelitish prophets, both to think them and to speak them.
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Sometimes the tale shall be told otherwise, as that of Sennacherib is, in the second booke of Herodotus, whose losse of so many men, by the Ange•l of God striking them, at his siege against Hierusalem, is sayd to be in Egypt,
Sometime the tale shall be told otherwise, as that of Sennacherib is, in the second book of Herodotus, whose loss of so many men, by the Ange•l of God striking them, At his siege against Jerusalem, is said to be in Egypt,
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for as we reade in Herodotus, he liued with Periander, who liued with Halyattes, who was father vnto Craesus, who was conquered by Cyrus, who gaue out the first proclamation, for restoring the Iewes from Babylon.
for as we read in Herodotus, he lived with Periander, who lived with Halyattes, who was father unto Croesus, who was conquered by Cyrus, who gave out the First proclamation, for restoring the Iewes from Babylon.
21 Thus not a misse as I suppose (especially in an auditory of such learning and iudgement as this is) by comparing our Prophet here, with that fable of the Gentiles, I haue shewed the apish quality of Satan, in his imitation of the mightiest workes of God,
21 Thus not a miss as I suppose (especially in an auditory of such learning and judgement as this is) by comparing our Prophet Here, with that fable of the Gentiles, I have showed the apish quality of Satan, in his imitation of the Mightiest works of God,
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Whereunto I might first adde, that since we haue to do with an enemy of that quality, we had neede be very circumspect in regard of our selues, that we yeeld not assent, to any of the leud motions of himselfe,
Whereunto I might First add, that since we have to do with an enemy of that quality, we had need be very circumspect in regard of our selves, that we yield not assent, to any of the lewd motions of himself,
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and practise that which he hath taught vs. Secondly I might shew the conueniency, or rather the necessity, that a Minister who should expound the Scriptures, should be furnished with liberall Arts and sciences, with histories and other humane learning, that when occasion directly serueth, such knots as this is, may be opened to the honour of the true God.
and practise that which he hath taught us Secondly I might show the conveniency, or rather the necessity, that a Minister who should expound the Scriptures, should be furnished with liberal Arts and sciences, with histories and other humane learning, that when occasion directly serveth, such knots as this is, may be opened to the honour of the true God.
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In which respect, I do professe my iudgement to be cleane contrary to the opinions of such men, who thinke that the vnderstanding and vse of these matters is friuolous,
In which respect, I do profess my judgement to be clean contrary to the opinions of such men, who think that the understanding and use of these matters is frivolous,
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I repute them the great blessings of the Lord of heauen, affoorded to vs, for the apparant furtherance of his ministery, and the profession of Diuinity.
I repute them the great blessings of the Lord of heaven, afforded to us, for the apparent furtherance of his Ministry, and the profession of Divinity.
When with so many helpes of history, from the Greeke and from the Latine, the best and most laborious wits, cannot attaine to the depth of many matters in them,
When with so many helps of history, from the Greek and from the Latin, the best and most laborious wits, cannot attain to the depth of many matters in them,
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The chiefe poynts. 3. God in sending twise sheweth his loue to be the greater: 4. which is hindered by no crosse from man. 6. As appeareth in England. 7. God imployeth Ionas after his former fall. 8. The cruell doctrine of the Nouatians. 10. The word is the great instrument whereby God calleth. 11. To the old Prophets the word of God came. 12. But preachers now must go to it. 13. Ionas is not forward to his second message. 14. God purposely sendeth variety of businesse to vs,
The chief points. 3. God in sending twice shows his love to be the greater: 4. which is hindered by no cross from man. 6. As appears in England. 7. God employeth Ionas After his former fallen. 8. The cruel Doctrine of the Novatians. 10. The word is the great Instrument whereby God calls. 11. To the old prophets the word of God Come. 12. But Preachers now must go to it. 13. Ionas is not forward to his second message. 14. God purposely sends variety of business to us,
and why. 15. The finger of the Lord appeareth, in that one teacheth a multitude. 16. But especially the word is forcible. 17. Knowing of daunger beforehand maketh the Minister more resolute. 18. Prophets must preach that onely which God commandeth. 19. Which the Papists do not. Ionah. 3: 1.2.
and why. 15. The finger of the Lord appears, in that one Teaches a multitude. 16. But especially the word is forcible. 17. Knowing of danger beforehand makes the Minister more resolute. 18. prophets must preach that only which God commands. 19. Which the Papists do not. Jonah. 3: 1.2.
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after some discontinuance of these holy labours) he put in my mouth the first charge layd on Ionas to go to Niniue, the euent whereof from time to time I haue discoursed vnto you,
After Some discontinuance of these holy labours) he put in my Mouth the First charge laid on Ionas to go to Nineveh, the event whereof from time to time I have discoursed unto you,
So it falleth out fitly, by the prouidence of the selfe same God, that vpon the second reuiuing of the selfe same exercise, the second sending of the selfe same Prophet,
So it falls out fitly, by the providence of the self same God, that upon the second reviving of the self same exercise, the second sending of the self same Prophet,
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Wherein as the mercy of the Almighty was manifested to Niniue, when after the first stay & hinderance of that, which was intended toward it, he did not giue ouer,
Wherein as the mercy of the Almighty was manifested to Nineveh, when After the First stay & hindrance of that, which was intended towards it, he did not give over,
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It were to be wished, that this may be continued with an euerlasting performance, that so the building of this house like that of Salomons Temple, might not cease, till all were ended by Christs comming to iudgement;
It were to be wished, that this may be continued with an everlasting performance, that so the building of this house like that of Solomon's Temple, might not cease, till all were ended by Christ coming to judgement;
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but by her deploration and sorrow for iniquity, did mooue him vnto mercy. Before, the cry of their ioyned transgressions did ascend into the eares of the Lord,
but by her deploration and sorrow for iniquity, did move him unto mercy. Before, the cry of their joined transgressions did ascend into the ears of the Lord,
so because the meanes also of moouing them to repentance, are here opened vnto vs, that is to say by the word of God, deliuered vnto thē by the preaching of the Prophet, my purpose is to pursue it, with that naturall order which the text prescribeth vnto me, beginning with the Lords sending,
so Because the means also of moving them to Repentance, Are Here opened unto us, that is to say by the word of God, Delivered unto them by the preaching of the Prophet, my purpose is to pursue it, with that natural order which the text prescribeth unto me, beginning with the lords sending,
Hence, such as by their guiltinesse haue prouoked the wrath of him, who is like to deale with them in seuerity, do take what course they can to prolong,
Hence, such as by their guiltiness have provoked the wrath of him, who is like to deal with them in severity, do take what course they can to prolong,
to the which, meaning to send a message full of threatnings (but such a one as should in the end bring peace and quietnesse to them) although he were stayed for a while,
to the which, meaning to send a message full of threatenings (but such a one as should in the end bring peace and quietness to them) although he were stayed for a while,
yet he is not quite stopped with it, or put from his first meaning, but secondly he will send, that they may haue some warning, to flye the rod hanging ouer them.
yet he is not quite stopped with it, or put from his First meaning, but secondly he will send, that they may have Some warning, to fly the rod hanging over them.
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If he had not intended their good and safety, with a purpose which he meant should not be controlled, he might right well haue suffered that doome to fall on them, which he threatneth by the Prophet Ezechiel, both to the Iewes and to him, that if he being set for a watchman, would not tell them of such plagues,
If he had not intended their good and safety, with a purpose which he meant should not be controlled, he might right well have suffered that doom to fallen on them, which he threatens by the Prophet Ezechiel, both to the Iewes and to him, that if he being Set for a watchman, would not tell them of such plagues,
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If this man will not serue, then there shall come another: or if yesterday will not do, yet it shall be too morrow. The Philistines shall be conquered:
If this man will not serve, then there shall come Another: or if yesterday will not do, yet it shall be too morrow. The philistines shall be conquered:
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In this last age of the world, when the fulnesse of time was come, that by the breath of his mouth (the preaching of the Gospell) God would weaken and consume that wicked one, that aduersary, the very sonne of perdition,
In this last age of the world, when the fullness of time was come, that by the breath of his Mouth (the preaching of the Gospel) God would weaken and consume that wicked one, that adversary, the very son of perdition,
When the Pastours had conspired, either not to preach at all to their charges (as Ionas would not at Niniue) or if they did bring any thing, it was poyson for meate,
When the Pastors had conspired, either not to preach At all to their charges (as Ionas would not At Nineveh) or if they did bring any thing, it was poison for meat,
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when Antichrist with his pompe, and his followers with the brightnesse of earthly and carnall glorie, had dazeled the peoples eyes, that they could not see truth from errour:
when Antichrist with his pomp, and his followers with the brightness of earthly and carnal glory, had dazzled the peoples eyes, that they could not see truth from error:
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when the schoolemen had conspurcated and abused true Diuinitie with their filthinesse: when a liuely faith and vnderstanding knowledge were not heard of:
when the Schoolmen had conspurcated and abused true Divinity with their filthiness: when a lively faith and understanding knowledge were not herd of:
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In the time of good King Edward, and in the dayes of our Queene. The difference is in this, that those which were sent to vs, did come indeede, and did not like Ionas:
In the time of good King Edward, and in the days of our Queen. The difference is in this, that those which were sent to us, did come indeed, and did not like Ionas:
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The conspiring against the Gospell, the striking of the sheapheards, the burning of the professours, the yeelding of all to the Pope, the confederacie with the Spaniard, which were things of farre greater moment,
The conspiring against the Gospel, the striking of the shepherds, the burning of the professors, the yielding of all to the Pope, the confederacy with the Spaniard, which were things of Far greater moment,
then the turning backe of one Prophet, did not so restraine his affection, but that a second time we should heare from him more at large, to the building vp of his Church,
then the turning back of one Prophet, did not so restrain his affection, but that a second time we should hear from him more At large, to the building up of his Church,
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Why would not he who is Lord of all things, rather make choyse of some other, to bee vsed in this seruice, who was vntainted and vntouched, vnstayned and vnreprouable? This may seeme at the first blush, to bee more for the senders honour:
Why would not he who is Lord of all things, rather make choice of Some other, to be used in this service, who was untainted and untouched, unstained and unreprovable? This may seem At the First blush, to be more for the senders honour:
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Perhaps the Elders of the Church, or the grauer sort of men, might haue receiued him againe into the congregation, vpon his testification of sorrow for his fault;
Perhaps the Elders of the Church, or the graver sort of men, might have received him again into the congregation, upon his testification of sorrow for his fault;
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or for yeares of probation, but as fully satisfied with his sorrow, and putting the greatnesse of his errour out of memory, he setteth him once againe in his old place,
or for Years of probation, but as Fully satisfied with his sorrow, and putting the greatness of his error out of memory, he sets him once again in his old place,
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This is a lesson to the Ministers and pastours of the flocke, that by Gods owne example, they should not be too rigorous vpon such as haue gone astray, euen in the greatest crimes:
This is a Lesson to the Ministers and Pastors of the flock, that by God's own Exampl, they should not be too rigorous upon such as have gone astray, even in the greatest crimes:
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who barred not for a time, but for euer from the Communion, and accesse into the Church, such as in the bloudy persecution of Decius the Emperour, had by infirmitie offered vnto idols;
who barred not for a time, but for ever from the Communion, and access into the Church, such as in the bloody persecution of Decius the Emperor, had by infirmity offered unto Idols;
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teaching that God if he would, might take them to mercy, but man might not deale with it, no not although they did implore it with sobbes and continued teares.
teaching that God if he would, might take them to mercy, but man might not deal with it, no not although they did implore it with sobs and continued tears.
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How much more then may a weake brother? The example of Bishop Cranmer is very well knowne vnto vs, who was a great pillar of Gods Church, a great light of the Gospell,
How much more then may a weak brother? The Exampl of Bishop Cranmer is very well known unto us, who was a great pillar of God's Church, a great Light of the Gospel,
But as the scholers, do oftentimes say more then their maisters, so the Cathari, and Nouatians who were the Disciples of Nouatus, did giue a more bloudy sentence, then euer their teacher did.
But as the Scholars, do oftentimes say more then their masters, so the Cathari, and Novatians who were the Disciples of Nouatus, did give a more bloody sentence, then ever their teacher did.
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For they held, that not onely to deny Christ, was so haynous, but whosoeuer after Baptisme had done any mortall sinne (such as we find in the Scripture, that death is threatned to) was cut off from the Church,
For they held, that not only to deny christ, was so heinous, but whosoever After Baptism had done any Mortal sin (such as we find in the Scripture, that death is threatened to) was Cut off from the Church,
for who otherwise should not perish? When Acesius a Bishop of the Nouatians, at the Nicene Councell, did shew Constantine that holy and blessed Emperour, the strictnesse of their opinions,
for who otherwise should not perish? When Acesius a Bishop of the Novatians, At the Nicene Council, did show Constantine that holy and blessed Emperor, the strictness of their opinions,
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then get thy selfe a ladder, and clime alone into heauen, giuing his censure of it so, that scant any man should be saued, if that ground were maintained.
then get thy self a ladder, and climb alone into heaven, giving his censure of it so, that scant any man should be saved, if that ground were maintained.
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10 There is yet another matter, which in this former verse is worthie of consideration, that the word of the Lord is said here to come to Ionas. The Creatour of all things, might haue vsed many other wayes, to reclaime that offending citie.
10 There is yet Another matter, which in this former verse is worthy of consideration, that the word of the Lord is said Here to come to Ionas. The Creator of all things, might have used many other ways, to reclaim that offending City.
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and his ministerie, doth here commend this his ordinance, for the instrument of their good. He hath made this word more sharpe, then is any two edged sword.
and his Ministry, does Here commend this his Ordinance, for the Instrument of their good. He hath made this word more sharp, then is any two edged sword.
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This is it which doth pierce the marrow, and breake the bones in sunder, which entreth into the diuision of the soule and of the spirit, of the heart and of the reines, which wresteth sighs from the mind,
This is it which does pierce the marrow, and break the bones in sunder, which entereth into the division of the soul and of the Spirit, of the heart and of the reins, which wresteth sighs from the mind,
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and the snow from heauen, and returneth not thither, but watereth the earth, and maketh it to bring foorth and bud, that it may giue seede to the sower,
and the snow from heaven, and returns not thither, but Waters the earth, and makes it to bring forth and bud, that it may give seed to the sour,
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but accomplish that which God will, and it shall prosper in the thing whereunto he sendeth it. It is the very power of saluation to all those that do beleeue, a lanthorne to our feete, and a light vnto our pathes;
but accomplish that which God will, and it shall prosper in the thing whereunto he sends it. It is the very power of salvation to all those that do believe, a lanthorn to our feet, and a Light unto our paths;
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and therefore as at other times he vseth this to saue men, so he doth in this place, teaching the Niniuites by that word, which commeth from the mouth of the Prophets, by his preaching and crying;
and Therefore as At other times he uses this to save men, so he does in this place, teaching the Niniuites by that word, which comes from the Mouth of the prophets, by his preaching and crying;
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And to signifie that no man can of himselfe be a Prophet, but by Gods disposing of him vnto it, the word of the Lord commeth to him, he doth not go vnto it,
And to signify that no man can of himself be a Prophet, but by God's disposing of him unto it, the word of the Lord comes to him, he does not go unto it,
Yet to blind the eyes of the people, (as our Christians do write of him) when the falling sicknesse came on him, wherewith he was much troubled, he would say when he came againe to himselfe, that he was rapt into some reuelation,
Yet to blind the eyes of the people, (as our Christians do write of him) when the falling sickness Come on him, wherewith he was much troubled, he would say when he Come again to himself, that he was rapt into Some Revelation,
Let such false Prophets as these be, perish with that in the Reuelation, for whom as well as for the beast, that fire and brimstone is prepared, which is the second death.
Let such false prophets as these be, perish with that in the Revelation, for whom as well as for the beast, that fire and brimstone is prepared, which is the second death.
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and therein to see what the Lord doth teach vnto vs. And when we are furnished, and well stored with things both old and new, we ought as the good Scribe to bring them out of our treasurie.
and therein to see what the Lord does teach unto us And when we Are furnished, and well stored with things both old and new, we ought as the good Scribe to bring them out of our treasury.
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so now the charge which the Lord gaue vnto him, is in precise termes plainly set downe vnto vs. Arise. In the beginning of this Prophecie, the very same word is vsed,
so now the charge which the Lord gave unto him, is in precise terms plainly Set down unto us Arise. In the beginning of this Prophecy, the very same word is used,
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and so be swallowed vp with griefe, he is rowzed out of his passions, and busied otherwise yet more to his owne hearts ease, and his maisters better seruice.
and so be swallowed up with grief, he is roused out of his passion, and busied otherwise yet more to his own hearts ease, and his masters better service.
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14 It is a thing worthie obseruance, in very many men, although in some more, in some lesse, that in the greatest pensiuenesse of mind which befalleth them, God by some new occasion doth set them vp and reuiue them.
14 It is a thing worthy observance, in very many men, although in Some more, in Some less, that in the greatest pensiveness of mind which befalls them, God by Some new occasion does Set them up and revive them.
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He that should onely feed vpon this in his thought, and as one who made much of the humour, should increase it and maintaine it, might fret himselfe to peeces;
He that should only feed upon this in his Thought, and as one who made much of the humour, should increase it and maintain it, might fret himself to Pieces;
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Therefore our respectiue father, knowing wherof we are made, remembring that we are but dust, doth take this order for vs, that as sometimes he intermingleth ioy with sorrow,
Therefore our respective father, knowing whereof we Are made, remembering that we Are but dust, does take this order for us, that as sometime he intermingleth joy with sorrow,
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or hope and expectation, or watchfulnesse to preuent, or labouring to escape, or one thing or another, is set by God as a stay, that we shall not with Iob onely sit downe and mourne, or with Ieremie yeeld our selues wholly to lamentation.
or hope and expectation, or watchfulness to prevent, or labouring to escape, or one thing or Another, is Set by God as a stay, that we shall not with Job only fit down and mourn, or with Ieremie yield our selves wholly to lamentation.
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I am assuredly perswaded, that this was the estate of Saint Paule aboue all other men, who ranne through so many difficulties in watching and in fasting, in imprisonment and in beating, in preaching and in writing, in comforting the weake, in combating with the enemie, in taking care of all Churches.
I am assuredly persuaded, that this was the estate of Saint Paul above all other men, who ran through so many difficulties in watching and in fasting, in imprisonment and in beating, in preaching and in writing, in comforting the weak, in combating with the enemy, in taking care of all Churches.
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But to the end that our Prophet might not be steeped and quite dissolued with sorrow, the word of the Lord commeth to him, No more (Ionas) of this heauinesse, Arise and go to Niniue that great citie.
But to the end that our Prophet might not be steeped and quite dissolved with sorrow, the word of the Lord comes to him, No more (Ionas) of this heaviness, Arise and go to Nineveh that great City.
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but he must go from God, and he must go to a citie, and that as I thinke the greatest which then was on the earth, which might very well vrge him to looke about him, with all his wit and vnderstanding.
but he must go from God, and he must go to a City, and that as I think the greatest which then was on the earth, which might very well urge him to look about him, with all his wit and understanding.
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It shall suffice for that purpose which I now intend to follow, out of these words of my text, that Niniue was a great citie, to contemplate with reuerend admiration, the sound force and effectuall operation of the word of God and the ministerie:
It shall suffice for that purpose which I now intend to follow, out of these words of my text, that Nineveh was a great City, to contemplate with reverend admiration, the found force and effectual operation of the word of God and the Ministry:
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that one man and a stranger, without pompe, without traine, without any one to grace him, should be sent to such a multitude, and being sent should preuaile.
that one man and a stranger, without pomp, without train, without any one to grace him, should be sent to such a multitude, and being sent should prevail.
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That he should appoint one Moses, to aduise and giue precepts, to sixe hundred thousand men, which were able to fight in battell, besides women and children.
That he should appoint one Moses, to advise and give Precepts, to sixe hundred thousand men, which were able to fight in battle, beside women and children.
as those to whom he doth preach, clothed with many weaknesses, and bringing this most precious treasure but in an earthen vessell, should stand betweene the Lord and the consciences of the people,
as those to whom he does preach, clothed with many Weaknesses, and bringing this most precious treasure but in an earthen vessel, should stand between the Lord and the Consciences of the people,
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And that the toung of this man, a little peece of flesh, and nothing in comparison, should talke of God and Angels, of the mysteries of the Trinitie, of the benefits of the Redeemer, of the power of the holy Ghost, of euerlasting ioy,
And that the tongue of this man, a little piece of Flesh, and nothing in comparison, should talk of God and Angels, of the Mysteres of the Trinity, of the benefits of the Redeemer, of the power of the holy Ghost, of everlasting joy,
The E•nuch of Candaces had but a little parley with Philip the Euangelist, yet he so planted Christs doctrine in the countrey of Ethiopia, that it remaineth to this present age, in the whole kingdome of the Abyssines, although with some noted blemishes.
The E•nuch of Candace's had but a little parley with Philip the Evangelist, yet he so planted Christ Doctrine in the country of Ethiopia, that it remains to this present age, in the Whole Kingdom of the Abyssinians, although with Some noted blemishes.
besides the likelyhood of the matter, in the Actes of the Apostles, that when he came home he would not be silent, and the testification of late writers in that behalfe.
beside the likelihood of the matter, in the Acts of the Apostles, that when he Come home he would not be silent, and the testification of late writers in that behalf.
and with a force which cannot be expressed, to frame euery one to that, whereunto he is ordained, the elect to his saluation, the reprobate to damnation.
and with a force which cannot be expressed, to frame every one to that, whereunto he is ordained, the elect to his salvation, the Reprobate to damnation.
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I could wish that such of my brethren, as liue here in this Seminarie and store-house of the ministerie, would before the time that the Lord imposed any charge elsewhere vpon them, consider and ponder deepely, what a difficult part of seruice they are to be vsed in:
I could wish that such of my brothers, as live Here in this Seminary and storehouse of the Ministry, would before the time that the Lord imposed any charge elsewhere upon them, Consider and ponder deeply, what a difficult part of service they Are to be used in:
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This is the very same counsell, which Christ giueth to his disciples, Which of you minding to build a towre sitteth not downe before and counteth the cost,
This is the very same counsel, which christ gives to his Disciples, Which of you minding to built a tower Sitteth not down before and counteth the cost,
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vvhether he be able vvith ten thousand to meete him that cometh against him vvith twentie thousand ? There is lesse oddes by much, betweene twentie and ten,
whether he be able with ten thousand to meet him that comes against him with twentie thousand? There is less odds by much, between twentie and ten,
Peruersenesse and ouerthrwartnesse, must be looked for before hand. Whereupon if with foresight men did meditate and contemplate, we should not here such complaints,
Perverseness and ouerthrwartnesse, must be looked for before hand. Whereupon if with foresight men did meditate and contemplate, we should not Here such complaints,
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that the contumelie of Atheistes, and bitter hatrest of Papistes, the inuasions of vpstart heretickes, the wranglings of new-found schismatikes, should exercise their patience.
that the contumely of Atheists, and bitter hatrest of Papists, the invasions of upstarted Heretics, the wranglings of newfound Schismatics, should exercise their patience.
That the ciuill sort with their nicenesse, and ouermuch curiositie, the ignorant with their rudenesse and indisciplinable barbarisme, the old with their superstitions, the young with their sports and follies, would minister matter to them.
That the civil sort with their niceness, and overmuch curiosity, the ignorant with their rudeness and indisciplinable barbarism, the old with their superstitions, the young with their sports and follies, would minister matter to them.
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that others of troublesome natures, would draw them into quarrels, and partaking of factions, so that all their wits and knowledge, should scant keepe them from brawles.
that Others of troublesome nature's, would draw them into quarrels, and partaking of factions, so that all their wits and knowledge, should scant keep them from brawls.
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In which matters and many other, the worst being cast before-hand, noting shall come straunge vnto them, no not if the heauen should fall on them, as the Poet Horace speaketh.
In which matters and many other, the worst being cast beforehand, noting shall come strange unto them, no not if the heaven should fallen on them, as the Poet Horace speaks.
I do not recite these troubles, to fright men from accepting of any pastorall charge, (I do rather make my prayer to the Lord of the haruest, to thrust out labourers into his haruest) but to remember my selfe,
I do not recite these Troubles, to fright men from accepting of any pastoral charge, (I do rather make my prayer to the Lord of the harvest, to thrust out labourers into his harvest) but to Remember my self,
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and others, to prepare them selues by precedent speculation, to burthens of this waight, and to call to God to enrich them, with graces fit for this calling.
and Others, to prepare them selves by precedent speculation, to burdens of this weight, and to call to God to enrich them, with graces fit for this calling.
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His commission is not generall, to take counsaile è re nata, or •rbitrarily, as when the Romane Consuls had power without limitation, vt videant ne Respublica quid detrimenti capiat.
His commission is not general, to take counsel è re Nata, or •rbitrarily, as when the Roman Consuls had power without limitation, vt See ne Respublica quid Detrimenti Capita.
Yea Balaam that false Prophet, had catched this by the end, If Balac vvould giue me his house full of siluer and gold, I cannot go beyond the vvord of the Lord my God, to do lesse or more.
Yea balaam that false Prophet, had catched this by the end, If Balaam would give me his house full of silver and gold, I cannot go beyond the word of the Lord my God, to do less or more.
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then that vvhich vve haue preached vnto you (he had called himselfe before an Apostle from Iesus Christ) let him be accursed. It is a rule inuariable, that in cases of saluation, we looke to God the oracle of wisedome and truth;
then that which we have preached unto you (he had called himself before an Apostle from Iesus christ) let him be accursed. It is a Rule invariable, that in cases of salvation, we look to God the oracle of Wisdom and truth;
and he doth giue an example to the Doctours of the Church, that they should produce those things vvhich they speake to the people, not grounded vpon their owne opinions,
and he does give an Exampl to the Doctors of the Church, that they should produce those things which they speak to the people, not grounded upon their own opinions,
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19 If the teachers and preachers of the Antichristian faith, had kept this for a lawe, there had neuer so absurd and filthie points of doctrine bene taught to their people, visions,
19 If the Teachers and Preachers of the Antichristian faith, had kept this for a law, there had never so absurd and filthy points of Doctrine be taught to their people, visions,
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These men are bold, beyond the authoritie which was committed to them, for theirs was but as this of Ionas, thou must preach to them that preaching which I shall shew vnto thee.
These men Are bold, beyond the Authority which was committed to them, for theirs was but as this of Ionas, thou must preach to them that preaching which I shall show unto thee.
He who shall bring other doctrine, let him be accursed by vs. He who speaketh of himselfe, let him be refused by vs. Howsoeuer godly or holy he do pretend himselfe,
He who shall bring other Doctrine, let him be accursed by us He who speaks of himself, let him be refused by us Howsoever godly or holy he do pretend himself,
yet if he decline that word which should be his direction, let him be declined by vs. Whosoeuer shall say otherwise then that which is appointed, saith Ignatius, (he meaneth otherwise then God hath appointed) although he be a man of credit,
yet if he decline that word which should be his direction, let him be declined by us Whosoever shall say otherwise then that which is appointed, Says Ignatius, (he means otherwise then God hath appointed) although he be a man of credit,
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although he fast and keepe virginitie, although he do miracles, although he prophecie, let him be thought by thee to be a wolfe, who vnder a sheepes skinne, doth intend the marring of the sheepe.
although he fast and keep virginity, although he do Miracles, although he prophecy, let him be Thought by thee to be a wolf, who under a Sheep skin, does intend the marring of the sheep.
20 I need not giue farther exhortation in this place, to retaine this as a ground, in as much as all of vs do lay it downe as a principle, that the written word of God, is the onely guide to saluation,
20 I need not give farther exhortation in this place, to retain this as a ground, in as much as all of us do lay it down as a principle, that the written word of God, is the only guide to salvation,
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and that fancies and traditions, are to be exiled from vs. I therefore will here end, desiring the Almightie that such doctrine as is oftentimes taught vnto vs from this place, may bring foorth such plenteous fruit, that in this congregation the name of God may be honoured and glorified in great measure,
and that fancies and traditions, Are to be exiled from us I Therefore will Here end, desiring the Almighty that such Doctrine as is oftentimes taught unto us from this place, may bring forth such plenteous fruit, that in this congregation the name of God may be honoured and glorified in great measure,
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The chiefe poynts. 2. Carnall reasons why Ionas might yet haue refused to go. 3. But affliction hath schooled him: 4. and that not onely while it was on him. 5. Affliction worketh otherwise in the good, 6. and in the bad. 7. A reproofe of the present time. 9. Obedience requireth euen circumstances to be regarded. 10. God must be obeyed without debating. 11. The greatnesse of Niniue. 12. Ionas feareth not that he is alone. 14. A great auditorie giueth more courage to a wise Preacher. 15. Ionas speaketh not fearefully. 16. The difference of opinions for the daies of repentance allowed to Niniue. 17. Iudgement concerning Luther in the matter of the Sacrament. 18. The Hebrew toung is not to be neglected by a Diuine. Ionah. 3.3.4.
The chief points. 2. Carnal Reasons why Ionas might yet have refused to go. 3. But affliction hath schooled him: 4. and that not only while it was on him. 5. Affliction works otherwise in the good, 6. and in the bad. 7. A reproof of the present time. 9. obedience requires even Circumstances to be regarded. 10. God must be obeyed without debating. 11. The greatness of Nineveh. 12. Ionas fears not that he is alone. 14. A great auditory gives more courage to a wise Preacher. 15. Ionas speaks not fearfully. 16. The difference of opinions for the days of Repentance allowed to Nineveh. 17. Judgement Concerning Luther in the matter of the Sacrament. 18. The Hebrew tongue is not to be neglected by a Divine. Jonah. 3.3.4.
THe Prophet Ionas, who should haue gone in the businesse of his maister, but vpon some supposals had no mind vnto it, and therefore starting aside like a broken bow, was well beaten for his labour, hath now a second time his commission drawne,
THe Prophet Ionas, who should have gone in the business of his master, but upon Some supposals had no mind unto it, and Therefore starting aside like a broken bow, was well beaten for his labour, hath now a second time his commission drawn,
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The message which he bringeth, is of more fearefull qualitie, then if all the Princes adioyning, had sent him their defiance by their Heralds, that they would immediatly inuade him, with fire and sword, and irreconcilable hatred.
The message which he brings, is of more fearful quality, then if all the Princes adjoining, had sent him their defiance by their Heralds, that they would immediately invade him, with fire and sword, and irreconcilable hatred.
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Or if he and his people, must needes end their dayes, by the outrage of their enemie, who would be much encouraged by prosperitie and desired successe;
Or if he and his people, must needs end their days, by the outrage of their enemy, who would be much encouraged by Prosperity and desired success;
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and hawtie by nature, apt enough to reuile the poore preacher, that should be sent; yea readie enough to blaspheme his Lord and maister himselfe, saying who is this God,
and haughty by nature, apt enough to revile the poor preacher, that should be sent; yea ready enough to Blaspheme his Lord and master himself, saying who is this God,
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Or what if his bodie should be serued of that sort, as the beards and garments of the messengers, which Dauid sent to Hanun king of Ammon, were, by mangling in the face,
Or what if his body should be served of that sort, as the beards and garments of the messengers, which David sent to Hanun King of Ammon, were, by mangling in the face,
or cutting off some arme or legge, that as a maimed criple he might beare it to his graue? Or it might be imagined, that he who once before had failed so grosly, might now since the ice was broken, still hold on in his course,
or cutting off Some arm or leg, that as a maimed cripple he might bear it to his graven? Or it might be imagined, that he who once before had failed so grossly, might now since the ice was broken, still hold on in his course,
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Secondly the greatnesse of the citie, Now Niniue vvas a great and excellent citie of three dayes iourney, and he went a dayes iourney into it, for that intendeth so much.
Secondly the greatness of the City, Now Nineveh was a great and excellent City of three days journey, and he went a days journey into it, for that intends so much.
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3 It is a matter of great force, to make vs proficients in the schoole of God, to haue the rodde going as well as the toung, some discipline and some doctrine.
3 It is a matter of great force, to make us proficients in the school of God, to have the rod going as well as the tongue, Some discipline and Some Doctrine.
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But when they came weeping with one consent to the Lord, & fasted & offered offerings, the humbling of themselues was rewarded with a victory, a great victory ouer their enemies.
But when they Come weeping with one consent to the Lord, & fasted & offered offerings, the humbling of themselves was rewarded with a victory, a great victory over their enemies.
and one of-ward from his duty, is rectified and made orderly, so that now in steed of going, he is ready to runne, he thinketh the better of himselfe, that he may be vsed in such businesse.
and one of-ward from his duty, is rectified and made orderly, so that now in steed of going, he is ready to run, he Thinketh the better of himself, that he may be used in such business.
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and his prison, forget what he had sayd, but imagining that his God would require an accomplishment, doth fit himselfe to that which should be required of him.
and his prison, forget what he had said, but imagining that his God would require an accomplishment, does fit himself to that which should be required of him.
In his suffering and enduring of such smarting tribulation, vt in palaestrâ crucis, as in a place of practising to play feates of actiuity, he hath profited and growne better.
In his suffering and enduring of such smarting tribulation, vt in palaestrâ crucis, as in a place of practising to play feats of activity, he hath profited and grown better.
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or idlenesse, or forgetfulnesse) he presseth on to the marke, and shaking off all that hindereth, with violence and great vehemency, he vrgeth as for his soule.
or idleness, or forgetfulness) he Presseth on to the mark, and shaking off all that hindereth, with violence and great vehemency, he urges as for his soul.
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It was long ere Paule was called, but as if he would redeeme the time, which he had lost, he bestirreth him, and layeth about him, as a champion indefatigable.
It was long ere Paul was called, but as if he would Redeem the time, which he had lost, he bestirreth him, and Layeth about him, as a champion indefatigable.
and omitted, then the spurre of affliction. The remembrance of whose pricking, doth keepe the soule from drowsinesse, and from sleeping forgetfulnesse,
and omitted, then the spur of affliction. The remembrance of whose pricking, does keep the soul from drowsiness, and from sleeping forgetfulness,
and there is in him no euill or froward heart to fall away from the liuing God, that nothing so prepareth his heart to vvisedome as calamitie and temptation and affliction, as Saint Chrysostome supposeth;
and there is in him no evil or froward heart to fallen away from the living God, that nothing so Prepareth his heart to Wisdom as calamity and temptation and affliction, as Saint Chrysostom Supposeth;
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yet he will scant beleeue it) or wounded with indignation, he languisheth away, dissoluing as the ice which melteth in the sun-shine, or vanishing like a vapour.
yet he will scant believe it) or wounded with Indignation, he Languishes away, dissolving as the ice which melts in the sunshine, or vanishing like a vapour.
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the Lawyer for his counsell (which are good helps, if they be vsed well) & if this serue not the turne, no sorceresse shal scape free, nor witch shall be vnsought;
the Lawyer for his counsel (which Are good helps, if they be used well) & if this serve not the turn, no sorceress shall escape free, nor witch shall be unsought;
For to iudge that this assembly, are not louers of God, and againe beloued by God, were as I suppose a presumptuous and vncharitable, and vnchristian sinne;
For to judge that this assembly, Are not lovers of God, and again Beloved by God, were as I suppose a presumptuous and uncharitable, and unchristian sin;
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for it standeth much with reason, that grace should haue deepe roote in that people, who so early before day-light, come together with deuotion, to heare what the Lord doth say concerning all of them.
for it Stands much with reason, that grace should have deep root in that people, who so early before daylight, come together with devotion, to hear what the Lord does say Concerning all of them.
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And see whether that the Lord doth not threaten vs much more, by sending such vnseasonable weather, and store of raine among vs. Which if we will obserue,
And see whither that the Lord does not threaten us much more, by sending such unseasonable weather, and store of rain among us Which if we will observe,
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Ammianus Marcellinus doth write, concerning the Citie Alexandria in Egypt, that for many ages together, scant any one day hath bene seene, that the Sunne hath not shined vpon it.
Ammianus Marcellinus does write, Concerning the city Alexandria in Egypt, that for many ages together, scant any one day hath be seen, that the Sun hath not shined upon it.
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We may say to the contrary, that for a great space of time, scant any day hath bene seene, that it hath not rayned on vs. Or if there haue bene some few, that haue bene otherwise, their glory and our hope is foorthwith ouerturned.
We may say to the contrary, that for a great Molle of time, scant any day hath be seen, that it hath not rained on us Or if there have be Some few, that have be otherwise, their glory and our hope is forthwith overturned.
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It was sayd in the time of the Emperour Augustus, Nocte pluit tota, redeunt spectacula mane, It raineth all night, but in the morning men returne to their sports againe, the weather was so faire in the day time, that all returned to their spectacles,
It was said in the time of the Emperor Augustus, Nocte pluit tota, redeunt spectacles mane, It rains all night, but in the morning men return to their sports again, the weather was so fair in the day time, that all returned to their spectacles,
or playes, or went about their businesse: but with vs it is otherwise. Athenaeus telleth that Stratonicus a •esting fellow, did vse to say concerning the mountaine Haemus,
or plays, or went about their business: but with us it is otherwise. Athenaeus Telleth that Stratonicus a •esting fellow, did use to say Concerning the mountain Haemus,
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But who is he that hath altered or changed his wayes, although the wrath of God be yet on vs, and his hand be stretched out still? I greeue to speake that which is truth:
But who is he that hath altered or changed his ways, although the wrath of God be yet on us, and his hand be stretched out still? I grieve to speak that which is truth:
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or whose countenance is abated? May we not say with Saint Bernard, Hovv many do vve see humbled, and yet they be not humble, striken but not grieuing at it, dressed indeed by the Lord,
or whose countenance is abated? May we not say with Saint Bernard, How many do we see humbled, and yet they be not humble, stricken but not grieving At it, dressed indeed by the Lord,
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Who leaueth that sinne which he frequented? his auarice, or his malice, or his swearing or his pride? what here I say of our selues, may be spoken of all our land.
Who Leaveth that sin which he frequented? his avarice, or his malice, or his swearing or his pride? what Here I say of our selves, may be spoken of all our land.
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or do they shine before their people in honest conuersation, and propose themselues examples of contemning the world? Do the people with more deuotion,
or do they shine before their people in honest Conversation, and propose themselves Examples of contemning the world? Do the people with more devotion,
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or more increased numbers, come together to sollicite, and call on the God of heauen, to be yet mercifull vnto them? The manner in all times hath bene, to do something which is not cōmon,
or more increased numbers, come together to solicit, and call on the God of heaven, to be yet merciful unto them? The manner in all times hath be, to do something which is not Common,
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Chrysostome vpon the Acts of the Apostles, maketh mention of his time, The yeare before, saith he, did not God strike our vvhole citie? what then? did not all run to their deuotions? Did not whoremongers and wantons,
Chrysostom upon the Acts of the Apostles, makes mention of his time, The year before, Says he, did not God strike our Whole City? what then? did not all run to their devotions? Did not whoremongers and wantons,
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and effeminate persons forsaking their possessions, and the places vvhere they conuersed, turne and become religious? But vvhen three dayes were past, they returned againe to their malice.
and effeminate Persons forsaking their possessions, and the places where they conversed, turn and become religious? But when three days were passed, they returned again to their malice.
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if we would not fast with the Niniuites (whereof I may haue occasion, if God will, to speake hereafter) yet publike prayers are much worth, which comming ioyntly from whole congregations, will eccho vp to the heauen,
if we would not fast with the Niniuites (whereof I may have occasion, if God will, to speak hereafter) yet public Prayers Are much worth, which coming jointly from Whole congregations, will echo up to the heaven,
and patience, and obedience, which the Lord loueth more then sacrifice. 9 Thus hitherto hauing spoken in generall of the readinesse of our Prophet to obey,
and patience, and Obedience, which the Lord loves more then sacrifice. 9 Thus hitherto having spoken in general of the readiness of our Prophet to obey,
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When Crassus being on a time Generall, had written to Magnus Gaius, that he should send him the bigger of two shipmasts which were in his custodie, that thereof he might make a Ramme, which was an Engin vsed to batter, Gaius knowing that the lesser was fitter for that purpose, sent him that lesser:
When Crassus being on a time General, had written to Magnus Gaius, that he should send him the bigger of two shipmasts which were in his custody, that thereof he might make a Ram, which was an Engine used to batter, Gaius knowing that the lesser was fitter for that purpose, sent him that lesser:
When Themistocles being banished from his countrey, would needs into Persia, to the great king Artaxerxes, in one yere he would not come into his presence,
When Themistocles being banished from his country, would needs into Persiam, to the great King Artaxerxes, in one year he would not come into his presence,
or was sufficiently instructed, that he who once at Babel, made so many tongues of one, could giue his seruant so many of those tongues as were fit for his businesse.
or was sufficiently instructed, that he who once At Babel, made so many tongues of one, could give his servant so many of those tongues as were fit for his business.
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There can be no better precept, euen in our Christian warfare against powers and principalities and euery thing that withstandeth, then to haue all things in readinesse, which belong to our vocation,
There can be no better precept, even in our Christian warfare against Powers and principalities and every thing that withstandeth, then to have all things in readiness, which belong to our vocation,
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I do not incite men to presumption, or to speake they know not what, but I vrge them to performe that, which is commaunded them, with all singlenesse of heart,
I do not incite men to presumption, or to speak they know not what, but I urge them to perform that, which is commanded them, with all singleness of heart,
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11 The charge vnto which this messenger of God, is at this time sent, is a maruellous great charge, described in more places then one in this Prophecy,
11 The charge unto which this Messenger of God, is At this time sent, is a marvelous great charge, described in more places then one in this Prophecy,
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euen as in the thirtith of Genesis, Rahel sayth of her selfe, I haue wrastled with my sister, vvith vvrastlings of God, which yet commonly is translated, vvith excellent vvrastlings. Some other more literally say great to God, because for a very long time, he placed there the seate of the Assyrian monarchie,
even as in the Thirtieth of Genesis, Rachel say of her self, I have wrestled with my sister, with wrestlings of God, which yet commonly is translated, with excellent wrestlings. some other more literally say great to God, Because for a very long time, he placed there the seat of the assyrian monarchy,
In the fourth Chapter it is sayd, that there were a hundred and twentie thousand such infants and young ones, that they knew not their right hand from their left.
In the fourth Chapter it is said, that there were a hundred and twentie thousand such Infants and young ones, that they knew not their right hand from their left.
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as from an East-gate, to a West-gate, but that the circuite was such, as by the compasse of the wall in the outward circumference, a man trauelling on foote, might by reasonable iourneyes, be well three dayes in compassing it. (And that it was the greatest custome of those Easterne countries, to iourney on foote, may be very well collected, by washing of their feete so commonly after iourneyes,
as from an Eastgate, to a West-gate, but that the circuit was such, as by the compass of the wall in the outward circumference, a man travelling on foot, might by reasonable journeys, be well three days in compassing it. (And that it was the greatest custom of those Eastern countries, to journey on foot, may be very well collected, by washing of their feet so commonly After journeys,
And this I take to be the true meaning of the Prophet, and not onely as some would haue it (which may be true also) that it was full three dayes labour, to go through euery lane,
And this I take to be the true meaning of the Prophet, and not only as Some would have it (which may be true also) that it was full three days labour, to go through every lane,
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& that the fertility of the soile was such, that Herodotus on his knowledge, speaketh it in his first booke, that the seed thereabout sowed, did returne two or three hundred fold, so many bushels for one.
& that the fertility of the soil was such, that Herodotus on his knowledge, speaks it in his First book, that the seed thereabouts sowed, did return two or three hundred fold, so many bushels for one.
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Who would not haue thought, that himselfe should there haue bene contemptible? and derided for the paucity of his attendants? not a fellow to beare him company? not a boye to do him seruice? Appian in his booke of the warres of the Romanes with Mithridates, telleth how Tigranes iested,
Who would not have Thought, that himself should there have be contemptible? and derided for the paucity of his attendants? not a fellow to bear him company? not a boy to do him service? Appian in his book of the wars of the Romans with Mithridates, Telleth how Tigranes jested,
He knoweth that if God be on his side, what matter is it who be against him? All that is borne of God, saith S. Iohn in his first Epistle, ouercommeth the world, & so doth that also which is borne out by God.
He Knoweth that if God be on his side, what matter is it who be against him? All that is born of God, Says S. John in his First Epistle, Overcometh the world, & so does that also which is born out by God.
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Dost thou not see the driuers of chariots, who passing swiftly by all the part of the race, where the whole city sitteth, to behold the coursing of the horses, do there striue to ouerturne the chariots of them whith whom they cōtend, where they behold the Emperor sitting,
Dost thou not see the drivers of chariots, who passing swiftly by all the part of the raze, where the Whole City Sitteth, to behold the coursing of the Horses, doe there strive to overturn the chariots of them vuhith whom they contend, where they behold the Emperor sitting,
& do say that the eye of him alone, is more worthy to trust vnto, thē the faces of so many mē? But when thou seest the very king of Angels, to sit as the iudge and rewarder of thy striuing, passing by him thou fliest to the eyes of thy fellow-seruants, seeking to please them.
& do say that the eye of him alone, is more worthy to trust unto, them the faces of so many men? But when thou See the very King of Angels, to fit as the judge and rewarder of thy striving, passing by him thou fliest to the eyes of thy Fellow servants, seeking to please them.
We should imitate these chariot-riders, preferring Gods liking, and loue, before a many of Niniuites. For put them in the ballance, and he ouer-weigheth them all.
We should imitate these chariot-riders, preferring God's liking, and love, before a many of Niniuites. For put them in the balance, and he overweigheth them all.
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Nay on the cōtrary side, if his heart were vpright, as it should be (and I thinke that at this time so it was) the greatnesse of the company to which he was to be sent, should giue him larger hope, and yeeld him greater spirits:
Nay on the contrary side, if his heart were upright, as it should be (and I think that At this time so it was) the greatness of the company to which he was to be sent, should give him larger hope, and yield him greater spirits:
For by this meanes, how many thousands might he winne to the Lord, and what ioy might he conceiue, that his mouth should be the instrument, to winne their soules from destruction.
For by this means, how many thousands might he win to the Lord, and what joy might he conceive, that his Mouth should be the Instrument, to win their Souls from destruction.
And it is mine opinion (although perhaps it be but mine) that the Sauiour of the world, according to those different inclinations, which his manhood brought vnto him, did rouze himselfe the more,
And it is mine opinion (although perhaps it be but mine) that the Saviour of the world, according to those different inclinations, which his manhood brought unto him, did rouse himself the more,
and did pierce the hearts of his hearers, with more patheticall speech, when he saw such troupes come about him, that he was forced to go to a mountaine, or betake him to a ship, to teach so many of them.
and did pierce the hearts of his hearers, with more pathetical speech, when he saw such troops come about him, that he was forced to go to a mountain, or betake him to a ship, to teach so many of them.
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He who was mooued in his bowels, with compassion, to see so many as sheepe without a shepheard, may be more mooued, in and with his tongue, to satisfie such a multitude.
He who was moved in his bowels, with compassion, to see so many as sheep without a shepherd, may be more moved, in and with his tongue, to satisfy such a multitude.
Quintilian sayth of a schoole-maister (imagine that he meaneth a good one, such a one as is well prepared to teach) that since a good Lecture is not like a supper, which being prouided for a set number will serue no more,
Quintilian say of a Schoolmaster (imagine that he means a good one, such a one as is well prepared to teach) that since a good Lecture is not like a supper, which being provided for a Set number will serve no more,
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or voyce, or memorie, or one thing or another, besides those common infirmities, which are incident to Gods seruants) he is cheered, that the Lord is pleased to make his tongue, the conduite to conuey grace to so many.
or voice, or memory, or one thing or Another, beside those Common infirmities, which Are incident to God's Servants) he is cheered, that the Lord is pleased to make his tongue, the conduit to convey grace to so many.
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It is likely that our Ionas at this time was so well perswaded, and therefore it is sayd here so precisely, that the city was so great and huge a city, straight after mention made of his willingnesse and obedience.
It is likely that our Ionas At this time was so well persuaded, and Therefore it is said Here so precisely, that the City was so great and huge a City, straight After mention made of his willingness and Obedience.
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which was the estate of Christendome, when Luther came into the world, and therefore he spake with a stirring spirit, of fortitude and courage, God sending a sharpe surgeon, to sores which were so vlcerated.
which was the estate of Christendom, when Luther Come into the world, and Therefore he spoke with a stirring Spirit, of fortitude and courage, God sending a sharp surgeon, to sores which were so ulcerated.
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Our Prophet is in this predicament of vehemency and earnestnesse, which appeareth by all particulars, as first that he began so soone to tell his message;
Our Prophet is in this predicament of vehemency and earnestness, which appears by all particulars, as First that he began so soon to tell his message;
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Saint Austen although in most things he be a follower of the Septuagint, yet as I suppose being put in minde by the translation of Hierome (which about that time began to be published) that in the originall it was fortie,
Saint Austen although in most things he be a follower of the septuagint, yet as I suppose being put in mind by the Translation of Jerome (which about that time began to be published) that in the original it was fortie,
but being desirous withall, to retaine that which was receiued from the Septuagint, (vnder a mysticall figure, applyed to Christ Iesus, who was three dayes in the graue) hath that excellent wit of his, as Lodouicus Viues writing vpon that place speaketh,
but being desirous withal, to retain that which was received from the septuagint, (under a mystical figure, applied to christ Iesus, who was three days in the graven) hath that excellent wit of his, as Louis Viues writing upon that place speaks,
but yet representing the body of Christ (which agreeth with the Scripture, as fortie here doth with the Hebrew,) would needes like to Iustinus Martyr, bring both these sides after a sort together, that there should be bread with Zuinglius,
but yet representing the body of christ (which agreeth with the Scripture, as fortie Here does with the Hebrew,) would needs like to Justinus Martyr, bring both these sides After a sort together, that there should be bred with Zwingli,
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Whereout I do make this vse, that Gods acts are miraculous, and his ordinances wonderfull, when he suffereth the best to fall, that none in this world may be perfect,
Whereout I do make this use, that God's acts Are miraculous, and his ordinances wonderful, when he suffers the best to fallen, that none in this world may be perfect,
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In like sort that renowmed man, the great instrument of the Lords glorie, who so cleared that point of iustification, the very ground of saluation, against all the Rabbines and schoolemen,
In like sort that renowned man, the great Instrument of the lords glory, who so cleared that point of justification, the very ground of salvation, against all the Rabbis and Schoolmen,
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and so purged out other superstitions, that all Europe at this day, doth shine the brighter for him, (and therefore as his memorie shall be blessed to the end, in despite of all that gaine-say it,
and so purged out other superstitions, that all Europe At this day, does shine the Brighter for him, (and Therefore as his memory shall be blessed to the end, in despite of all that gainsay it,
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18 But to preuent in our selues the like slips, which befell to them writing concerning Ionas, the best and readiest way is to haue recourse to the wel-springs, wherin the word was written, which Saint Austen himselfe doth confesse, although he were nothing seene in the Hebrew,
18 But to prevent in our selves the like slips, which befell to them writing Concerning Ionas, the best and Readiest Way is to have recourse to the wellsprings, wherein the word was written, which Saint Austen himself does confess, although he were nothing seen in the Hebrew,
In which toungs, the greater knowledge is the greater gift of God, which although he do not graunt in abundant sort to all, (as to one he giueth this thing, to another that, to the end that all may stand in need one of another) yet it is good for a Diuine, to know something in them, that when great doubts arise, he be not quite to seeke,
In which tongues, the greater knowledge is the greater gift of God, which although he do not grant in abundant sort to all, (as to one he gives this thing, to Another that, to the end that all may stand in need one of Another) yet it is good for a Divine, to know something in them, that when great doubts arise, he be not quite to seek,
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In that little wherof I haue taken notice, which I confesse is not much, I do find in some of the Auncient, ouersights which are greater then ordinarie,
In that little whereof I have taken notice, which I confess is not much, I do find in Some of the Ancient, oversights which Are greater then ordinary,
What more maine question was there euer concerning the grounds of Christianitie, or what could possibly strike deeper? In the reading of those forenamed writers, we find that at the first Athanasius was the onely man,
What more main question was there ever Concerning the grounds of Christianity, or what could possibly strike Deeper? In the reading of those forenamed writers, we find that At the First Athanasius was the only man,
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Yet it is maruell to see, how in all his disputations he is troubled with that place, in the eighth chapter of the Prouerbs, where wisedome saith of her selfe, (which he cannot chuse but interpret to be the Sonne of God) the Lord made me, or created me the beginning of his wayes, whereout the Arrians vrged, that Iesus Christ in the Godhead was made or created,
Yet it is marvel to see, how in all his disputations he is troubled with that place, in the eighth chapter of the Proverbs, where Wisdom Says of her self, (which he cannot choose but interpret to be the Son of God) the Lord made me, or created me the beginning of his ways, whereout the Arians urged, that Iesus christ in the Godhead was made or created,
and he had found that, which Hierome quickly afterward did discouer, that it is there in the place, Dominus possedit me, or Dominus acquisiuit me, as Arias Montanus hath it, the Lord possessed me in the beginning of his way, which maketh not for the Arrian.
and he had found that, which Jerome quickly afterwards did discover, that it is there in the place, Dominus possedit me, or Dominus acquisiuit me, as Arias Montanus hath it, the Lord possessed me in the beginning of his Way, which makes not for the Arrian.
And so it had bene better translated by NONLATINALPHABET, some of whose tenses do signifie possideo, then by NONLATINALPHABET creo. And this being so answered to the enemie, had razed the greatest fort, wherein he trusted most.
And so it had be better translated by, Some of whose tenses do signify possideo, then by creo. And this being so answered to the enemy, had razed the greatest fort, wherein he trusted most.
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and the other out of Ionas, which was mistaken by so many, shew what a helpe it is, to be able vpon occasion, to looke to the originall: where finding as we do;
and the other out of Ionas, which was mistaken by so many, show what a help it is, to be able upon occasion, to look to the original: where finding as we do;
and with patience beare his crosse, with trembling respect his iudgements, and with obedience worke his will, that his iustice be not enforced to send foorth against vs, a sentence of destruction, as it did against Niniue.
and with patience bear his cross, with trembling respect his Judgments, and with Obedience work his will, that his Justice be not Enforced to send forth against us, a sentence of destruction, as it did against Nineveh.
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The chiefe poynts. 1. How the Sermon of Ionas might be short and yet effectuall. 4. Numbers are obserued in Diuinitie, 5. and may be abused. 7. How they may be rightly vsed. 8. Gods mercie in forbearing sinners. 11 Sinne is forcible to draw downe vengeance. 14. It is the more fearefull, that they are not told how they are like to perish. 15. God hath many wayes to destroy. 16. No place is inuincible. Ionah. 3 ▪ 4.
The chief points. 1. How the Sermon of Ionas might be short and yet effectual. 4. Numbers Are observed in Divinity, 5. and may be abused. 7. How they may be rightly used. 8. God's mercy in forbearing Sinners. 11 Sin is forcible to draw down vengeance. 14. It is the more fearful, that they Are not told how they Are like to perish. 15. God hath many ways to destroy. 16. No place is invincible. Jonah. 3 ▪ 4.
HE little conceiueth the purpose of this Prophecie, who seeth not that Gods drift from the beginning of it was, to haue Ionas go and preach to the Niniuites.
HE little conceiveth the purpose of this Prophecy, who sees not that God's drift from the beginning of it was, to have Ionas go and preach to the Niniuites.
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2 My text saith that he cried, and I reade of another cryer, who tooke the selfe same course in a citie of no lesse note, although somewhat meaner in quantitie.
2 My text Says that he cried, and I read of Another crier, who took the self same course in a City of no less note, although somewhat meaner in quantity.
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When the time was come that Hierusalem soone after was to be destroyed by the Romanes, a countreyman while yet there was great peace and prosperitie, cried day and night in the street, and sometimes in the Temple:
When the time was come that Jerusalem soon After was to be destroyed by the Romans, a countryman while yet there was great peace and Prosperity, cried day and night in the street, and sometime in the Temple:
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and multiply it oftentimes, Litle children loue one another, litle children loue one another. And when his scholers and auditours were wearie, with the continuall hearing of these words,
and multiply it oftentimes, Little children love one Another, little children love one Another. And when his Scholars and Auditors were weary, with the continual hearing of these words,
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3 But I rather thinke that this case, was the case of Iohn the Baptist, who had both persons in him, a crier in the wildernesse, and a Preacher among the people.
3 But I rather think that this case, was the case of John the Baptist, who had both Persons in him, a crier in the Wilderness, and a Preacher among the people.
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and to informe them, that the kingdome of grace, and appearance of Messias, was now to be seene of them, all his doctrine and preaching is layed downe in that briefe summe.
and to inform them, that the Kingdom of grace, and appearance of Messias, was now to be seen of them, all his Doctrine and preaching is laid down in that brief sum.
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but especially, did inueigh against those noted sins, which were in that great citie, their oppression and their rauening, their tyrannie and bloud-shedding, which they exercised vpon those who were vnder them;
but especially, did inveigh against those noted Sins, which were in that great City, their oppression and their ravening, their tyranny and bloodshedding, which they exercised upon those who were under them;
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their arrog•ncie and pride, whereunto prosperitie did puffe them; their auarice and their wantonnesse, but most of all their securitie growing by their abundance:
their arrog•ncie and pride, whereunto Prosperity did puff them; their avarice and their wantonness, but most of all their security growing by their abundance:
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4 In opening the Scripture, it is a custome among the auncient, that if they find any thing, wherein some speciall number is noted and layed downe, they will out of that number collect somewhat, which is obseruable,
4 In opening the Scripture, it is a custom among the ancient, that if they find any thing, wherein Some special number is noted and laid down, they will out of that number collect somewhat, which is observable,
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Few of the graue Fathers, but harpe vpon this string, which the elder sort among vs who haue read them, do know so sufficiently, that they can know nothing better.
Few of the graven Father's, but harp upon this string, which the elder sort among us who have read them, do know so sufficiently, that they can know nothing better.
But for the younger sort, to giue one example most naturall for this place, Hierome vpon this text saith, that this number of fortie, which is here allotted to the Niniuites, is very fit for sinners,
But for the younger sort, to give one Exampl most natural for this place, Jerome upon this text Says, that this number of fortie, which is Here allotted to the Niniuites, is very fit for Sinners,
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when sanctitie shall be attributed, or superstition put in this or that number, or ouermuch curiositie shall be bestowed therein, to make the world beleeue that to be a point which is very much materiall for the sound knowledge of Christianitie, which indeede is nothing else,
when sanctity shall be attributed, or Superstition put in this or that number, or overmuch curiosity shall be bestowed therein, to make the world believe that to be a point which is very much material for the found knowledge of Christianity, which indeed is nothing Else,
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Did not those heathenish people put sanctitie in odde numbers, the manners of whom the Poet Virgil describeth in his eighth Eglogue, where when they were to vse charmes for some purposes, he telleth that they made three streakes,
Did not those Heathenish people put sanctity in odd numbers, the manners of whom the Poet Virgil Describeth in his eighth Eclogue, where when they were to use charms for Some Purposes, he Telleth that they made three streaks,
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In case of superstition we need no example more familiar, then that of our grosse Papists, who in their blind deuotion, stand much vpon account, and haue their beades for that purpose: three Credoes for such a matter, fiue Paternosters for this, ten Aue-maries for that.
In case of Superstition we need no Exampl more familiar, then that of our gross Papists, who in their blind devotion, stand much upon account, and have their beads for that purpose: three Credos for such a matter, fiue Paternosters for this, ten Ave-maries for that.
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See whether Christ aymed not at them, when he speaketh of vaine repititions, and counter-chaungings of prayers, and addeth that they thinke to be heard for their much babling.
See whither christ aimed not At them, when he speaks of vain repetitions, and counter-changings of Prayers, and adds that they think to be herd for their much babbling.
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Well fare thee Gilbert Genebrard, who doest tell vs that one Peter an Hermite of Amboyse, was the first who did inuent those beades for Pater-nosters, that we may know the authour,
Well fare thee Gilbert Genebrard, who dost tell us that one Peter an Hermit of Amboyse, was the First who did invent those beads for Paternosters, that we may know the author,
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6 Of the third kind who offend rather in curiositie, and do not deserue to be reprooued so sharply as those two other sorts, are some that fault in Diuinitie,
6 Of the third kind who offend rather in curiosity, and do not deserve to be reproved so sharply as those two other sorts, Are Some that fault in Divinity,
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But Genebrard thou hadst this (as thou professest) out of Polydore Virgil, where thou mightst haue added that, which thy authour there addeth, that these beades made now a dayes not onely of wood and amber and corall,
But Genebrard thou Hadst this (as thou professest) out of Polydore Virgil, where thou Mightest have added that, which thy author there adds, that these beads made now a days not only of wood and amber and coral,
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for the saying ouer of that, which you call The Ladyes Psalter. ▪ But because it is fit and expedient that euery man should be praised and commended according to the proportion of his owne inuention,
for the saying over of that, which you call The Ladies Psalter. ▪ But Because it is fit and expedient that every man should be praised and commended according to the proportion of his own invention,
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and no farther, it may much be doubted, lest this Peter borrowed the ground of that, which is now fathered on himselfe, from one Paule who was some hundreds of yeares before him.
and no farther, it may much be doubted, lest this Peter borrowed the ground of that, which is now fathered on himself, from one Paul who was Some hundreds of Years before him.
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In our dayes let a man of meane consideration looke into the Iesus Psalter, and see if there be not there a vaine and fond numbring of that which is to be said.
In our days let a man of mean consideration look into the Iesus Psalter, and see if there be not there a vain and found numbering of that which is to be said.
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the second our Ladies Psalter, and containeth thrise fiftie Aues, and the third is Iesus Psalter, containing fifteene petitions, which being ten times repeated do make in all thrise fiftie.
the second our Ladies Psalter, and Containeth thrice fiftie Aves, and the third is Iesus Psalter, containing fifteene petitions, which being ten times repeated do make in all thrice fiftie.
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And indeede sutable hereunto there are fifteene Petitions, where Iesu, Iesu, Iesu mercie is ten times word for word to be repeated in the beginnings of them.
And indeed suitable hereunto there Are fifteene Petitions, where Iesu, Iesu, Iesu mercy is ten times word for word to be repeated in the beginnings of them.
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In Diuinitie such, as if they can catch any nūber, in a peece of Scripture which is to be intreated of, their people aboue all things shall haue that for a note, either in their preaching or writings,
In Divinity such, as if they can catch any number, in a piece of Scripture which is to be entreated of, their people above all things shall have that for a note, either in their preaching or writings,
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But for the matter it selfe, how many numbers be there, which might be amplified in such sort? As for two, to say the two tables wrought by the finger of God;
But for the matter it self, how many numbers be there, which might be amplified in such sort? As for two, to say the two tables wrought by the finger of God;
Herein Bodine in his Methode of Historie is too free, howsoeuer for other matters of inuention and good wit, scant thought of before his time, his industrie is praise-worthie.
Herein Bodine in his Method of History is too free, howsoever for other matters of invention and good wit, scant Thought of before his time, his industry is praiseworthy.
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From which I would that our countreymen at last would keepe their hands cleane, leauing iudgement and iudicious workes to our nation (for which some Critickes will say that we are fit, by the stayednesse of our constitution,
From which I would that our countrymen At last would keep their hands clean, leaving judgement and judicious works to our Nation (for which Some Critics will say that we Are fit, by the staidness of our constitution,
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Thus let numbers of curiositie, of superstition, and of sanctitie be quite remooued and separated from vs. 7 Yet being kept in measure, they haue their good and profitable vse.
Thus let numbers of curiosity, of Superstition, and of sanctity be quite removed and separated from us 7 Yet being kept in measure, they have their good and profitable use.
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In the beginning of Saint Matthewes Gospell, in shewing the discent from Abraham to Christ, are named fourteene generations, and then fourteene generations,
In the beginning of Saint Matthew Gospel, in showing the dissent from Abraham to christ, Are nam fourteene generations, and then fourteene generations,
But I leaue to your consideration, whether the authour of the booke De Spiritu sancto, (who sometimes but not rightly, is supposed to be Saint Cyprian) or other like to him, do keepe close within these bounds,
But I leave to your consideration, whither the author of the book De Spiritu sancto, (who sometime but not rightly, is supposed to be Saint Cyprian) or other like to him, do keep close within these bounds,
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when he especially magnifieth the number of seuen aboue other, because it consisteth of three and foure, where, saith he, three shew the three persons of the Trinitie,
when he especially magnifieth the number of seuen above other, Because it Consisteth of three and foure, where, Says he, three show the three Persons of the Trinity,
and foure noteth the foure elements, which intendeth that God who is signified in the mysterie of the Trinitie, is caried with a loue ouer his creatures, who are figured in the compasse of the foure elements.
and foure notes the foure elements, which intends that God who is signified in the mystery of the Trinity, is carried with a love over his creatures, who Are figured in the compass of the foure elements.
when he sent them warning of their destruction, so is his loue more abundant, when he giueth them space of repentance, that they might turne away his wrath which was to breake out against them.
when he sent them warning of their destruction, so is his love more abundant, when he gives them Molle of Repentance, that they might turn away his wrath which was to break out against them.
Thus iustice in many cases is, if not swallowed and deuouted vp, yet much shadowed by mercie, which sometimes ouer-weigheth it, and other times ouer-layeth it;
Thus Justice in many cases is, if not swallowed and devouted up, yet much shadowed by mercy, which sometime overweigheth it, and other times overlayeth it;
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when the infinit prouocations wherwith we haue prouoked him, in hypocrisie, in luke-warmnesse, in gluttony, and in wantonnesse, in securitie and vnthankfulnes, haue called on him for a shorter time.
when the infinite provocations wherewith we have provoked him, in hypocrisy, in lukewarmness, in gluttony, and in wantonness, in security and unthankfulness, have called on him for a shorter time.
his mercie did straine it selfe to affoord sixe yeares to them, of free passage of his word, v•der his gracious instrument King Edward, whose memorie li•e for euer;
his mercy did strain it self to afford sixe Years to them, of free passage of his word, v•der his gracious Instrument King Edward, whose memory li•e for ever;
But farther, if each man will take the paines to looke on himselfe in priuate, he may say that he hath had his fortie dayes oft-times told, together with Niniue our citie here.
But farther, if each man will take the pains to look on himself in private, he may say that he hath had his fortie days ofttimes told, together with Nineveh our City Here.
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We tast of this louing kindnesse. We go forward to prouoke him, and he goeth on to spare vs. 10 This is the more to be magnified, since he offereth not so full a measure of grace to all.
We taste of this loving kindness. We go forward to provoke him, and he Goes on to spare us 10 This is the more to be magnified, since he Offereth not so full a measure of grace to all.
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How many haue bene hastily catched away by the sword, by ruine and fall of houses, by the pestilence or by poyson, by dead palseyes & apoplexies, by diseases which men know not, by falling from their horses, by sinking downe as they stood, by dying in their bed suddenly,
How many have be hastily catched away by the sword, by ruin and fallen of houses, by the pestilence or by poison, by dead Palsies & Apoplexies, by diseases which men know not, by falling from their Horses, by sinking down as they stood, by dying in their Bed suddenly,
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yea by thunder and by lightning, which doth make the eares of as many as heare of it to tingle? Which although it be all one, to a man prepared (as all of vs euer should be) as if it were at more leysure,
yea by thunder and by lightning, which does make the ears of as many as hear of it to tingle? Which although it be all one, to a man prepared (as all of us ever should be) as if it were At more leisure,
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yet how fearefull and dreadfull is it, when we looke on common men, of whom we haue little hope, that they haue called for mercie? Imprint this in your hearts and reuolue it, deare brethren,
yet how fearful and dreadful is it, when we look on Common men, of whom we have little hope, that they have called for mercy? Imprint this in your hearts and revolve it, deer brothers,
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God beareth with man a long time, but as Dauid sayth, Except he turne, he hath whet his sword, he hath bent his bowe and made it ready, and we know what followeth afterward,
God bears with man a long time, but as David say, Except he turn, he hath whet his sword, he hath bent his bow and made it ready, and we know what follows afterwards,
Here in the first place, the forcible guilt of sinne doth offer it selfe to be thought on, that it should haue in it a power to draw downe so great a vengeance.
Here in the First place, the forcible guilt of sin does offer it self to be Thought on, that it should have in it a power to draw down so great a vengeance.
But especially vnto man, the most excellent of all things, either terrestriall or visible, the glory of his workmanship, the resemblance of his sonne, the beauty of all the world.
But especially unto man, the most excellent of all things, either terrestrial or visible, the glory of his workmanship, the resemblance of his son, the beauty of all the world.
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If to man then to many men, to hundreds and thousands yet more, to Niniue that great city, the greatest of all the earth, where were so many aged persons,
If to man then to many men, to hundreds and thousands yet more, to Nineveh that great City, the greatest of all the earth, where were so many aged Persons,
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yet if she play the harlot, and do persist therein, and grow to be so hard-hearted, that she will not be reclaimed, she shall be made a spectacle of iudgement and vengeance, to all the coasts of the earth.
yet if she play the harlot, and do persist therein, and grow to be so hardhearted, that she will not be reclaimed, she shall be made a spectacle of judgement and vengeance, to all the coasts of the earth.
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God will double misery vpon her, as he spake by Ezechiel, I will ouerturne, ouerturne, ouerturne, meaning that head and taile, roote and branches shall tast of his displeasure.
God will double misery upon her, as he spoke by Ezechiel, I will overturn, overturn, overturn, meaning that head and tail, root and branches shall taste of his displeasure.
And whereas I speake so much as this concerning Hierusalem, what other sinfull place may not tremble? For if those who are so neare him, do so bitterly feele the smart, what shall they suffer who are farther off? If it be thus in the green tree, what shall it be in the dry? If those do not escape whom he hath once loued tenderly,
And whereas I speak so much as this Concerning Jerusalem, what other sinful place may not tremble? For if those who Are so near him, do so bitterly feel the smart, what shall they suffer who Are farther off? If it be thus in the green tree, what shall it be in the dry? If those do not escape whom he hath once loved tenderly,
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13 If this do not sufficiently informe vs, how haynous sin is in his sight, let vs runne ouer all them, who haue notoriously bin punished in the world,
13 If this do not sufficiently inform us, how heinous since is in his sighed, let us run over all them, who have notoriously been punished in the world,
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The speech which Cyprian vseth Contra Demetrianum, is very fit in this place, Thou maruellest or complainest in this stubburnnesse and contempt of yours,
The speech which Cyprian uses Contra Demetrianum, is very fit in this place, Thou marvelest or complainest in this stubbornness and contempt of yours,
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lest transgressing, we so farre prouoke God as they did, and so bring on our land that, which perhaps we can be content, with patience to heare of them,
lest transgressing, we so Far provoke God as they did, and so bring on our land that, which perhaps we can be content, with patience to hear of them,
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as in the like sort, we see the man who is complained off, to his superiour for his fault, striueth not to amend his errour (take heed of that by all meanes) but laboureth to know who it was that complained, that he may be quit with him.
as in the like sort, we see the man who is complained off, to his superior for his fault, strives not to amend his error (take heed of that by all means) but Laboureth to know who it was that complained, that he may be quit with him.
If the Prophet here had sayd, that some enemy should inuade them, all their wits would haue bene employed (if they had beleeued his message) in mustering of their men, in scowring of their armour, in preparing of their munition, in vniting of their forces.
If the Prophet Here had said, that Some enemy should invade them, all their wits would have be employed (if they had believed his message) in mustering of their men, in scouring of their armour, in preparing of their munition, in uniting of their forces.
If mention had bene made of some inundation to follow, here trenches and there ditches had bene cut, to see whether art and labour, might haue turned away the water.
If mention had be made of Some inundation to follow, Here Trenches and there ditches had be Cut, to see whither art and labour, might have turned away the water.
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that what escapeth of the one, might fall vpon the other, and he whom the first doth not touch, might be crushed with the last? And if these foure would touch the people,
that what escapeth of the one, might fallen upon the other, and he whom the First does not touch, might be crushed with the last? And if these foure would touch the people,
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How came Corinth to destruction, or Saguntu• to desolation, but by fire which is one of those things, which we truly say hath no mercy? If all the world hereafter shall be destroyed with fire, what maruell then,
How Come Corinth to destruction, or Saguntu• to desolation, but by fire which is one of those things, which we truly say hath no mercy? If all the world hereafter shall be destroyed with fire, what marvel then,
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if one city might perish with that element? Remember the force of water, which by inundation from sea, within these hundred yeares, hath deuoured great parts of Zeland,
if one City might perish with that element? remember the force of water, which by inundation from sea, within these hundred Years, hath devoured great parts of Zealand,
and by the ouer-flowing of Tiber, within these forty yeares hath cast downe very many houses in Rome, and hath bene knowne in other places, to haue ouerturned many mighty bridges.
and by the overflowing of Tiber, within these forty Years hath cast down very many houses in Room, and hath be known in other places, to have overturned many mighty bridges.
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therefore a speciall deluge might quickly drowne one city, if God should loose the water. Remember the force of earth-quakes, which destroy both men and buildings.
Therefore a special deluge might quickly drown one City, if God should lose the water. remember the force of earthquakes, which destroy both men and buildings.
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Remember the force of enemies, assembled in great number and with discipline of warre, what strange things they haue done. I spake before of Hierulalem:
remember the force of enemies, assembled in great number and with discipline of war, what strange things they have done. I spoke before of Hierulalem:
The Gothes surprised Rome, when Honorious who was then Emperour, lying quietly at Rauenna, thought the matter so vnlikely, that when newes was brought vnto him, that Rome was lost, he supposed that they had meant a fighting cocke, which he called by that name.
The Goths surprised Rome, when Honorious who was then Emperor, lying quietly At Ravenna, Thought the matter so unlikely, that when news was brought unto him, that Rome was lost, he supposed that they had meant a fighting cock, which he called by that name.
16 Truth it is that they had people, and souldiers in great store, a city strongly defenced, mony and much munition ▪ yet these things are not euermore of power, to keepe and saue from an enemy.
16 Truth it is that they had people, and Soldiers in great store, a City strongly defenced, money and much munition ▪ yet these things Are not evermore of power, to keep and save from an enemy.
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You haue heard of that speech of Philip, who neuer feared but he might take that city, whose gates were so wide, that an Asse laden with gold might enter.
You have herd of that speech of Philip, who never feared but he might take that City, whose gates were so wide, that an Ass laden with gold might enter.
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And if a hold he once taken, why is it not in the mercy of the conquerour, both for the place and the people, to be vsed at his pleasure, to be saued if he will saue,
And if a hold he once taken, why is it not in the mercy of the conqueror, both for the place and the people, to be used At his pleasure, to be saved if he will save,
and shall we not thinke that God, who mooueth and the heauen doth stir, who speaketh and the earth doth tremble, can plucke Niniue on her knees within forty dayes,
and shall we not think that God, who moveth and the heaven does stir, who speaks and the earth does tremble, can pluck Nineveh on her knees within forty days,
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Then since they had no suspect of the ability of ••s power, and what his will was they had heard, no maruell if all their hearts were filled with such a sorrow,
Then since they had no suspect of the ability of ••s power, and what his will was they had herd, no marvel if all their hearts were filled with such a sorrow,
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In the meane while let vs pray, that the Lord will send vs that grace, to leade our liues in his feare, that he in wrath be not enforced by the multitude of our sinnes, to intend such destruction to vs,
In the mean while let us pray, that the Lord will send us that grace, to lead our lives in his Fear, that he in wrath be not Enforced by the multitude of our Sins, to intend such destruction to us,
The chiefe poynts. 1. The Niniuites are not obstinate, but yeeld. 3. The force of the word of God. 5. Conscience and present feare maketh sooner to repent. 6. The Pastour must not be discouraged if at the first he preuaile not. 7. The Pastour is neare to God. 8. Therefore he should be very wary. 9. The people should vse their Ministers reuerently. 10. Godlinesse is most imbraced where it may be least expected. 11. Fasts are to be proclaimed by the Magistrate. 13. The force of fasting and praying. 14. But we are negligent herein. Ionah. 3.5.
The chief points. 1. The Niniuites Are not obstinate, but yield. 3. The force of the word of God. 5. Conscience and present Fear makes sooner to Repent. 6. The Pastor must not be discouraged if At the First he prevail not. 7. The Pastor is near to God. 8. Therefore he should be very wary. 9. The people should use their Ministers reverently. 10. Godliness is most embraced where it may be least expected. 11. Fasts Are to be proclaimed by the Magistrate. 13. The force of fasting and praying. 14. But we Are negligent herein. Jonah. 3.5.
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Yet forty dayes, and then as Ioel sometimes spake, a day of darknesse and blacknesse, of cloudes and obscurity, of lamentable horrour, and vnspeakeable desolation.
Yet forty days, and then as Joel sometime spoke, a day of darkness and blackness, of Clouds and obscurity, of lamentable horror, and unspeakable desolation.
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now bearing rule ouer a great part of the world, would haue vsed this stranger in some strange manner, sutably to that pride and disdainefull contempt, which commonly waiteth vpon abundance.
now bearing Rule over a great part of the world, would have used this stranger in Some strange manner, suitably to that pride and disdainful contempt, which commonly waits upon abundance.
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That an vnknowne fellow, simple, out of countenance, hauing neither statelinesse of apparell, nor any attendants to commend him, should come facing and threatning, with a tale of that nature,
That an unknown fellow, simple, out of countenance, having neither stateliness of apparel, nor any attendants to commend him, should come facing and threatening, with a tale of that nature,
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Ahab although he knew well inough who Elias was, yet in like case would haue sayd vnto him, Art thou he that troublest Israel ? The Iewes would haue serued him,
Ahab although he knew well enough who Elias was, yet in like case would have said unto him, Art thou he that troublest Israel? The Iewes would have served him,
Or as they serued Paule, crye Away with such a fellovv from off the earth, it is not fit that he should liue, and then againe shoute and cast off their clothes,
Or as they served Paul, cry Away with such a fellow from off the earth, it is not fit that he should live, and then again shout and cast off their clothes,
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First the force of the word, whereby they were brought to beleeue the Lord, So, that is vpon his preaching, they beleeued God. And secondly, the effect which followed of their beleeuing, they proclaimed a fast, and put on sackcloth.
First the force of the word, whereby they were brought to believe the Lord, So, that is upon his preaching, they believed God. And secondly, the Effect which followed of their believing, they proclaimed a fast, and put on Sackcloth.
3 I stand not to dispute whether Belohim in this place, with the prepositiue letter B, being put to Elohim, be better translated by they beleeued Deo, or in Deo, or in Deum, they beleeued God, or they beleeued in God, or they beleeued on God, as diuerse diuersly haue it;
3 I stand not to dispute whither Beloim in this place, with the prepositive Letter B, being put to Elohim, be better translated by they believed God, or in God, or in God, they believed God, or they believed in God, or they believed on God, as diverse diversely have it;
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that in so short a time, as the preaching of one day (for so the text best beareth it) by a man so vnacquainted with that place, in a Citie so auerse from sanctitie and deuotion, it should worke so strong an effect, that flesh and bloud may maruell,
that in so short a time, as the preaching of one day (for so the text best bears it) by a man so unacquainted with that place, in a city so averse from sanctity and devotion, it should work so strong an Effect, that Flesh and blood may marvel,
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but returne not thither againe, but water the earth, and procure a fruite out of it? Is not this it which the Apostle doth affirme to be liuely and mightie in operation, and sharper then any two edged sword,
but return not thither again, but water the earth, and procure a fruit out of it? Is not this it which the Apostle does affirm to be lively and mighty in operation, and sharper then any two edged sword,
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and of the ioynts and the marrovv, and is a discerner of the thoughts, and the intents of the heart? Is not this it which by Christ is called a net, which doth take the greatest fishes,
and of the Joints and the marrow, and is a discerner of the thoughts, and the intents of the heart? Is not this it which by christ is called a net, which does take the greatest Fish,
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I may adde that it maketh the rough wayes plaine, and crooked things straight; it remooueth away that which is scandalous, it doth rectifie the vntoward.
I may add that it makes the rough ways plain, and crooked things straight; it Removeth away that which is scandalous, it does rectify the untoward.
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Saint Austen, or whosoeuer he is, who is the authour of that Treatise De sanctis, alluding to the parable of Christ, sayth that the word is like to mustard seede, which being first ground and then tasted, by the biting thereof maketh the countenance sowre, the forehead contracted,
Saint Austen, or whosoever he is, who is the author of that Treatise De sanctis, alluding to the parable of christ, say that the word is like to mustard seed, which being First ground and then tasted, by the biting thereof makes the countenance sour, the forehead contracted,
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but the neckes of Oratours are subdued by them, as the afore named Saint Austen hath) then no maruell if so many were pricked in their hearts, at the speech of this poore Prophet;
but the necks of Orators Are subdued by them, as the afore nam Saint Austen hath) then not marvel if so many were pricked in their hearts, At the speech of this poor Prophet;
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No maruell if this Sermon did worke as much with them, as once a letter of Paules did with the people of Corinth, whereof himselfe doth witnesse thus, What great care it hath vvrought in you:
No marvel if this Sermon did work as much with them, as once a Letter of Paul's did with the people of Corinth, whereof himself does witness thus, What great care it hath wrought in you:
5 And although they had many things, yea all the things that might be, to deteyne them from these good motions, prosperitie, securitie, satietie of bread, a wall of sinne about them, a sea of sinne within them, superstition and ignorance and contemning pride, which so loueth it selfe that it loueth not to bee controlled,
5 And although they had many things, yea all the things that might be, to detain them from these good motions, Prosperity, security, satiety of bred, a wall of sin about them, a sea of sin within them, Superstition and ignorance and contemning pride, which so loves it self that it loves not to be controlled,
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For first albeit the words of his Sermon, be most briefly set downe here, yet without question he inueighed against their sinnes, the enormitie of their liues, the crookednesse of their wayes, their outragious impiety, their insolent intemperancie.
For First albeit the words of his Sermon, be most briefly Set down Here, yet without question he inveighed against their Sins, the enormity of their lives, the crookedness of their ways, their outrageous impiety, their insolent intemperancy.
For the minde of all euill men, agreeth with Adam in this, that after that a sinne is done, there is a horrour for the same, and blushing and concealing;
For the mind of all evil men, agreeth with Adam in this, that After that a sin is done, there is a horror for the same, and blushing and concealing;
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and their bowels of the adamant) they must needes shew a conformitie, in acknowledging the equitie of his exclamations against sinne, howsoeuer in some mysteries they yeeld not their consent.
and their bowels of the adamant) they must needs show a conformity, in acknowledging the equity of his exclamations against sin, howsoever in Some Mysteres they yield not their consent.
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Petrus Maffeus a Iesuite reporteth in his historie, that when his fellowes came first to preach in the East Indyes, the Gentiles and Infidels there, hearing the ten Commaundements, did exceedingly commend,
Peter Maffeus a Iesuite Reporteth in his history, that when his Fellows Come First to preach in the East Indies, the Gentiles and Infidels there, hearing the ten commandments, did exceedingly commend,
or abuse the name of him, whom they accounted for their God, and so of the rest? Thus ignorant men do assent, that there is a good and an euill, a lawfulnesse and vnlawfulnesse, that vertue is to be praysed, and sinne deserueth punishment;
or abuse the name of him, whom they accounted for their God, and so of the rest? Thus ignorant men do assent, that there is a good and an evil, a lawfulness and unlawfulness, that virtue is to be praised, and sin deserves punishment;
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but let him heare that which Ezechias did, Set thine house in order, for now thou must dye, or as Nero sent word to diuerse, that they by their owne hands must foorthwith make away themselues, or else they should dye with torture;
but let him hear that which Hezekiah did, Set thine house in order, for now thou must die, or as Nero sent word to diverse, that they by their own hands must forthwith make away themselves, or Else they should die with torture;
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And that so much the rather, because Scipio Nasica with a contrary opinion, did in euery speech maintaine, that it was for the good of the Romane common-wealth, that Carthage should continue.
And that so much the rather, Because Scipio Nasica with a contrary opinion, did in every speech maintain, that it was for the good of the Roman commonwealth, that Carthage should continue.
And the nearenesse of this daunger, did so much mooue, and earnestly affect the beholders, that whereas they could neuer before be brought to it, they gaue not ouer till Carthage were layd on the ground. Beware of euill at hand:
And the nearness of this danger, did so much move, and earnestly affect the beholders, that whereas they could never before be brought to it, they gave not over till Carthage were laid on the ground. Beware of evil At hand:
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The word of God coupled with these two attendants, first that sinne deserueth punishment, and then that this plaguing was immediatly to follow, hath preuailed so farre, from the mouth of Ionas.
The word of God coupled with these two attendants, First that sin deserves punishment, and then that this plaguing was immediately to follow, hath prevailed so Far, from the Mouth of Ionas.
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Then let the faithfull Pastour, who standeth betweene the Lord, and the consciences of the people, still hope the best of his labours, that his haruest may be great,
Then let the faithful Pastor, who Stands between the Lord, and the Consciences of the people, still hope the best of his labours, that his harvest may be great,
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although yet he reape little, of an of-ward, and vntoward, and stif-necked congregation. Let him plant with diligence, and let him waite with patience;
although yet he reap little, of an of-ward, and untoward, and Stiffnecked congregation. Let him plant with diligence, and let him wait with patience;
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and was accordingly chastised for it, hath his labours so countenanced, and graced euery way by his maister, that he stirred the greatest city that all the world had, to fasting and repentance.
and was accordingly chastised for it, hath his labours so countenanced, and graced every Way by his master, that he stirred the greatest City that all the world had, to fasting and Repentance.
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and to the enlarging of his kingdome, and shall not a blessing follow thee, yea an inestimable blessing? Onely see that thou do serue him in integrity of thy soule,
and to the enlarging of his Kingdom, and shall not a blessing follow thee, yea an inestimable blessing? Only see that thou do serve him in integrity of thy soul,
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and if thou gaine not much, yet thy ioy is with the highest, and thy comfort is with that blessed one, that thy heart doth beare thee true witnesse, that the fault is not in thee.
and if thou gain not much, yet thy joy is with the highest, and thy Comfort is with that blessed one, that thy heart does bear thee true witness, that the fault is not in thee.
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He who laboureth to draw other vnto euill, although he preuaile not, yet he is punished as a naughty man for his wils sake, when he speedeth not (this most plainely appeareth in cases of treason.) And God forbid, that the pastour who endeuoureth to bring the stray sheepe home to Christs fold, should loose his reward with the Lord, for his willing trauels sake;
He who Laboureth to draw other unto evil, although he prevail not, yet he is punished as a naughty man for his wills sake, when he speedeth not (this most plainly appears in cases of treason.) And God forbid, that the pastor who endeavoureth to bring the stray sheep home to Christ fold, should lose his reward with the Lord, for his willing travels sake;
And he addeth farther afterward, that Christ wept ouer Hierusalem, and professed that he would haue gathered them together, as a hen gathereth her young ones vnder her winges, and yet they would not. By this sayth he;
And he adds farther afterwards, that christ wept over Jerusalem, and professed that he would have gathered them together, as a hen gathereth her young ones under her wings, and yet they would not. By this say he;
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he intended to teach vs, that if we striue to conuert men to grace, and do not obtaine our purpose, we should not thereupon sinke and be discouraged in our hearts,
he intended to teach us, that if we strive to convert men to grace, and do not obtain our purpose, we should not thereupon sink and be discouraged in our hearts,
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But if our faith bee stedfast, and we apply the meanes without fainting, we may build so farre vppon God, in the confidence of his promises, that for his owne names sake,
But if our faith be steadfast, and we apply the means without fainting, we may built so Far upon God, in the confidence of his promises, that for his own names sake,
There is no comfort like to that comfort, to stand in a congregation, and turning this waie and that waie, in humilitie to say vnto the Lord, Behold here am I, and the children vvhich God hath giuen mee.
There is no Comfort like to that Comfort, to stand in a congregation, and turning this Way and that Way, in humility to say unto the Lord, Behold Here am I, and the children which God hath given me.
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Ionas did speake in Gods name, and they receiued it as from God. They respected not this mans weakenesse, but thought vppon the maiestie of the sender.
Ionas did speak in God's name, and they received it as from God. They respected not this men weakness, but Thought upon the majesty of the sender.
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By this we may conceiue the regard which God doth beare to his seruants, the ministers and preachers of the word, that as he doth impart his name vnto Magistrates, I haue said that you are Gods, so he communicateth his spirituall actions with his pastours,
By this we may conceive the regard which God does bear to his Servants, the Ministers and Preachers of the word, that as he does impart his name unto Magistrates, I have said that you Are God's, so he Communicateth his spiritual actions with his Pastors,
Thou and all thy company are gathered together against the Lord, saith Moses to Corah, and vvhat is Aaron that you murmure against him? God doth attribute to Ieremie that which belongeth to himselfe.
Thou and all thy company Are gathered together against the Lord, Says Moses to Corah, and what is Aaron that you murmur against him? God does attribute to Ieremie that which belongeth to himself.
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It is a great warning to vs who stand before the altar, that in regard of his holinesse and righteousnesse whose person we represent, our cariage and behauiour should be framed to a resemblance of the immaculate Deitie:
It is a great warning to us who stand before the altar, that in regard of his holiness and righteousness whose person we represent, our carriage and behaviour should be framed to a resemblance of the immaculate Deity:
The titles which we beare, the office which we sustaine, the person which we present, the neerenesse of our vocation to that absolute integritie, which is onely in one great maiestie, are remembrancers vnto vs of this.
The titles which we bear, the office which we sustain, the person which we present, the nearness of our vocation to that absolute integrity, which is only in one great majesty, Are remembrancers unto us of this.
He should know how to put a difference, betweene a sheepe and a sheepe, to speake a woord in due season, to bind vp that which is broken, to beat downe that which is froward.
He should know how to put a difference, between a sheep and a sheep, to speak a word in due season, to bind up that which is broken, to beatrice down that which is froward.
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as being a sacrilegious thing, set such to guide their owne soules, and the soules of their sonnes and daughters, their seruants and their tenants, to heauen and eternall blessednesse,
as being a sacrilegious thing, Set such to guide their own Souls, and the Souls of their Sons and daughters, their Servants and their tenants, to heaven and Eternal blessedness,
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A blind god among Christians, is ridiculous and contemptible, but a blockish god much more. But he who is to thee in Gods place, is apparantly blind and blockish.
A blind god among Christians, is ridiculous and contemptible, but a blockish god much more. But he who is to thee in God's place, is apparently blind and blockish.
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when he is in place to teach? As in knowledge, so in life we should approch to Gods image, a•d therfore we shold carefully estrange our selues from all notorious crimes.
when he is in place to teach? As in knowledge, so in life we should approach to God's image, a•d Therefore we should carefully estrange our selves from all notorious crimes.
So thy celestiall contemplation, thy pastourlike conuersation, thy knowledge fit for a teacher, may shew that thou art one of them, by whom the Lord doth speake,
So thy celestial contemplation, thy pastourlike Conversation, thy knowledge fit for a teacher, may show that thou art one of them, by whom the Lord does speak,
It is more then men do accompt it to seeke out what goeth astray, to comfort the broken hearted, to leade in the way of peace, to feede that with spirituall foode, which otherwise would perish.
It is more then men do account it to seek out what Goes astray, to Comfort the broken hearted, to lead in the Way of peace, to feed that with spiritual food, which otherwise would perish.
But as Origene once said, as the wals of Hierico fell downe by nothing, but by the trumpets of the Priests, so be the strong holds of Satan ouerthrowne by nothing,
But as Origen once said, as the walls of Jericho fell down by nothing, but by the trumpets of the Priests, so be the strong holds of Satan overthrown by nothing,
How do they keepe this lesson ▪ who accompt it part of their happinesse, if with facilitie they may abuse and with promptnesse depraue those, whom in truth they shold honour, for so the Apostle speaketh,
How do they keep this Lesson ▪ who account it part of their happiness, if with facility they may abuse and with promptness deprave those, whom in truth they should honour, for so the Apostle speaks,
Thou art angrie with him who laboureth to turne away the wrath of God from thee, thou threatnest him who intreateth the mercie of God for thee, who feeleth that wound of thine, which thou thy selfe doest not feele, who powreth out those teares for thee, which thou thy selfe perhaps doest not powre out :
Thou art angry with him who Laboureth to turn away the wrath of God from thee, thou threatnest him who intreateth the mercy of God for thee, who feeleth that wound of thine, which thou thy self dost not feel, who poureth out those tears for thee, which thou thy self perhaps dost not pour out:
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Thou wicked heart, why doest thou render him so ill thankes for his labour? Commest thou not vnto his Church? by that meanes thou debarrest thy selfe, from the communion of Gods saints.
Thou wicked heart, why dost thou render him so ill thanks for his labour? Comest thou not unto his Church? by that means thou debarrest thy self, from the communion of God's Saints.
then let Saint Chrysostome speake vnto thee, when he saith, peace be to you, (as we say in our Liturgie, the Lord be with you ) thou answerest, & with thy spirit, (for in old time, they replyed so also,
then let Saint Chrysostom speak unto thee, when he Says, peace be to you, (as we say in our Liturgy, the Lord be with you) thou Answerest, & with thy Spirit, (for in old time, they replied so also,
by him speaking from God, and by God sending his word, his louing, moouing word, faith is wrought in the Niniuites, according to that of the Apostle Saint Paule, that faith is by hearing, and hearing by the word of God.
by him speaking from God, and by God sending his word, his loving, moving word, faith is wrought in the Niniuites, according to that of the Apostle Saint Paul, that faith is by hearing, and hearing by the word of God.
They by a terrour apprehend the conscience of their sinnes, and imagine that without repentance, destruction and vnauoidable desolation is at their doores.
They by a terror apprehend the conscience of their Sins, and imagine that without Repentance, destruction and unavoidable desolation is At their doors.
The circumcision scorneth, and the vncircumcised are made heires of the promises. The children prooue to be rebels, and the rebels are chaunged into children.
The circumcision scorneth, and the uncircumcised Are made Heirs of the promises. The children prove to be rebels, and the rebels Are changed into children.
a fast shall be proclaimed, and sackcloth shall be put on, that if any thing may mitigate the furie of the Lord being offended, that may not be forgotten.
a fast shall be proclaimed, and Sackcloth shall be put on, that if any thing may mitigate the fury of the Lord being offended, that may not be forgotten.
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11 It may seeme an vnfit time, to speake of fasting and sackcloth, when feasting and gay clothing are in their heighth among vs. But blessed be the God of our Soueraigne,
11 It may seem an unfit time, to speak of fasting and Sackcloth, when feasting and gay clothing Are in their height among us But blessed be the God of our Sovereign,
I will therefore not vnaduisedly, but of purpose deferre this, which is here mentioned concerning sackcloth to the next verse, where it shall haue ashes with it:
I will Therefore not unadvisedly, but of purpose defer this, which is Here mentioned Concerning Sackcloth to the next verse, where it shall have Ashes with it:
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onely noting now, and that as I take it, not vnfitly for this auditorie, by whom solemne fasts and abstinence, whensoeuer they are called, should be designed and appointed.
only noting now, and that as I take it, not unfitly for this auditory, by whom solemn fasts and abstinence, whensoever they Are called, should be designed and appointed.
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for in as much as they are first named, I will not be difficult to thinke, that they hearing the voyce of the Prophet, might by themselues or by meanes, haue recourse to the nobles,
for in as much as they Are First nam, I will not be difficult to think, that they hearing the voice of the Prophet, might by themselves or by means, have recourse to the Nobles,
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For in this sort the feet may be a monitour to the head, the seruants of Naaman to Naaman their Lord, the subiects to their Prince, the gardiner to the greatest.
For in this sort the feet may be a monitor to the head, the Servants of Naaman to Naaman their Lord, the Subjects to their Prince, the gardener to the greatest.
At the comming vp of the people from the captiuitie of Babylon, the gouernour Ezra proclaimed a fast, to intreat that God would be pleased, to defend them by the way.
At the coming up of the people from the captivity of Babylon, the governor Ezra proclaimed a fast, to entreat that God would be pleased, to defend them by the Way.
and by aduise of the chiefe gouernors, it was established, that ouer all the land, there should be set abstinence and prayer, that the Lord would be intreated to stay the hand of his destroying Aungell, who then ouerthrew many thousands in this kingdome, with the plague of pestilence.
and by advise of the chief Governors, it was established, that over all the land, there should be Set abstinence and prayer, that the Lord would be entreated to stay the hand of his destroying Angel, who then overthrew many thousands in this Kingdom, with the plague of pestilence.
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The people in their parishes, and Ministers in their charges, may be remembrancers, in modest and godly manner, to the Church-gouernours, to exercise this dutie of Christian obedience,
The people in their Parishes, and Ministers in their charges, may be remembrancers, in modest and godly manner, to the Church governors, to exercise this duty of Christian Obedience,
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It is no true fast in a Christian common-wealth, which is begun and ended, with manifest disobedience to that superiour power, which doth serue the same God with them.
It is no true fast in a Christian commonwealth, which is begun and ended, with manifest disobedience to that superior power, which does serve the same God with them.
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Do thou expect direction from them, whom the Lord will haue to rule, and be not so censorious or Criticall toward them, whom thou (when thou doest wisely and reuerently consider of it) doest know to be no enemies to God and true religion,
Do thou expect direction from them, whom the Lord will have to Rule, and be not so censorious or Critical towards them, whom thou (when thou dost wisely and reverently Consider of it) dost know to be no enemies to God and true Religion,
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as to thinke that they conceiue not the conueniencie, and necessity of extraordinarie humbling of mens soules to the Almightie, especially when they are warned of it, and religiously requested.
as to think that they conceive not the conveniency, and necessity of extraordinary humbling of men's Souls to the Almighty, especially when they Are warned of it, and religiously requested.
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Salomon telleth vs, that the Kings heart no man can search out, & Magistrates in great place vnder him, are not at all times to acquaint all men, with their counsels and intents.
Solomon Telleth us, that the Kings heart no man can search out, & Magistrates in great place under him, Are not At all times to acquaint all men, with their Counsels and intents.
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once to turne away the wrath gone out against the land, and secondly, that the Lord will mooue them that be in authoritie, to do that which is truly pleasing in his eyes.
once to turn away the wrath gone out against the land, and secondly, that the Lord will move them that be in Authority, to do that which is truly pleasing in his eyes.
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Diuinitie will not iustifie it, that if a Christian state shall giue solemne entertainement, for dismissing of Embassadours, who may be suspected to come about no religious practise, the Ministers on the other side at the same time,
Divinity will not justify it, that if a Christian state shall give solemn entertainment, for dismissing of ambassadors, who may be suspected to come about no religious practice, the Ministers on the other side At the same time,
& with violence haue plucked downe the images, and taken away the Crucifixes, and made hauocke of the vessels and superstitious things, to speake most mildly of it, it was not well;
& with violence have plucked down the Images, and taken away the Crucifixes, and made havoc of the vessels and superstitious things, to speak most mildly of it, it was not well;
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Saint Paule was wise, and commaunded that all things should be done in order. Take heede then of disorders, and such gaps as these may be to enormitie.
Saint Paul was wise, and commanded that all things should be done in order. Take heed then of disorders, and such gaps as these may be to enormity.
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while no man is contented with the office assigned vnto him, but all will attempt all things alike, by an indistinct administration, it will not be an vnitie, but rather a confusion.
while no man is contented with the office assigned unto him, but all will attempt all things alike, by an indistinct administration, it will not be an unity, but rather a confusion.
What a sight was this to behold, that young and old, male and female, the Ladies and their handmaides, the Nobles and their seruants, should be rufully lamenting on their faces, with voyce lift vp vnto the highest heauens? How would this pierce to the throne of the vnapprochable Godhead, what heighth could keepe this backe, what cloude would not this seuer, what heauen would not this enter? When so many thousands crye, al Niniue with one eccho, without fraude or hypocrisie,
What a sighed was this to behold, that young and old, male and female, the Ladies and their handmaidens, the Nobles and their Servants, should be ruefully lamenting on their faces, with voice lift up unto the highest heavens? How would this pierce to the throne of the unapproachable Godhead, what height could keep this back, what cloud would not this sever, what heaven would not this enter? When so many thousands cry, all Nineveh with one echo, without fraud or hypocrisy,
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before him and behind him, at the doores and at the windowes, and at the floore which is vnder him, there should be knocking and bouncing, which will not be answered with silence, nor take any deniall.
before him and behind him, At the doors and At the windows, and At the floor which is under him, there should be knocking and bouncing, which will not be answered with silence, nor take any denial.
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It is the great congregation of spirits throughly mooued & kindled in deuotion, which doth winne God ouer to vs. When citizens who haue transgressed, shall open their gates to their Prince whom they haue offended,
It is the great congregation of spirits thoroughly moved & kindled in devotion, which does win God over to us When Citizens who have transgressed, shall open their gates to their Prince whom they have offended,
and the men and women and children, shall lye prostrate at his feete, and acknowledge themselues wholly at his mercie and discretion, his heart melteth on them,
and the men and women and children, shall lie prostrate At his feet, and acknowledge themselves wholly At his mercy and discretion, his heart melts on them,
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God hath sent vs such a famine, that if vnder his blessing the seas had not serued vs more happily then the land, to the eternall praise of merchandise, many thousands of men besides those few which are lost, had perished,
God hath sent us such a famine, that if under his blessing the Seas had not served us more happily then the land, to the Eternal praise of merchandise, many thousands of men beside those few which Are lost, had perished,
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but in many great townes and cities, vpon a day of ordinarie Lecture, men and women are so scant to be seene, that indeede the boyes of the schoole are more, then all the Church besides:
but in many great Towns and cities, upon a day of ordinary Lecture, men and women Are so scant to be seen, that indeed the boys of the school Are more, then all the Church beside:
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like the showte of a mightie armie? How would the Lord be pleased to be mooued & called vpon, by the prayers of such a multitude? We cannot excuse this.
like the shout of a mighty army? How would the Lord be pleased to be moved & called upon, by the Prayers of such a multitude? We cannot excuse this.
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Let vs pray that this fauour of his may yet lengthen, that it be not cropped off with violence, that we feele not that indeede, which the Niniuites did but heare of,
Let us pray that this favour of his may yet lengthen, that it be not cropped off with violence, that we feel not that indeed, which the Niniuites did but hear of,
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The chiefe poynts. 1. The word in diuerse worketh diuersly. 3. The causes of meaner men concerne Kings. 4. Things are concealed from many Kings. 5. But they should take notice of them. 6. Good things in Princes are much respected by God. 8. Examples of great personages draw on the meaner to goodnesse. 10. The Kings humilitie in comming from his throne, 11. and putting off his attire. 12. The vse of sackcloth. 13. Correction must be of those things, where the errour is. 14. The inward mind maketh true repentance. Ionah. 3.6.
The chief points. 1. The word in diverse works diversely. 3. The Causes of meaner men concern Kings. 4. Things Are concealed from many Kings. 5. But they should take notice of them. 6. Good things in Princes Are much respected by God. 8. Examples of great Personages draw on the meaner to Goodness. 10. The Kings humility in coming from his throne, 11. and putting off his attire. 12. The use of Sackcloth. 13. Correction must be of those things, where the error is. 14. The inward mind makes true Repentance. Jonah. 3.6.
and stirred from iniquitie and sinne, but to other is Hesperus, an euening setting starre, whereby they are brought to bed, and layed asleepe in impietie.
and stirred from iniquity and sin, but to other is Hesperus, an evening setting star, whereby they Are brought to Bed, and laid asleep in impiety.
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To this purpose we neede no example more significant, then the preaching of our Prophet, whose words by their contemptuous receiuing of them, were a meanes of condemnation to the Israelites, adding hardnesse of heart to their rebellion and vnthankfulnesse;
To this purpose we need no Exampl more significant, then the preaching of our Prophet, whose words by their contemptuous receiving of them, were a means of condemnation to the Israelites, adding hardness of heart to their rebellion and unthankfulness;
but were such an occasion of peace to the men of Niniue, that no where in the world, hath the word by teaching wrought greater effect, in so short a space of time.
but were such an occasion of peace to the men of Nineveh, that no where in the world, hath the word by teaching wrought greater Effect, in so short a Molle of time.
In the describing whereof, I lately gaue but a glaunce, dealing no otherwise therin, then if the gardiner topping a tree, should cut off here a bough,
In the describing whereof, I lately gave but a glance, dealing not otherwise therein, then if the gardener topping a tree, should Cut off Here a bough,
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but whereas exegetically or expositorie-wise, it is now more largely amplified, I am at this present to discouer particularly the substance of all that is here done.
but whereas exegetically or expository-wise, it is now more largely amplified, I am At this present to discover particularly the substance of all that is Here done.
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But to the end that he might seeme to be most liuely touched himselfe, and that he might the more stirre vp the people to deuotion, he performeth all ceremonies of debasing and deiection.
But to the end that he might seem to be most lively touched himself, and that he might the more stir up the people to devotion, he Performeth all ceremonies of debasing and dejection.
for the crye of common miseries, and open desolations, will preasse into the Court, and to the hearing of the Prince, who although he seeme to be aboue ordinarie,
for the cry of Common misery's, and open desolations, will press into the Court, and to the hearing of the Prince, who although he seem to be above ordinary,
Thē the greatest cannot stand without husbandry and feeding of cattell. The infection of the plague, euen among very beggers, will trouble the mightiest.
Them the greatest cannot stand without Husbandry and feeding of cattle. The infection of the plague, even among very beggars, will trouble the Mightiest.
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Galienus the Emperour is condemned as vnwise, when he so neglected his prouinces, that he made no more of it when Egypt was lost ▪ then to say, cannot we be without the flaxe and linnen of Egypt ▪ and when Fraunce was gone, cannot the commonwealth stand sine sagis trabeatis, without those souldiers cassockes, which France doth send vnto vs? Wise mē do neuer thus,
Galen the Emperor is condemned as unwise, when he so neglected his Provinces, that he made no more of it when Egypt was lost ▪ then to say, cannot we be without the flax and linen of Egypt ▪ and when France was gone, cannot the commonwealth stand sine sagis trabeatis, without those Soldiers cassocks, which France does send unto us? Wise men do never thus,
and his Court so disposed, that matters of moment were imparted to himselfe. He himself did not stand still, as an image wrapped in gold, very glorious without,
and his Court so disposed, that matters of moment were imparted to himself. He himself did not stand still, as an image wrapped in gold, very glorious without,
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& could not haue beene so done, vnlesse there had bene in him a sensible feeling, with great vnderstanding of his place & office, which groweth by practise.
& could not have been so done, unless there had be in him a sensible feeling, with great understanding of his place & office, which grows by practice.
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4 The manner of some Courts is, that to satisfie the auaritious, or ambitious affections of some few in place, the humor of the Prince is fed with faire tales,
4 The manner of Some Courts is, that to satisfy the Avaricious, or ambitious affections of Some few in place, the humour of the Prince is fed with fair tales,
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Placentia are sung, and that which may content ▪ If Sara a faire woman, although a straunger, come into Egypt, the Princes of Pharao will thinke that to be a tale woorth the carying to their maister:
Placentia Are sung, and that which may content ▪ If Sarah a fair woman, although a stranger, come into Egypt, the Princes of Pharaoh will think that to be a tale worth the carrying to their master:
Thus by his voluptuousnesse, the King is made a child, and as Salomon saith, Wo is to the land when the King is a child, not in age so much as in manners:
Thus by his voluptuousness, the King is made a child, and as Solomon Says, Woe is to the land when the King is a child, not in age so much as in manners:
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the land is impouerished, the subiects are iniuried, iustice is troden downe, iniquitie preuaileth, a confusion of all things is begunne and continued,
the land is impoverished, the Subjects Are injuried, Justice is trodden down, iniquity prevaileth, a confusion of all things is begun and continued,
Vopiscus in the life of Aurelian, doth vtter to this purpose a good speech, which as it seemeth he borrowed from Diocletian, who sometimes had made triall of it.
Vopiscus in the life of Aurelian, does utter to this purpose a good speech, which as it seems he borrowed from Diocletian, who sometime had made trial of it.
In such places and with such persons, it is likely that a messenger, who should haue brought such melancholike newes to the king, might haue stayd without doores,
In such places and with such Persons, it is likely that a Messenger, who should have brought such melancholic news to the King, might have stayed without doors,
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but especially that their eares be open to Gods word, when it shall be deliuered by the Prophets, that they may be taught thence, what is healthfull for their people,
but especially that their ears be open to God's word, when it shall be Delivered by the prophets, that they may be taught thence, what is healthful for their people,
Hence also the Magistrate, and euery housholder, in his priuate family may learne, to giue easie accesse to sober information, that if there be any thing, that doth make for the good of their houshold,
Hence also the Magistrate, and every householder, in his private family may Learn, to give easy access to Sobrium information, that if there be any thing, that does make for the good of their household,
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It is best to quench fire, while it is but in the sparke, to stop a watercourse at first, to bind vp a wound betimes, to kill young foxes in the neast, to meete with daunger,
It is best to quench fire, while it is but in the spark, to stop a watercourse At First, to bind up a wound betimes, to kill young foxes in the nest, to meet with danger,
6 The next matter which in generall I note in this great person, is that God would haue him to be touched aboue other, that his humiliation might be accepted beyond others.
6 The next matter which in general I note in this great person, is that God would have him to be touched above other, that his humiliation might be accepted beyond Others.
Where do we find a man furnished with such parts as Alexander was, of celerity, of resolute magnanimity, of felicity in all his attempts? Where see we a man comparable, with that worthy Iulius Caesar? How admirable were the workes of Herode the Great,
Where do we find a man furnished with such parts as Alexander was, of celerity, of resolute magnanimity, of felicity in all his attempts? Where see we a man comparable, with that worthy Julius Caesar? How admirable were the works of Herod the Great,
And if it be suggested that the faculties and abilities, which they had to do great things (because they were mighty Princes) might make them to do such matters,
And if it be suggested that the faculties and abilities, which they had to do great things (Because they were mighty Princes) might make them to do such matters,
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When Saul being brought to a kingdome, from following his fathers asses, had faulted in that case of Amelek, what furies did follow him euer after, with irreconcilable desolation? It was not a little punishment, which followed after the murther and adultery of Dauid.
When Saul being brought to a Kingdom, from following his Father's asses, had faulted in that case of Amalek, what furies did follow him ever After, with irreconcilable desolation? It was not a little punishment, which followed After the murder and adultery of David.
7 But on the other side, God so embraceth the true piety of those in highest authority, that themselues are not onely blessed for their entire deuotion,
7 But on the other side, God so Embraceth the true piety of those in highest Authority, that themselves Are not only blessed for their entire devotion,
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When such as by Gods hand are lifted vp aboue others, do come nearer then their people to the heauen, not so much in place as in spirit and the inward man, the Lord doth accept them with greater fauour and acquaintance.
When such as by God's hand Are lifted up above Others, do come nearer then their people to the heaven, not so much in place as in Spirit and the inward man, the Lord does accept them with greater favour and acquaintance.
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How louely and how precious in the eyes of the Almighty, was the melting heart of Iosias, when he heard the threates of the Law read vnto him? What priuate man alone, euer turned backe so much wrath? Yea God doth attribute so much to this his ordinance, that if it be but Ahab, yet if he put on sackcloth,
How lovely and how precious in the eyes of the Almighty, was the melting heart of Iosias, when he herd the Treats of the Law read unto him? What private man alone, ever turned back so much wrath? Yea God does attribute so much to this his Ordinance, that if it be but Ahab, yet if he put on Sackcloth,
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Those countries then are right happy, where such sit in the throne of honor, and most eminent place of glory, who do loue and feare the Lord in integrity, and sincerity full of faith.
Those countries then Are right happy, where such fit in the throne of honour, and most eminent place of glory, who do love and Fear the Lord in integrity, and sincerity full of faith.
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If Sennacherib shall reuile, yet if such Hezekiahs, shall enter into the Temple, and with weeping shall lay open the letters before the Lord, a hooke shall be put in his nostrels,
If Sennacherib shall revile, yet if such Hezekiah's, shall enter into the Temple, and with weeping shall lay open the letters before the Lord, a hook shall be put in his nostrils,
When our Deborah and Hester as it is voyced and receiued with bended knees did begge of the Omnipotent maker, and guide of all our worlds masse, that he would prosper the worke, and vvith best forewinds guide the iourney, speede the victory and make the returne the aduancement of his glory, the triumph of the fame of those which were sent, and the surety of our Realme, with least losse of English bloud, we all know what effect this holy prayer had, to foile the proudest enemy, in a strange land;
When our Deborah and Esther as it is voiced and received with bent knees did beg of the Omnipotent maker, and guide of all our world's mass, that he would prosper the work, and with best forewinds guide the journey, speed the victory and make the return the advancement of his glory, the triumph of the fame of those which were sent, and the surety of our Realm, with least loss of English blood, we all know what Effect this holy prayer had, to foil the proudest enemy, in a strange land;
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And that may serue for an example of the point whereof I now intreate, which is, that the actions of great Monarkes, haue a straighter kind of reference vnto God, then those of common men.
And that may serve for an Exampl of the point whereof I now entreat, which is, that the actions of great Monarchs, have a straighter kind of Referente unto God, then those of Common men.
Paule may plant and Apollos water, but God must giue the encrease. And as Saint Austen speaketh, Teachings without, and admonitions are helpes to set things forward,
Paul may plant and Apollos water, but God must give the increase. And as Saint Austen speaks, Teachings without, and admonitions Are helps to Set things forward,
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And in latter ages, when Leo the tenth was Pope of Rome, because he loued merry fellowes, all Rome did ring with singers and iugglers and stage-players,
And in latter ages, when Leo the tenth was Pope of Rome, Because he loved merry Fellows, all Room did ring with singers and jugglers and stageplayers,
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So the subiects euer presse after the manner of their soueraignes, being euen like apes in imitating of them, whom they know to haue a power to honour them or disgrace them.
So the Subjects ever press After the manner of their sovereigns, being even like Apes in imitating of them, whom they know to have a power to honour them or disgrace them.
What was thought more vile in Thebes, then to take charge of the scowring of the gutters and sinkes? but when that worthy person Epaminondas, had once borne that office, it was accounted a place of honour,
What was Thought more vile in Thebes, then to take charge of the scouring of the gutters and sinks? but when that worthy person Epaminondas, had once born that office, it was accounted a place of honour,
Lewes the twelfth that king of France, who was called Pater patriae, the father of the countrey, being at exceedieg charges, in the getting of the Dukedome of Millaine,
Lewes the twelfth that King of France, who was called Pater patriae, the father of the country, being At exceedieg charges, in the getting of the Dukedom of Milan,
He should incite his Nobles, and his Nobles prouoke his people, and so his city might be maruellously changed in one day, like that saying in Esay, Who hath heard such a thing? who hath seene such things? shall the earth be brought foorth in one day? or shall a nation be borne at once? He himselfe began the worke, knowing that to be a strong load-stone, to plucke on other men.
He should incite his Nobles, and his Nobles provoke his people, and so his City might be marvellously changed in one day, like that saying in Isaiah, Who hath herd such a thing? who hath seen such things? shall the earth be brought forth in one day? or shall a Nation be born At once? He himself began the work, knowing that to be a strong Loadstone, to pluck on other men.
It is written of one Frederike, who was consecrated Bishop in the time of the Emperour Ludouicus Pius, that when vpon the day of his installation, he was remembred at dinner time by the sayd Ludouicus, that he should be constant and resolute in his office, speake the truth, and do his duty;
It is written of one Frederick, who was consecrated Bishop in the time of the Emperor Ludovicus Pius, that when upon the day of his installation, he was remembered At dinner time by the said Ludovicus, that he should be constant and resolute in his office, speak the truth, and do his duty;
before that he would make any other aunswer, he requested to be told, whether he must begin on the fish that stood before him, at the head or at the taile? Whereunto the Emperour replied, that he must begin at the head.
before that he would make any other answer, he requested to be told, whither he must begin on the Fish that stood before him, At the head or At the tail? Whereunto the Emperor replied, that he must begin At the head.
Truth it is then quoth the Bishop, we must begin with the head, & therefore you who are head to all your people, may do well to put away Iudith frō you, the woman which is incestuous•y maried to you.
Truth it is then quoth the Bishop, we must begin with the head, & Therefore you who Are head to all your people, may do well to put away Iudith from you, the woman which is incestuous•y married to you.
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being once set on foote by the chiefest, they prouoke other to follow. When Constantine had once embraced the faith of Iesus Christ, many heathen cities did likewise.
being once Set on foot by the chiefest, they provoke other to follow. When Constantine had once embraced the faith of Iesus christ, many heathen cities did likewise.
10 Among men, such as haue their authority vnlimited, which point belongeth onely to absolute Princes, do thinke themselues exempted from the common sort of creatures,
10 Among men, such as have their Authority unlimited, which point belongeth only to absolute Princes, do think themselves exempted from the Common sort of creatures,
but their royall glory in publike, when in the eyes of their subiects, they appeare in their sta•elinesse of pompous apparell, of rich and noble traine, of gard and other matters, which procure a kind of amazednesse, in those who are not accustomed to it.
but their royal glory in public, when in the eyes of their Subjects, they appear in their sta•elinesse of pompous apparel, of rich and noble train, of guard and other matters, which procure a kind of amazedness, in those who Are not accustomed to it.
This as Herode & Agrippa did vse, do did Salomon and religious gouernours, which exciteth from other toward them a fearefull reuerence, yet withall a louely admiration.
This as Herod & Agrippa did use, doe did Solomon and religious Governors, which Exciteth from other towards them a fearful Reverence, yet withal a lovely admiration.
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But among all shewes, there is nothing comparable to the throne, that magnificent seate of iustice, where much honour is accumulated and heaped vp together.
But among all shows, there is nothing comparable to the throne, that magnificent seat of Justice, where much honour is accumulated and heaped up together.
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In a pallace large and spacious, a rich seate to be set, very eminent for the height, conspicuous for the furniture of gold and cloth of estate, compassed about with Nobles,
In a palace large and spacious, a rich seat to be Set, very eminent for the height, conspicuous for the furniture of gold and cloth of estate, compassed about with Nobles,
and great Peeres of a kingdome, in Parliament-like attire, attended with many trumpeters, and heralds and other officers, with a gard of strong and armed men, enuironed with much people, in a peaceable plentifull place.
and great Peers of a Kingdom, in Parliament-like attire, attended with many trumpeters, and heralds and other Officers, with a guard of strong and armed men, environed with much people, in a peaceable plentiful place.
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What on earth representeth a maiesty, if it be not in such an assembly? The sight of this or the like, in Iustinian the Emperour at Cōstantinople, made Athanaricus the king of the Gothes, to breake foorth into these words, The Emperour without doubt is a God vpon earth,
What on earth Representeth a majesty, if it be not in such an assembly? The sighed of this or the like, in Iustinian the Emperor At Cōstantinople, made Athanaricus the King of the Goths, to break forth into these words, The Emperor without doubt is a God upon earth,
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What a stately throne did the same Salomon make, as one of his most glorious workes? In Saint Iohns Reuelation, where the Lord himselfe is described in inconceiuable glory, the first thing named is a throne.
What a stately throne did the same Solomon make, as one of his most glorious works? In Saint Iohns Revelation, where the Lord himself is described in inconceivable glory, the First thing nam is a throne.
How the Gentiles respected this, may appeare by that of Alexander, who when a poore souldier of his owne, who was as stupefied and amazed with cold and hunger, was by himselfe set downe in his throne neare the fire, told him that if he had so done to the royall seate of the Persians, it wold haue cost him his life,
How the Gentiles respected this, may appear by that of Alexander, who when a poor soldier of his own, who was as stupefied and amazed with cold and hunger, was by himself Set down in his throne near the fire, told him that if he had so done to the royal seat of the Persians, it would have cost him his life,
And it may be iudged also by that speech of Demaratus the Corinthian, who seeing Alexander in his pompe at Susis, did for ioy breake foorth into teares,
And it may be judged also by that speech of Demaratus the Corinthian, who seeing Alexander in his pomp At Susis, did for joy break forth into tears,
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When the nedle touched with the load-stone, shall beare it selfe toward the North, in passing a great part of the earth or sea, it is a great alteration,
When the needle touched with the Loadstone, shall bear it self towards the North, in passing a great part of the earth or sea, it is a great alteration,
Fashions shall be inuented so wide and spacious, in hoopes and ruffes and supporters, that there is great danger, that the little gate which leadeth to eternall life and blisse, is not wide inongh to receiue them.
Fashions shall be invented so wide and spacious, in hoops and ruffs and supporters, that there is great danger, that the little gate which leads to Eternal life and bliss, is not wide inongh to receive them.
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And if it be a griefe, and euen a death in comparison, for such as are not the most honourable, to part with these vanities (for who would liue to lacke things handsome?) how might it straine the heart of a King, to be vncased in such sort,
And if it be a grief, and even a death in comparison, for such as Are not the most honourable, to part with these vanities (for who would live to lack things handsome?) how might it strain the heart of a King, to be uncased in such sort,
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Where is a liuely feeling indeed, that we should be arayed with pure and fine linnen, which is the righteousnesse of Saints, there the most sumptuous clothing, is vpon some speciall occasion but accounted as the doung,
Where is a lively feeling indeed, that we should be arrayed with pure and fine linen, which is the righteousness of Saints, there the most sumptuous clothing, is upon Some special occasion but accounted as the dung,
Ashes were vsed by men deiected to the lowest degree of misery, as may be gathered by Iob, who after all his grieuances so doubled vpon him, went and sate him downe in ashes.
Ashes were used by men dejected to the lowest degree of misery, as may be gathered by Job, who After all his grievances so doubled upon him, went and sat him down in Ashes.
Woe be to thee Chorazin, woe be to thee Bethsaida, for if the great workes which were done in you, had bene done in Tyrus and Sidon, they had repented long agone in sackcloth and ashes, that is in the most lowly maner which may possibly be deuised.
Woe be to thee Chorazin, woe be to thee Bethsaida, for if the great works which were done in you, had be done in Tyre and Sidon, they had repented long ago in Sackcloth and Ashes, that is in the most lowly manner which may possibly be devised.
For doth not sackcloth or haircloth cast downe the mind of the wearer, or the high conceipt of the stander by, to see him who was most glorious with or beyond manie other,
For does not Sackcloth or haircloth cast down the mind of the wearer, or the high conceit of the stander by, to see him who was most glorious with or beyond many other,
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And do not ashes more remember vs of mortification, that he who liueth and mooueth, should like a carcasse turned into dust, be as alreadie in his graue:
And do not Ashes more Remember us of mortification, that he who lives and moveth, should like a carcase turned into dust, be as already in his graven:
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And he tooke the rightest course to redresse his faults, not doing as necessitie many times vrgeth men, in their chastisements to lay vpon one member or part of the bodie,
And he took the Rightest course to redress his Faults, not doing as necessity many times urges men, in their chastisements to lay upon one member or part of the body,
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So his backe and loynes had bene supporters of much excesse, so that the most curious of workmanship, the most sumptuous of stuffe, the most conspicuous of mettals, the most precious of stones and pearles, had bene bestowed vpon them.
So his back and loins had be supporters of much excess, so that the most curious of workmanship, the most sumptuous of stuff, the most conspicuous of metals, the most precious of stones and Pearls, had be bestowed upon them.
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yea who appeased the fury of the Lord, and quenched his wrath toward them, neede not be suspected now but to haue ioyned his mind within, to his externall actions.
yea who appeased the fury of the Lord, and quenched his wrath towards them, need not be suspected now but to have joined his mind within, to his external actions.
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It were to be wished, that our Iesuites and Seminary men, would learne this of this Barbarian, to adorne their externall penance and voluntary worships, which they enioyne to themselues, with this contrite mind within.
It were to be wished, that our Iesuites and Seminary men, would Learn this of this Barbarian, to adorn their external penance and voluntary worships, which they enjoin to themselves, with this contrite mind within.
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Yet although they go farther also, and cast out Diuels too, they may heare in the day of iudgement, from the mouth of the last iudge, Depart from me, I know you not, you workers of iniquity, vnlesse the inward meaning be rectified,
Yet although they go farther also, and cast out Devils too, they may hear in the day of judgement, from the Mouth of the last judge, Depart from me, I know you not, you workers of iniquity, unless the inward meaning be rectified,
And this may yet be feared to be wanting, by their making much of images, their inuocation of Saints, their abusing of Christ in his institution in the Sacrifice of their Masse, by counting their prayers on beades, by reputing that which is sinne to be meritorious with God.
And this may yet be feared to be wanting, by their making much of Images, their invocation of Saints, their abusing of christ in his Institution in the Sacrifice of their Mass, by counting their Prayers on beads, by reputing that which is sin to be meritorious with God.
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This maketh vaine all the rest, and wringeth that speech from the Almighty, Who required these things at your hands ? Let them with the king of Niniue beleeue on God,
This makes vain all the rest, and wringeth that speech from the Almighty, Who required these things At your hands? Let them with the King of Nineveh believe on God,
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and dispose them not to earthinesse and iniquity, but to vertue and obedience. So shall the ground of our hearts, which bringeth foorth nothing else of it selfe,
and dispose them not to earthiness and iniquity, but to virtue and Obedience. So shall the ground of our hearts, which brings forth nothing Else of it self,
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To the which the father bring vs for his owne Sonne Christ his sake, to both whom and the holy Spirit, three persons in one Godhead, be honour now and for euer.
To the which the father bring us for his own Son christ his sake, to both whom and the holy Spirit, three Persons in one Godhead, be honour now and for ever.
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The chiefe poynts. 1. Men in authority are to excite other to deuotion. 6. Prince• may compell to the externall meanes of Gods seruice. 8. The greatest are to gouerne by aduise. 11. Commendation of fasting. 12. Difference of meates maketh no fast. 13. Concerning Lent. 14. Of superstitious and immoderate fasts. 15. In colder countries men cannot fast as in the hoter. Ionah. 3.7.
The chief points. 1. Men in Authority Are to excite other to devotion. 6. Prince• may compel to the external means of God's service. 8. The greatest Are to govern by advise. 11. Commendation of fasting. 12. Difference of Meats makes no fast. 13. Concerning Lent. 14. Of superstitious and immoderate fasts. 15. In colder countries men cannot fast as in the hotter. Jonah. 3.7.
IN the verse before going, you haue heard of a king, who vpon report of the preaching of a Prophet, which denounced destruction both to him and to his, did humble himselfe in incredible manner.
IN the verse before going, you have herd of a King, who upon report of the preaching of a Prophet, which denounced destruction both to him and to his, did humble himself in incredible manner.
This was a good motion, as at the first to heare with that zealous king Dauid, what the Lord God would say concerning himselfe, so to be glad also when other would say to him, We will go into the house of the Lord, nay more, to be a spurre to hasten them thither by crying, Come vnt• •e you children, I will teach you the feare of the Lord. Fire desireth to breede fire.
This was a good motion, as At the First to hear with that zealous King David, what the Lord God would say Concerning himself, so to be glad also when other would say to him, We will go into the house of the Lord, nay more, to be a spur to hasten them thither by crying, Come vnt• •e you children, I will teach you the Fear of the Lord. Fire Desires to breed fire.
A good seruant doth thinke it the honour of his maister, and consequently his owne best contentment, to see many other as well as himselfe, clothed with his Lords liuery.
A good servant does think it the honour of his master, and consequently his own best contentment, to see many other as well as himself, clothed with his lords livery.
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for his offence toward the Highest, to be willing that his subiects should runne to the same fountaine of sorrow & teares, that with many grones of heart,
for his offence towards the Highest, to be willing that his Subjects should run to the same fountain of sorrow & tears, that with many groans of heart,
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but these sheepe what haue •hey done? But principally I vnderstand by doing well, that they should do their dutie, walke in feare of their maker, serue him with their heart, be informed in true religion, pursue that which is vertuous, flye from idolatrie and sinne.
but these sheep what have •hey done? But principally I understand by doing well, that they should do their duty, walk in Fear of their maker, serve him with their heart, be informed in true Religion, pursue that which is virtuous, fly from idolatry and sin.
and his Leuites ioyned with them, that first they might teach the men of Iuda, the law of Moyses and the Scripture, that so they might know the way to walke vprightly and holily:
and his Levites joined with them, that First they might teach the men of Iuda, the law of Moses and the Scripture, that so they might know the Way to walk uprightly and holily:
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therefore oftentimes he enricheth thē with graces extraordinarie, partly being carefully infused by education, and partly immediatly inspired by his goodnessed, that so they may be able to foresee with wisedome, what the common sort do not thinke of,
Therefore oftentimes he enricheth them with graces extraordinary, partly being carefully infused by education, and partly immediately inspired by his goodnessed, that so they may be able to foresee with Wisdom, what the Common sort do not think of,
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So, fathers of the people, that as parents are bound to traine vp their children in the feare of the Lord, and by naturall affection to worke them all happinesse that may be,
So, Father's of the people, that as Parents Are bound to train up their children in the Fear of the Lord, and by natural affection to work them all happiness that may be,
In like sort they are called shepheards, •o watch ouer them, to keepe them from the wolues and foxes of heresie, of idolatrie and schisme, of Satanicall resolutions,
In like sort they Are called shepherds, •o watch over them, to keep them from the wolves and foxes of heresy, of idolatry and Schism, of Satanical resolutions,
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But they are put in mind of their du•ie, by nothing more significantly then by calling them heads, whereby he letteth them know, not so much that they are placed vppermost in the bodie, but how they are placed,
But they Are put in mind of their du•ie, by nothing more significantly then by calling them Heads, whereby he lets them know, not so much that they Are placed uppermost in the body, but how they Are placed,
& why they are placed, that is, with eares to heare what is good for all the bodie, with smelling and tasting to choose what is wholesome, with the toung to speake what will helpe, or what will hurt:
& why they Are placed, that is, with ears to hear what is good for all the body, with smelling and tasting to choose what is wholesome, with the tongue to speak what will help, or what will hurt:
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That there should be a NONLATINALPHABET, and naturall affection to all that be in their custodie, principally to saue them from the wrath which is to come,
That there should be a, and natural affection to all that be in their custody, principally to save them from the wrath which is to come,
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to quell that which is rebellious, to take pitie vpon the weake, to rectifie the vntoward, to thinke that to be the field wherein God hath bestowed them,
to quell that which is rebellious, to take pity upon the weak, to rectify the untoward, to think that to be the field wherein God hath bestowed them,
and they will striue to make it like the Paradise of the Highest, by planting choise plants in it, by pruning them, by watering it, by fencing it and hedging it, by keeping out the boare;
and they will strive to make it like the Paradise of the Highest, by planting choice plants in it, by pruning them, by watering it, by fencing it and hedging it, by keeping out the boar;
vnlesse besides the subiecting and debasing of himselfe, he do stirre vp his people to a liuely apprehension of the state wherein they stoode, that they as the followers,
unless beside the subjecting and debasing of himself, he do stir up his people to a lively apprehension of the state wherein they stood, that they as the followers,
He sheweth himselfe a man worthie to beare a scepter, worthie to weare a crowne, who is so considerate as to thinke, that since they should haue part of the punishment, he might do well to bring them to part of the penance.
He shows himself a man worthy to bear a sceptre, worthy to wear a crown, who is so considerate as to think, that since they should have part of the punishment, he might do well to bring them to part of the penance.
and encourage, and exhort, but by commaundement to constraine, and by lawe to enforce their people, to the performance and practise of those religious proceedings, which they warranted by the word shall thinke fit.
and encourage, and exhort, but by Commandment to constrain, and by law to enforce their people, to the performance and practice of those religious proceedings, which they warranted by the word shall think fit.
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He who should dispute this against the Church of Rome, may easily declare out of the Scriptures, both in particular and sufficiently, concerning all the circumstances whereupon they do stand, that it is holy & iust which our Princesse doth claime, and our Church doth maintaine.
He who should dispute this against the Church of Rome, may Easily declare out of the Scriptures, both in particular and sufficiently, Concerning all the Circumstances whereupon they do stand, that it is holy & just which our Princess does claim, and our Church does maintain.
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And if we will looke lower, how great was Constantines care for setling the faith of Christ? how did he labour both in the Nicene Councell and otherwise? Doth he not call himselfe, as Eusebius reporteth, a Bishop out of the Church? Others were Bishops within the Sanctuarie,
And if we will look lower, how great was Constantines care for settling the faith of christ? how did he labour both in the Nicene Council and otherwise? Does he not call himself, as Eusebius Reporteth, a Bishop out of the Church? Others were Bishops within the Sanctuary,
These and many other knowing more fully then the Niniuite spoken of by Ionas did, that God had appointed them to beare the sword not in vaine, made Edicts,
These and many other knowing more Fully then the Nineveh spoken of by Ionas did, that God had appointed them to bear the sword not in vain, made Edicts,
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7 A matter which may seeme most straunge, and improbable vnto such, as in truth mistaking the issue of this question, do much vse that Maxime, Fides non cogitur, faith cannot be enforced.
7 A matter which may seem most strange, and improbable unto such, as in truth mistaking the issue of this question, do much use that Maxim, Fides non cogitur, faith cannot be Enforced.
It is very true that faith is an assent of the inward man, which indeede cannot be extorted, (if we will speake of the actuall and complete apprehension in beleeuing) for in that there must be a willing framing of the mind it selfe from within.
It is very true that faith is an assent of the inward man, which indeed cannot be extorted, (if we will speak of the actual and complete apprehension in believing) for in that there must be a willing framing of the mind it self from within.
But the meanes whereby men get faith, are visible and externall, as the hearing of the word, the receiuing of the Sacraments, the repairing to the Churches where religion is set foorth, the flying from the Synagogues of heretikes and schismatikes, lest other should be infected: the forbidding of their assemblies:
But the means whereby men get faith, Are visible and external, as the hearing of the word, the receiving of the Sacraments, the repairing to the Churches where Religion is Set forth, the flying from the Synagogues of Heretics and Schismatics, lest other should be infected: the forbidding of their assemblies:
Theodosius tooke this course as we reade in Sozomen, when he made most seuere lawes, & put foorth Proclamations against all those who crossed the streame of the Christian religion;
Theodosius took this course as we read in Sozomen, when he made most severe laws, & put forth Proclamations against all those who crossed the stream of the Christian Religion;
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and yet many of those lawes were as the same authour obserueth, but onely in terrorem. And that so much the more argued his religious affection, that he rather sought by frights and threats to winne them,
and yet many of those laws were as the same author observeth, but only in terrorem. And that so much the more argued his religious affection, that he rather sought by frights and Treats to win them,
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God doth not looke for the helpe of worldly warfare, when he rather bestoweth it as a benefit on kings when he inspireth into them, that in their kingdome they should take order, that the commaundement of their Lord should be done.
God does not look for the help of worldly warfare, when he rather bestoweth it as a benefit on Kings when he inspireth into them, that in their Kingdom they should take order, that the Commandment of their Lord should be done.
For vnto whom was it said, And now you Kings vnderstand, be learned ye that are Iudges of the world? And when some disliked this position, in another place he speaketh fully to them:
For unto whom was it said, And now you Kings understand, be learned you that Are Judges of the world? And when Some disliked this position, in Another place he speaks Fully to them:
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because this pertaineth to the Christian Kings of the world, that they should be willing that in their times, that Church their mother of whom they are spiritually borne, should be peaceable.
Because this pertaineth to the Christian Kings of the world, that they should be willing that in their times, that Church their mother of whom they Are spiritually born, should be peaceable.
This was the iudgement of them, who liuing not in times altogether so setled, as God sent afterward, could not haue that in-sight into this case, as Saint Austen, who was purposely consulted in it,
This was the judgement of them, who living not in times altogether so settled, as God sent afterwards, could not have that insight into this case, as Saint Austen, who was purposely consulted in it,
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And that causeth him to shew, that many were drawne from the Circumcellians, to be good Catholikes, by violence which was offered them by the Magistrates.
And that Causes him to show, that many were drawn from the Circumcellians, to be good Catholics, by violence which was offered them by the Magistrates.
If any lawes be made against you (speaking of the Donatistes who obiected, that it was not in any man to enforce their wils to his religion) you are not by them compelled to do well,
If any laws be made against you (speaking of the Donatists who objected, that it was not in any man to enforce their wills to his Religion) you Are not by them compelled to do well,
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When God will stirre vp the Magistrates against heretikes, against schismatikes, against wasters of the Church, against such as would blow off Christ, against blasphemers of Baptisme, let them not wonder:
When God will stir up the Magistrates against Heretics, against Schismatics, against wasters of the Church, against such as would blow off christ, against blasphemers of Baptism, let them not wonder:
If any man would yet see farther in this learned Father, concerning that opinion, he may find in his Retractations, that wheras once himselfe had beene minded, that it did not belong to the Magistrate, to compell men to the communion of the Orthodoxe:
If any man would yet see farther in this learned Father, Concerning that opinion, he may find in his Retractations, that whereas once himself had been minded, that it did not belong to the Magistrate, to compel men to the communion of the Orthodox:
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& all exercise of the same, which as you haue heard I haue gathered from that act of the king of Niniue, imposing vpon his a fast by open Proclamation.
& all exercise of the same, which as you have herd I have gathered from that act of the King of Nineveh, imposing upon his a fast by open Proclamation.
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many eares heare more thē one: many minds cōceiuing diuersly, do vtter most of vnderstāding. where counsel is not saith Salomō, there the people shal fal:
many ears hear more them one: many minds conceiving diversely, do utter most of understanding. where counsel is not Says Salomō, there the people shall fall:
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The impression of this matter hath wrought with all men of worth, with Dauid & with Salomon, whose Nobles and great captaines were at hand with their instructions:
The impression of this matter hath wrought with all men of worth, with David & with Solomon, whose Nobles and great Captains were At hand with their instructions:
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so blessed is that Prince who hath such men about him, as may be right hands, not left hands, men faithfull and fearing God, wise persons and hating couetousnesse:
so blessed is that Prince who hath such men about him, as may be right hands, not left hands, men faithful and fearing God, wise Persons and hating covetousness:
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Ahaziah the king of Iuda had a mother, and other kinsfolkes, who were of the house of Ahab for his counsellers, which turned in the end to his destructiō.
Ahaziah the King of Iuda had a mother, and other kinsfolks, who were of the house of Ahab for his Counsellers, which turned in the end to his destruction.
9 I might amplifie this by the example of Iustinus the Emperour, spoken of by Euagrius, who being growne into much miserie, imputeth the cause of it to his Magistrates,
9 I might amplify this by the Exampl of Justinus the Emperor, spoken of by Eugrius, who being grown into much misery, imputeth the cause of it to his Magistrates,
and not thinking themselues to be disgraced thereby, as not being selfe-sufficient, but to repute it their greatest honour, to heare as well as to speake.
and not thinking themselves to be disgraced thereby, as not being self-sufficient, but to repute it their greatest honour, to hear as well as to speak.
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then Scipio Africanus, and yet as Plutarke writeth, he so vsed his faithfull and true friend Laelius for his counseller, that some spared not to say, that Laelius was the Poet,
then Scipio Africanus, and yet as Plutarch Writeth, he so used his faithful and true friend Laelius for his Counsellor, that Some spared not to say, that Laelius was the Poet,
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I could wish that in our age, persons of high esteeme, would so vse the help of their wise and faithfull friends, that they might oftentimes runne into so happie an errour.
I could wish that in our age, Persons of high esteem, would so use the help of their wise and faithful Friends, that they might oftentimes run into so happy an error.
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and the Spirit of God doth record it to the instruction of our age, and (if we will so receiue it as I haue expounded it before) to his exceeding commendation, that in so waightie a cause he would take the aduise of his Nobles.
and the Spirit of God does record it to the instruction of our age, and (if we will so receive it as I have expounded it before) to his exceeding commendation, that in so weighty a cause he would take the advise of his Nobles.
And yet to say what I thinke, it may not vnfitly be gathered, by those deedes which are reported of him in the former verse, that he himselfe stirred vp his Princes,
And yet to say what I think, it may not unfitly be gathered, by those Deeds which Are reported of him in the former verse, that he himself stirred up his Princes,
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And the hawtie and proud heart, being like to the iealous man in his iealousie, loueth not to communicate to other, the least part of that honour, which gladly he would appropriate to his owne actions.
And the haughty and proud heart, being like to the jealous man in his jealousy, loves not to communicate to other, the least part of that honour, which gladly he would Appropriate to his own actions.
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But is that the way to be honorable? The mightiest that euer were haue found it the truest glorie, that bearing the raines aright (for that must euer be looked to) they haue bene kings ouer kings,
But is that the Way to be honourable? The Mightiest that ever were have found it the Truest glory, that bearing the reins aright (for that must ever be looked to) they have be Kings over Kings,
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Plutarke in his state-precepts, telleth that when himselfe and another ioyned in office with him, were sent foorth as Proconsuls, in some businesses for Rome,
Plutarch in his state-precepts, Telleth that when himself and Another joined in office with him, were sent forth as Proconsuls, in Some businesses for Room,
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whē being againe returned, he was to make declaration of all things which he had done in his iourney, his owne father lessoned him before, that he shold not tell his tale in the singular number, but speake still plurally:
when being again returned, he was to make declaration of all things which he had done in his journey, his own father lessoned him before, that he should not tell his tale in the singular number, but speak still plurally:
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He was a wise father who taught thus, and he was a son much to be esteemed, who so inwardly embraced his good precept, that he thought of it many yeares afterward,
He was a wise father who taught thus, and he was a son much to be esteemed, who so inwardly embraced his good precept, that he Thought of it many Years afterwards,
for the great king of Niniue to ioyne with him, I do not say his fellowes (for this great Monarke had none such) but his subiects in his stile, by the King and his Nobles.
for the great King of Nineveh to join with him, I do not say his Fellows (for this great Monarch had none such) but his Subjects in his style, by the King and his Nobles.
Diodorus Siculus telleth, that on a time Dionysius the great tyrant of Sicilie, according to the custome vsed in those dayes by men of much honour, did send to the games of Olympus, diuerse singers and Poets, who made so excellent musicke, that euery one admired them, and commended them beyond measure.
Diodorus Siculus Telleth, that on a time Dionysius the great tyrant of Sicily, according to the custom used in those days by men of much honour, did send to the games of Olympus, diverse singers and Poets, who made so excellent music, that every one admired them, and commended them beyond measure.
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But afterward when the Poemes (which were the matter of most expectance) came to be rehearsed, they were so base and barren, that both they and their maister were scorned and derided by all men.
But afterwards when the Poems (which were the matter of most expectance) Come to be rehearsed, they were so base and barren, that both they and their master were scorned and derided by all men.
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yea after charge of commanding his people to ioyne with him, and assembling of his Nobilitie, no other thing had come forth, but some mouse from a mountaine, some friuolous or vaine thing, this scorne might be taken vp, Much adoo about a trifle: much expected and nought performed.
yea After charge of commanding his people to join with him, and assembling of his Nobilt, no other thing had come forth, but Some mouse from a mountain, Some frivolous or vain thing, this scorn might be taken up, Much ado about a trifle: much expected and nought performed.
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such as few Christian Princes being taken vpon the sudden, would haue equalled or matched, yea although they had bene brought vp all their dayes in the faith.
such as few Christian Princes being taken upon the sudden, would have equaled or matched, yea although they had be brought up all their days in the faith.
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For it is for a fast to be kept both from meate and sinne, for an abstinence in generall by men and brutish cattell, and for prayer in all vehemencie of spirit, to be ioyned with it.
For it is for a fast to be kept both from meat and sin, for an abstinence in general by men and brutish cattle, and for prayer in all vehemency of Spirit, to be joined with it.
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And withall they mention this to vs, as a meanes to stir vp the fauour of God toward vs, to procure any thing needfull for vs. The Israelites when they were distressed for the murther of their men, which were slaine downe by the Beniamites, wept and fasted all the day.
And withal they mention this to us, as a means to stir up the favour of God towards us, to procure any thing needful for us The Israelites when they were distressed for the murder of their men, which were slain down by the Benjaminites, wept and fasted all the day.
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And among those weapons wherewith Paule oppugned his enemies, were fastings and watchings. And this was frequēted among men of fame in the Primitiue Church.
And among those weapons wherewith Paul oppugned his enemies, were Fastings and watchings. And this was frequented among men of fame in the Primitive Church.
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When Arrius the heretike hauing an iniunction of the Emperour for it, would needes come to the Communion, Alexander the good Bishop did betake himselfe to abstinence;
When Arius the heretic having an injunction of the Emperor for it, would needs come to the Communion, Alexander the good Bishop did betake himself to abstinence;
and fasting did pray Christ Iesus, to take the matter into his owne hand, which accordingly was graunted vnto him, to the destruction of the heretike both in soule and bodie.
and fasting did pray christ Iesus, to take the matter into his own hand, which accordingly was granted unto him, to the destruction of the heretic both in soul and body.
and to looke vp to heauen and heauenly things, and not to esteeme things present, but imagineth them to depart as shadowes and meaner things. But drunkennesse, and surfetting, &c. 12 Hitherto the Church of Rome and we do well agree, & both of vs do like the fast of the men of Niniue here:
and to look up to heaven and heavenly things, and not to esteem things present, but imagineth them to depart as shadows and meaner things. But Drunkenness, and surfeiting, etc. 12 Hitherto the Church of Rome and we do well agree, & both of us do like the fast of the men of Nineveh Here:
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or if he had forgotten it, yet S. Peter who was a fisher, and oftentimes did follow that trade, would at the least haue thought vpon it, in some corner of some Epistle.
or if he had forgotten it, yet S. Peter who was a fisher, and oftentimes did follow that trade, would At the least have Thought upon it, in Some corner of Some Epistle.
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when he vseth the word flesh, applying it to fishes. There is one flesh of men, and another flesh of beasts, and another of fishes, and another of birds.
when he uses the word Flesh, applying it to Fish. There is one Flesh of men, and Another Flesh of beasts, and Another of Fish, and Another of Birds.
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In this disputation I speake not of positiue lawes, which are made for common-wealths, but I honour them and reuerence thē, according to their due place:
In this disputation I speak not of positive laws, which Are made for commonwealths, but I honour them and Reverence them, according to their due place:
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Onely thus much I may say, that the reproofe which Saint Austen vseth against the Manichees, doth fitly fall vpon these men, sauing that those old heretikes did hold that for euery day, which our Papists hold but for some daies.
Only thus much I may say, that the reproof which Saint Austen uses against the manichees, does fitly fallen upon these men, Saving that those old Heretics did hold that for every day, which our Papists hold but for Some days.
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See whether in our time this be not a custome among some people, that if a man were disposed to Epicurize a little, he would not rather choose to fast as some hold fasting,
See whither in our time this be not a custom among Some people, that if a man were disposed to Epicurize a little, he would not rather choose to fast as Some hold fasting,
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were not, that custome from old time had so preuailed, and diuerse of our countrimen did yet so hold it in their blindnesse, (and it is our dutie to seeke to win them) I should thinke my self very idle,
were not, that custom from old time had so prevailed, and diverse of our countrymen did yet so hold it in their blindness, (and it is our duty to seek to win them) I should think my self very idle,
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13 And yet poore soules they see it not, nor the fondnesse of that doctrine, that such and such dayes should be fasted, not for lawes sake and pollicie, but for religion and deuotion.
13 And yet poor Souls they see it not, nor the fondness of that Doctrine, that such and such days should be fasted, not for laws sake and policy, but for Religion and devotion.
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If you aske my opinion in this point, I reuoluing it in my mind do find, that in the writings of the Euangelists and the Apostles ▪ and in all that instrument which is called the new Testament, fasting is commanded.
If you ask my opinion in this point, I revolving it in my mind do find, that in the writings of the Evangelists and the Apostles ▪ and in all that Instrument which is called the new Testament, fasting is commanded.
The time of Lent I confesse, is a very auncient custome, but so farre from being found a point of faith and saluation, that the most approoued auncient histories, tell how diuersely it was kept, one day,
The time of Lent I confess, is a very ancient custom, but so Far from being found a point of faith and salvation, that the most approved ancient histories, tell how diversely it was kept, one day,
or two dayes, or seuen dayes, and by some for twenty dayes, and by some other for fortie, by some coniunctim, by some diuisim, some abstaining from this foode, some from that,
or two days, or seuen days, and by Some for twenty days, and by Some other for fortie, by Some Conjointly, by Some Divisim, Some abstaining from this food, Some from that,
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And this thought being once receiued multiplieth euill on it selfe so far, that many in their superstition, do not feare to spill their body, that they may merite the more;
And this Thought being once received multiplieth evil on it self so Far, that many in their Superstition, do not Fear to spill their body, that they may merit the more;
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They procure diseases to themselues, and impotency by reason of sicknesse, whereby they make their body which is the house of their minde, to sinke downe on their soule,
They procure diseases to themselves, and impotency by reason of sickness, whereby they make their body which is the house of their mind, to sink down on their soul,
Hierome as it is easie to be gathered, alludeth to this, when he sayth, that a little meate and a belly vvhich is euer hungry, is preferred before fasting three dayes. And againe:
Jerome as it is easy to be gathered, alludeth to this, when he say, that a little meat and a belly which is ever hungry, is preferred before fasting three days. And again:
and baked things? So Fulgentius giueth an item for fasting moderatly, A temperature is in such sort to be added to our fasts, that neither saturity do stirre vp and prouoke our body: nor immoderate abstinence vveaken it.
and baked things? So Fulgentius gives an item for fasting moderately, A temperature is in such sort to be added to our fasts, that neither saturity do stir up and provoke our body: nor immoderate abstinence weaken it.
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As namely Athanasius, If thy enemy the Diuell do suggest into thy mind great exercises of deuotion, that thou mayest make thy body vnprofitable and vveake, do thou on the other side see that thy fasting haue a measure.
As namely Athanasius, If thy enemy the devil do suggest into thy mind great exercises of devotion, that thou Mayest make thy body unprofitable and weak, do thou on the other side see that thy fasting have a measure.
Saint Basile speaketh to this matter, most soundly and with much reason, I do not so beate downe my body, that I vveare it out vvith immoderate vvounds,
Saint Basil speaks to this matter, most soundly and with much reason, I do not so beat down my body, that I wear it out with immoderate wounds,
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but is not sufficient for himselfe, vvhat else doth he, then make himselfe a seruant to his seruant? For it must needs be that the body being vnable to serue,
but is not sufficient for himself, what Else does he, then make himself a servant to his servant? For it must needs be that the body being unable to serve,
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or the body faynting, spirituall things be hindered, he vvho so doth, hath taken away from his body the effect of a good vvorke, from the spirite a good affection, from his neighbour a good example, from God his honour:
or the body fainting, spiritual things be hindered, he who so does, hath taken away from his body the Effect of a good work, from the Spirit a good affection, from his neighbour a good Exampl, from God his honour:
See how grauely these learned fathers, inueigh against immoderate abstaining from necessarie things ▪ and giue vs to vnderstand, that we may feede sparingly and moderately,
See how gravely these learned Father's, inveigh against immoderate abstaining from necessary things ▪ and give us to understand, that we may feed sparingly and moderately,
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but not for the common sort, who stay themselues inough from taking harme by abstayning. For a great part of men spend much of their time in gluttony and riot;
but not for the Common sort, who stay themselves enough from taking harm by abstaining. For a great part of men spend much of their time in gluttony and riot;
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And herein our sensuality may be iustlie reprooued, that whereas there is such occasion offered, to study for the turning away of Gods iudgements (which appeare in sending famine and otherwise) and againe when whatsoeuer is spared, may find good vent by poore mens bellies,
And herein our sensuality may be justly reproved, that whereas there is such occasion offered, to study for the turning away of God's Judgments (which appear in sending famine and otherwise) and again when whatsoever is spared, may find good vent by poor men's bellies,
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And experience doth so farre witnesse this, that as Buchanan hath noted, the French men do thinke that we of Britany, that is Englishmen and Scots, are great deuourers of flesh:
And experience does so Far witness this, that as Buchanan hath noted, the French men do think that we of Britany, that is Englishmen and Scots, Are great devourers of Flesh:
And this consideration together with a remembrance, that amating and feare of death, do vtterly quell the stomacke, giueth much light to that place, where it is written, that Paules company did abstaine for so many dayes together, in the daunger of a shipwrack.
And this consideration together with a remembrance, that amating and Fear of death, do utterly quell the stomach, gives much Light to that place, where it is written, that Paul's company did abstain for so many days together, in the danger of a shipwreck.
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It is said that they continued fasting ▪ and receiued nothing, which I vnderstand to be meant, that they receiued nothing by any set and orderly meale,
It is said that they continued fasting ▪ and received nothing, which I understand to be meant, that they received nothing by any Set and orderly meal,
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This verse doth yeeld one thing more, that the cattell and beasts were inioyned here to the penance, which because it is offered againe, in the next verse, I do deferre it thereunto.
This verse does yield one thing more, that the cattle and beasts were enjoined Here to the penance, which Because it is offered again, in the next verse, I do defer it thereunto.
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and partly by other in his word, to be fearefull of his displeasure, and to be willing to serue him, that after the expiring of this life, we may liue together with him, to whom with his blessed Sonne,
and partly by other in his word, to be fearful of his displeasure, and to be willing to serve him, that After the expiring of this life, we may live together with him, to whom with his blessed Son,
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The chiefe poynts. 2. Some apparell sheweth sorrow. 4. Reasons why beasts bore part in this humiliation. 8. How cattell may be sayd to cry to God. 9. The necessity and force of prayer. 12. Reformation of life must go with fasting and prayer. Ionah. 3.8.
The chief points. 2. some apparel shows sorrow. 4. Reasons why beasts boar part in this humiliation. 8. How cattle may be said to cry to God. 9. The necessity and force of prayer. 12. Reformation of life must go with fasting and prayer. Jonah. 3.8.
I Haue read this verse, as an imperatiue speech, but the Septuagint translate it, as an Indicatiue in the time past, that men and beasts did put on sackcloth, and cried mightily vnto God.
I Have read this verse, as an imperative speech, but the septuagint translate it, as an Indicative in the time past, that men and beasts did put on Sackcloth, and cried mightily unto God.
that is to say, that oftentimes it should briefly insinuate things, and leaue that by necessary circumstances to be vnderstood, which yet it doth not openly specifie in word.
that is to say, that oftentimes it should briefly insinuate things, and leave that by necessary Circumstances to be understood, which yet it does not openly specify in word.
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and commandeth sackcloth to be put on the backe, as an externall signe of sorrow, and then prayers to be powred out to the Lord, with vehement exclamation;
and commands Sackcloth to be put on the back, as an external Signen of sorrow, and then Prayers to be poured out to the Lord, with vehement exclamation;
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and last of all, that there should be a conuersion from iniquity and sinne, that the cause of the wrath being once remooued, vengeance it selfe might cease.
and last of all, that there should be a conversion from iniquity and sin, that the cause of the wrath being once removed, vengeance it self might cease.
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You haue heard some arguments of his goodnesse before, which I neede not to repeate, but now there are offered to vs three branches of his commandement.
You have herd Some Arguments of his Goodness before, which I need not to repeat, but now there Are offered to us three branches of his Commandment.
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and therefore if it should be taken here most literally, for it selfe and nothing else, it serueth fitly for our purpose, that is to import great sorrow.
and Therefore if it should be taken Here most literally, for it self and nothing Else, it serveth fitly for our purpose, that is to import great sorrow.
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3 The great Monarke of Niniue meaning to purchase his peace, giueth commandement to his subiects, that laying aside their glorious and luxurious attire, they should be most meanely clothed, thinking thereby to strike a horrour into the minds of his people.
3 The great Monarch of Nineveh meaning to purchase his peace, gives Commandment to his Subjects, that laying aside their glorious and luxurious attire, they should be most meanly clothed, thinking thereby to strike a horror into the minds of his people.
and fine linnen, and the best purple should be turned into ragges, or course sackcloth, or hairecloth? And when such as they did meete, should represent the like shew,
and fine linen, and the best purple should be turned into rags, or course Sackcloth, or haircloth? And when such as they did meet, should represent the like show,
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and so many witnesses of griefe should be as so many spur•es vnto groning, it is very probable that a broken spirit and a contrite heart might grow from those visible things;
and so many Witnesses of grief should be as so many spur•es unto groaning, it is very probable that a broken Spirit and a contrite heart might grow from those visible things;
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But it is not so plaine a matter, why the dumme beasts should fast, and b• barred of their foode (for so it is in the former verse) or why they should be couered with sackcloth and mourning weede, who knew not what it is to offend.
But it is not so plain a matter, why the dumb beasts should fast, and b• barred of their food (for so it is in the former verse) or why they should be covered with Sackcloth and mourning weed, who knew not what it is to offend.
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For when their eares should heare the bellowing of the oxen, the braying of the asses, the bleating of the sheepe, the howling of the dogs, making piteous exclamation for want of foode to their bellies;
For when their ears should hear the bellowing of the oxen, the braying of the asses, the bleating of the sheep, the howling of the Dogs, making piteous exclamation for want of food to their bellies;
and starued to death, and to be depriued of all pleasures, and delights which they did enioy, that from hencefoorth bearing on them many woes and lamentations, they might finally be ouer taken with vnspeakable desolation.
and starved to death, and to be deprived of all pleasures, and delights which they did enjoy, that from henceforth bearing on them many woes and lamentations, they might finally be over taken with unspeakable desolation.
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for when he for whom they were offered, did see them to be slaine, their bloud to be let out, some of them to be burnt, all of them to be vsed with much violence,
for when he for whom they were offered, did see them to be slain, their blood to be let out, Some of them to be burned, all of them to be used with much violence,
he might presently be striken at the heart, to thinke of his owne deserts, that if he had his demerites, he should be martyred and mangled in his bodie here vpon earth,
he might presently be stricken At the heart, to think of his own deserts, that if he had his demerits, he should be martyred and mangled in his body Here upon earth,
And when for the young kings fault, the garment which he weareth should be beaten with many stripes, the Prince who had offended, might learne what his errour was, conceiuing himselfe blame-worthy by that representation.
And when for the young Kings fault, the garment which he weareth should be beaten with many stripes, the Prince who had offended, might Learn what his error was, conceiving himself blameworthy by that representation.
The children of the Spartanes might make this vse, when they beheld the bondslaues of their fathers, lye tumbling in that filthinesse, which drunkennesse caused to them,
The children of the Spartans might make this use, when they beheld the bondslaves of their Father's, lie tumbling in that filthiness, which Drunkenness caused to them,
A sight so liuely in their eyes, might be as a sharpe spurre in the consciences of the Niniuites, to deplore their owne case, with a most carefull contemplation of it,
A sighed so lively in their eyes, might be as a sharp spur in the Consciences of the Niniuites, to deplore their own case, with a most careful contemplation of it,
Diodorus Siculus writeth, that in Ethiopia there is a people of that qualitie, that they are not at all mooued with the speech of them who sayle by them,
Diodorus Siculus Writeth, that in Ethiopia there is a people of that quality, that they Are not At all moved with the speech of them who sail by them,
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neither is any of them mooued with the wound, or hurt of another, but oftentimes without any kind of passion, they •ehold their wiues and children slaine, shewing no manner of token, of anger or of pitie.
neither is any of them moved with the wound, or hurt of Another, but oftentimes without any kind of passion, they •ehold their wives and children slain, showing no manner of token, of anger or of pity.
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how then should it stand with themselues, who had all these and abused them? Then the cattell serued in such manner, might bee an instruction this way to their maisters.
how then should it stand with themselves, who had all these and abused them? Then the cattle served in such manner, might be an instruction this Way to their masters.
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For God hath so coupled all creatures to mankind, with a chayne of strong dependance, that the being of them is much sutable to the flourishing, or fading of the other.
For God hath so coupled all creatures to mankind, with a chain of strong dependence, that the being of them is much suitable to the flourishing, or fading of the other.
It is a verie mysticall point, which Saint Paule hath in the eight to the Romanes, that the creature shall be deliuered from the bondage of corruption, into the glorious libertie of the sonnes of God, And that the creature groneth and trauelleth in payne vvith vs ;
It is a very mystical point, which Saint Paul hath in the eight to the Romans, that the creature shall be Delivered from the bondage of corruption, into the glorious liberty of the Sons of God, And that the creature groans and travelleth in pain with us;
yet if we well weigh it, that text shall argue thus much vnto vs, that the heauen and earth and the other elements (for I may not amisse name the heauens,
yet if we well weigh it, that text shall argue thus much unto us, that the heaven and earth and the other elements (for I may not amiss name the heavens,
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then shall they returne to that beautie, wherein they at first were established, so retaining still their substance, howsoeuer they may melt in the fire like gold, loosing their drosse and corruption.
then shall they return to that beauty, wherein they At First were established, so retaining still their substance, howsoever they may melt in the fire like gold, losing their dross and corruption.
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the earth for him to walke on, the ayre for him to breath on, the water for him to feede on, the heauen for him to looke on, the Sunne to giue him light, euerie thing to yeeld him comfort,
the earth for him to walk on, the air for him to breath on, the water for him to feed on, the heaven for him to look on, the Sun to give him Light, every thing to yield him Comfort,
may we not much more imagine, that sheepe, and oxen, and cattell, yea and all the beasts of the field, which as Hierome noteth, were made for our vsing,
may we not much more imagine, that sheep, and oxen, and cattle, yea and all the beasts of the field, which as Jerome notes, were made for our using,
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For together with him, who now is but as a young maister, or a kind of quarter-maister to them, they stand both generally, and particularly, in deepe disgrace.
For together with him, who now is but as a young master, or a kind of quartermaster to them, they stand both generally, and particularly, in deep disgrace.
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As in earthlie kingdomes when a Nobleman, who hath receiued many fauours and materiall benefits from his Prince, doth requite him who aduanced and honoured him before, with treason and rebellion,
As in earthly kingdoms when a Nobleman, who hath received many favours and material benefits from his Prince, does requite him who advanced and honoured him before, with treason and rebellion,
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and moreouer his houses which were glorious before, are let runne to decay, their statelinesse soone droopeth, their beautie mouldreth away, his gardens and his orchards are ouer-growne with vncouthnesse, his fish-ponds and other pleasures lye disorderly and neglected;
and moreover his houses which were glorious before, Are let run to decay, their stateliness soon droops, their beauty mouldreth away, his gardens and his orchards Are overgrown with uncouthness, his fishponds and other pleasures lie disorderly and neglected;
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So when Adam in Paradise, being in the highest degree of honour, prooued a traytour to his God, to whom he was beholding euen for his very selfe, the earthly house where he dwelt, grew out of fashion to him, his pleasurable profits were turned to bryars and thistles, the armes of his nobilitie were vtterly defaced;
So when Adam in Paradise, being in the highest degree of honour, proved a traitor to his God, to whom he was beholding even for his very self, the earthly house where he dwelled, grew out of fashion to him, his pleasurable profits were turned to briars and thistles, the arms of his Nobilt were utterly defaced;
but those who were his seruants, to attend and wayte vpon him, especially all domesticall kinds of cattell, partaking the reproch which lay vpon their maister, are subiected to much miserie.
but those who were his Servants, to attend and wait upon him, especially all domestical Kinds of cattle, partaking the reproach which lay upon their master, Are subjected to much misery.
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as sometimes appeareth, when in noted prosperitie of the owner, the cattell fare the better; but while man doth stand disgraced, they must expect the like fortune;
as sometime appears, when in noted Prosperity of the owner, the cattle fare the better; but while man does stand disgraced, they must expect the like fortune;
Then when this straunge feare and heauinesse, possessed the mindes of the Niniuites, the horses and beastes of Niniue by partaking that miserie, which belonged to their maisters, might bee taught to be affected with some measure of that sorrow,
Then when this strange Fear and heaviness, possessed the minds of the Niniuites, the Horses and beasts of Nineveh by partaking that misery, which belonged to their masters, might be taught to be affected with Some measure of that sorrow,
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and are not those razed or fired, together with the desolation of the walles? Are not the trees of pleasure neare adioyning verie often cut downe? Yea are not the horses wounded,
and Are not those razed or fired, together with the desolation of the walls? are not the trees of pleasure near adjoining very often Cut down? Yea Are not the Horses wounded,
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and perhaps slaine in the fight? or other cattell burnt in the stall? Is not that prouerbe experimented diuerse times in this case, Loue the maister, loue his dogge, hate the maister, hate his dogge ? When Saule was sent to destroy Amalek, was there not a strong charge layed vpon him, to kill the sheepe and the oxen,
and perhaps slain in the fight? or other cattle burned in the stall? Is not that proverb experimented diverse times in this case, Love the master, love his dog, hate the master, hate his dog? When Saule was sent to destroy Amalek, was there not a strong charge laid upon him, to kill the sheep and the oxen,
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but that sensiblie they perceiue the ioy, or discontentednesse of those which are their keepers, and oftentimes are affected with some things like to man.
but that sensibly they perceive the joy, or discontentedness of those which Are their keepers, and oftentimes Are affected with Some things like to man.
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And I thinke that I do not abuse the word, to say, that some of them in some things, haue a kind of fellow-felling with vs. Now there is nothing, which doth more teach this,
And I think that I do not abuse the word, to say, that Some of them in Some things, have a kind of fellow-felling with us Now there is nothing, which does more teach this,
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that either as a glasse set before them, they might mooue them to thinke of themselues, by seeing the creatures, whose affliction could not chuse but touch them,
that either as a glass Set before them, they might move them to think of themselves, by seeing the creatures, whose affliction could not choose but touch them,
If I had not already bene ouer-long in this point, I might ioyne this also, to that which hath bene sayd before, that it is the more reasonable, that the dumme creatures should feele some portion of the paynes for sinne,
If I had not already be overlong in this point, I might join this also, to that which hath be said before, that it is the more reasonable, that the dumb creatures should feel Some portion of the pains for sin,
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8 I obserued in the second place, that next to the sackcloth imposed on the men and beasts, it was inioyned by the King, that both the one and the other, should cry mightily to God.
8 I observed in the second place, that next to the Sackcloth imposed on the men and beasts, it was enjoined by the King, that both the one and the other, should cry mightily to God.
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Who prepareth for the rauen his meate, vvhen his birdes crye vnto God, vvandering for lacke of meate? He who heareth the cry of the rauens, heareth the cry of other things;
Who Prepareth for the raven his meat, when his Birds cry unto God, wandering for lack of meat? He who hears the cry of the Ravens, hears the cry of other things;
For as when men do sing, it maketh the more perfect musicke, to ioyne to their liuely voyces, the sound of diuerse instruments, which are dead matters without life or feeling,
For as when men do sing, it makes the more perfect music, to join to their lively voices, the found of diverse Instruments, which Are dead matters without life or feeling,
But if there should be any man, more scrupulous then neede is, he may take this to be spoken by the figure Synecdoche, which applieth vnto both, that which is meant of one onely:
But if there should be any man, more scrupulous then need is, he may take this to be spoken by the figure Synecdoche, which Applieth unto both, that which is meant of one only:
for the instruction of our duty, that when daunger is threatned, and there is feare or feeling of any direfull thing vppon vs, among other our preparations,
for the instruction of our duty, that when danger is threatened, and there is Fear or feeling of any direful thing upon us, among other our preparations,
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or the teaching of any other, or by secret reuelation from the spirite of the Eternall, certainely he was in the right pathway, to purchase grace with God,
or the teaching of any other, or by secret Revelation from the Spirit of the Eternal, Certainly he was in the right pathway, to purchase grace with God,
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Those manie good things which were graunted to Moses, to Iosuah, to Samuel, to Dauid and Salomon, confirme this plainely to vs. Elias bound vp heauen by a request to the Lord,
Those many good things which were granted to Moses, to Joshua, to Samuel, to David and Solomon, confirm this plainly to us Elias bound up heaven by a request to the Lord,
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How but by prayer, did Ezechias turne the euill thought of Sennacherib away for his land and people? How was Peter brought out of prison, but by the cryes of the Congregation? By this the good Constantius was sayd, to strengthen his familie:
How but by prayer, did Hezekiah turn the evil Thought of Sennacherib away for his land and people? How was Peter brought out of prison, but by the cries of the Congregation? By this the good Constantius was said, to strengthen his family:
nor terrified with the height, nor frighted with the frownes of ius•ice. But especially in our combats with our spirituall foes, we are to runne to this,
nor terrified with the height, nor frighted with the frowns of ius•ice. But especially in our combats with our spiritual foes, we Are to run to this,
as to a most safe sanctuary, and to desire him who is the conquering Lyon of the tribe of Iuda, to assist vs and vphold vs. Let not Sathan on the one side be so fierce vpon vs,
as to a most safe sanctuary, and to desire him who is the conquering lion of the tribe of Iuda, to assist us and uphold us Let not Sathan on the one side be so fierce upon us,
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So gracious and so pitifull is our good father to vs. We may then account it as one of our sinnes, that when inward and outward sorrowes, oftentimes do lay hold vpon vs, we do not vse this remedie.
So gracious and so pitiful is our good father to us We may then account it as one of our Sins, that when inward and outward sorrows, oftentimes do lay hold upon us, we do not use this remedy.
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That is truely found to be so in the Lord, which Tertullian reporteth of the Diuell (or spirite of the Oracle of Apollo) that he assumeth thus much to himselfe;
That is truly found to be so in the Lord, which Tertullian Reporteth of the devil (or Spirit of the Oracle of Apollo) that he assumeth thus much to himself;
Here that we may testifie our zeale, and withall preuent this drowsinesse, it is not amisse when we find our selues to be heauie, that we do such things,
Here that we may testify our zeal, and withal prevent this drowsiness, it is not amiss when we find our selves to be heavy, that we do such things,
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11 There may also be a second vse of this praying aloude, Seneca a heathen man, and yet as if seemeth religious in his Ethnicke superstition, doth complaine in this manner:
11 There may also be a second use of this praying aloud, Senecca a heathen man, and yet as if seems religious in his Ethnic Superstition, does complain in this manner:
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This custome hath preuailed among Christians, that leude men will not feare to aske leude things in their prayers, the wanton to speed in his wantonnesse, the deceiuer in his bargaines, the oppressour in his oppressions.
This custom hath prevailed among Christians, that leude men will not Fear to ask leude things in their Prayers, the wanton to speed in his wantonness, the deceiver in his bargains, the oppressor in his oppressions.
Now as this doth teach vs something, so I am rather of that mind for the king of Niniue, that he commaunded his by Proclamation, to crye stongly vpon God, that by their importunitie and vehement exclamation, the Lord might be more mooued to take mercie vpon them.
Now as this does teach us something, so I am rather of that mind for the King of Nineveh, that he commanded his by Proclamation, to cry stongly upon God, that by their importunity and vehement exclamation, the Lord might be more moved to take mercy upon them.
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That which our English readeth wickednesse, is by other most fitly translated violence, or robberie, or rapine, but Hierome and the Septuagint haue iniquitie, NONLATINALPHABET.
That which our English readeth wickedness, is by other most fitly translated violence, or robbery, or rapine, but Jerome and the septuagint have iniquity,.
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that one sinne for all his fellowes, either because that fault did much abound in Niniue, I meane rapine and oppression toward those who were their subiects,
that one sin for all his Fellows, either Because that fault did much abound in Nineveh, I mean rapine and oppression towards those who were their Subjects,
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as the Gentils who know not God, he doth name this as a speciall fruit of their not knowing God, dehorting them from it, that no man oppresse, or deceiue his brother in any thing.
as the Gentiles who know not God, he does name this as a special fruit of their not knowing God, dehorting them from it, that no man oppress, or deceive his brother in any thing.
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because the Lord requireth that, as a certaine signe of repentance. When Salomon consecrating the Temple made his prayer, he speaketh to God on this manner:
Because the Lord requires that, as a certain Signen of Repentance. When Solomon consecrating the Temple made his prayer, he speaks to God on this manner:
For doing so we are expedite and nimble to tread his paths, to do as he doth commaund vs, to go whither he biddeth vs. But the packe of sinne is so heauie, that we cannot choose but double vnder it, and sinke and fall.
For doing so we Are expedite and nimble to tread his paths, to do as he does command us, to go whither he bids us But the pack of sin is so heavy, that we cannot choose but double under it, and sink and fallen.
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They haue giuen way to malice, and haue heaped euill vpon euill, and are so incorporated into it, that they cannot in thēselues see any way of separation.
They have given Way to malice, and have heaped evil upon evil, and Are so incorporated into it, that they cannot in themselves see any Way of separation.
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for he who bewaileth sinne, and afterward committeth that sinne, is as if he were washed a raw or vndried bricke, where the more he rubbeth it in washing, the more dirt he doth make.
for he who bewaileth sin, and afterwards Committeth that sin, is as if he were washed a raw or undried brick, where the more he rubbeth it in washing, the more dirt he does make.
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Tacitus reporteth, that in the ciuill warre betweene Vitellius and Vespasian, a souldier had killed his owne father, who was of and in his enemies army.
Tacitus Reporteth, that in the civil war between Vitellius and Vespasian, a soldier had killed his own father, who was of and in his enemies army.
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and that thou bring the poore that vvander vnto thy house, vvhen thou seest the naked that thou couer him? Then it is the leauing of sinne, which the Lord doth more respect,
and that thou bring the poor that wander unto thy house, when thou See the naked that thou cover him? Then it is the leaving of sin, which the Lord does more respect,
14 I wish that such of our people, as yet haue familiarity with that filthy harlot of Babylon, wold thinke vpon this matter, that it is not only ceremonie,
14 I wish that such of our people, as yet have familiarity with that filthy harlot of Babylon, would think upon this matter, that it is not only ceremony,
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It must be a liuely conuersion, which God taketh for payment of vs. And we who professe religion, may hold this for an assured ground, that our faith is but a dead faith, vnlesse it shine by loue:
It must be a lively conversion, which God Takes for payment of us And we who profess Religion, may hold this for an assured ground, that our faith is but a dead faith, unless it shine by love:
and that as a most necessarie clause, must be ioyned with all ceremonies, shall in the iudgement condemne vs, who after the hearing of manie yeares, vse to bring but halfe-repentance,
and that as a most necessary clause, must be joined with all ceremonies, shall in the judgement condemn us, who After the hearing of many Years, use to bring but half-repentance,
And so wishing, that this doctrine of amendment, may euermore be remembred by vs, I leaue you to Christ Iesus, who multiplie all good graces in vs to the end,
And so wishing, that this Doctrine of amendment, may evermore be remembered by us, I leave you to christ Iesus, who multiply all good graces in us to the end,
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The chiefe poynts. 1. It is not defined whether the faith of the Niniuites were onely temporall. 3. 6. Sinne is not to be thought of lightly. 5. The force of conscience in the guilt of sinne. 7. Faith hopeth when there is little likelihood. 8. We are to trust on Gods mercie. 9. God respecteth repentance. 10. Workes must follow faith. 12. How the Lord is sayd to repent. 14. His threatnings are conditionall. 15. How Niniue may be sayd to be destroyed. 16. Comfort to vs. Ionah. 3.9.10.
The chief points. 1. It is not defined whither the faith of the Niniuites were only temporal. 3. 6. Sin is not to be Thought of lightly. 5. The force of conscience in the guilt of sin. 7. Faith Hopes when there is little likelihood. 8. We Are to trust on God's mercy. 9. God respecteth Repentance. 10. Works must follow faith. 12. How the Lord is said to Repent. 14. His threatenings Are conditional. 15. How Nineveh may be said to be destroyed. 16. Comfort to us Jonah. 3.9.10.
Who can tell if God vvill turne and repent, and turne away from his fierce vvrath, that we perish not? And God savv their vvorkes, that they turned from their euill vvayes,
Who can tell if God will turn and Repent, and turn away from his fierce wrath, that we perish not? And God saw their works, that they turned from their evil ways,
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but by hearing of Christ Iesus, the redeeming Messias - ( for among men there is no name giuen vnder heauen, whereby we must be saued, but that name of Christ) or whether their beleeuing, was a temporarie assent to that which they heard (and vnto nothing else) of the destruction of their city, which might strike a mighty horror into their minde for a time,
but by hearing of christ Iesus, the redeeming Messias - (for among men there is no name given under heaven, whereby we must be saved, but that name of christ) or whither their believing, was a temporary assent to that which they herd (and unto nothing Else) of the destruction of their City, which might strike a mighty horror into their mind for a time,
for ought that I find, and the reasons which the interpreters do draw by consequent, concerning this faith of the Niniuites are such ▪ as conclude not substantially without doubting, I passe ouer that question,
for ought that I find, and the Reasons which the Interpreters do draw by consequent, Concerning this faith of the Niniuites Are such ▪ as conclude not substantially without doubting, I pass over that question,
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and debasing of themselues in sackcloth and ashes, with fasting and lamentation, wrought effectually with the Highest, to diminish his displeasure, yea to remooue his wrath.
and debasing of themselves in Sackcloth and Ashes, with fasting and lamentation, wrought effectually with the Highest, to diminish his displeasure, yea to remove his wrath.
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But because the closing, and shutting vp of that serious Proclamation in the ninth verse, doth intimate some opinion (although it be with a fearefull mammering) of some such thing as might be, that the Lord might be appeased,
But Because the closing, and shutting up of that serious Proclamation in the ninth verse, does intimate Some opinion (although it be with a fearful mammering) of Some such thing as might be, that the Lord might be appeased,
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For thereby it shall appeare, that sinne is very horrible to the conscience of the sinner, conceiuing the guiltinesse thereof, that it may well make a trembling,
For thereby it shall appear, that sin is very horrible to the conscience of the sinner, conceiving the guiltiness thereof, that it may well make a trembling,
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For euen in the strongest faith, when such a phrase is vttered as I doubt, or peraduenture, or it may be, or vvho knoweth, it importeth that men conceiue much difficultie and hardnesse, in bringing that about which is in question.
For even in the Strongest faith, when such a phrase is uttered as I doubt, or Peradventure, or it may be, or who Knoweth, it imports that men conceive much difficulty and hardness, in bringing that about which is in question.
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Caleb maketh request, that the mountaine wherein the Anakims, and great Giants did dwell, might be assigned him for his portion, If sayth he the Lord vvill be vvith me to expell them,
Caleb makes request, that the mountain wherein the Anakims, and great Giants did dwell, might be assigned him for his portion, If say he the Lord will be with me to expel them,
And so did that of Ionathas, when he speaketh thus to his armour bearer, Let vs go vp against the Philistines, It may be or peraduenture the Lord vvill vvorke vvith vs. That saying of Peter vnto Simon Magus, Repent of this thy vvickednesse,
And so did that of Jonathan, when he speaks thus to his armour bearer, Let us go up against the philistines, It may be or Peradventure the Lord will work with us That saying of Peter unto Simon Magus, repent of this thy wickedness,
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But as a meane betweene these, and most resembling my text, is that of Ioel, where after a denouncing of verie horrible iudgements, the Prophet exhorting to repentance, doth adde, Who can tell if he vvill turne,
But as a mean between these, and most resembling my text, is that of Joel, where After a denouncing of very horrible Judgments, the Prophet exhorting to Repentance, does add, Who can tell if he will turn,
as sayth he, doth appeare in the third Chapter of Ionas, Who knovveth if God vvill turne? Then by the iudgement of Gregorie, it is noted in this place, that the reconciling of the Niniuites to the Lord, was a matter of much hardnesse.
as say he, does appear in the third Chapter of Ionas, Who Knoweth if God will turn? Then by the judgement of Gregory, it is noted in this place, that the reconciling of the Niniuites to the Lord, was a matter of much hardness.
4 Then in the heart of this heathen man, it is firmely imprinted, by that little light which he had receiued, that sinne in the iustice of some supreme power, doth deserue a punishment:
4 Then in the heart of this heathen man, it is firmly imprinted, by that little Light which he had received, that sin in the Justice of Some supreme power, does deserve a punishment:
but their generall gesse was good, that vengeance doth follow intollerable transgressions. That NONLATINALPHABET there spoken of, being the supposed Goddesse of iudgements, and punisher of guiltie persons,
but their general guess was good, that vengeance does follow intolerable transgressions. That there spoken of, being the supposed Goddess of Judgments, and punisher of guilty Persons,
as also that Nemesis which the Ethnickes, and their Poets did hold, for an vnauoydable reuenger of euill men, appointed to be so by their Iupiter, doth witnesse that euery where was a setled opinion, that crimes leudly done, would not lightly be passed ouer.
as also that Nemesis which the Ethnics, and their Poets did hold, for an unavoidable revenger of evil men, appointed to be so by their Iupiter, does witness that every where was a settled opinion, that crimes lewdly done, would not lightly be passed over.
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That their law-giuers should forbid that, which God himselfe forbiddeth, and should punish that in their people, which the Lord doth punish in his owne.
That their lawgivers should forbid that, which God himself forbiddeth, and should Punish that in their people, which the Lord does Punish in his own.
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That among them should be required a strictnesse of life, a performing of ceremonies, an offering of sacrifices, a consulting of Oracles, a frequenting of Temples,
That among them should be required a strictness of life, a performing of ceremonies, an offering of Sacrifices, a consulting of Oracles, a frequenting of Temples,
which so often as by maliciousnesse great mischiefes are done, should represent the sinne vnto the inward thought, with terrible suggestions of vengeance to follow,
which so often as by maliciousness great mischiefs Are done, should represent the sin unto the inward Thought, with terrible suggestions of vengeance to follow,
And this hath so farre bene knowne to haunt the offenders, and torture them within, that Tragedians on their stages, haue oftentimes represented those passions, by furies of hell fearefully tormenting some, which thing Tully doth truelie interprete, of the conscience of the transgressing sinner, which doth vse to discruciate the person affected, in vnspeakeable manner.
And this hath so Far be known to haunt the offenders, and torture them within, that Tragedians on their stages, have oftentimes represented those passion, by furies of hell fearfully tormenting Some, which thing Tully does truly interpret, of the conscience of the transgressing sinner, which does use to discruciate the person affected, in unspeakable manner.
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And hereof, in the Scriptures, Cain and Iudas are eminent examples, who had an opinion, that they had faulted so farre, that they could not be pardoned.
And hereof, in the Scriptures, Cain and Iudas Are eminent Examples, who had an opinion, that they had faulted so Far, that they could not be pardoned.
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Philo Iudaeus writing against Flaccus, telleth that the same lewd man, playd all the parts of cruelty, which he could deuise against the Iewes, for their religion sake;
Philo Iudaeus writing against Flaccus, Telleth that the same lewd man, played all the parts of cruelty, which he could devise against the Iewes, for their Religion sake;
and a feare of suffering for them, that if he saw any man, walking softly neare to him, he would say to himselfe, This man is deuising to worke my destruction.
and a Fear of suffering for them, that if he saw any man, walking softly near to him, he would say to himself, This man is devising to work my destruction.
then if continuallie and vncessantlie, they had bene pursued with legions of euill spirites. The ages which are past haue had their examples in this kind.
then if continually and uncessantly, they had be pursued with legions of evil spirits. The ages which Are passed have had their Examples in this kind.
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When Theodorike sometimes King of the Gothes, had vniustlie and tyrannouslie slaine Symmachus and Boëtius, two Noble men of Rome, the crueltie of that deede,
When Theodoric sometime King of the Goths, had unjustly and tyrannously slain Symmachus and Boëtius, two Noble men of Room, the cruelty of that deed,
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and guilt of that foule trespasse, did so boyle in his heart, that when once at his table, among other meate a fishes head was set, he conceiued it to be the verie head of Symmachus, the eyes to be his eyes, the teeth to grinne vppon him,
and guilt of that foul trespass, did so boil in his heart, that when once At his table, among other meat a Fish head was Set, he conceived it to be the very head of Symmachus, the eyes to be his eyes, the teeth to grin upon him,
So heauie a burthen is sinne in the heart, which depresseth and crusheth downe, without recouerie if it be not helped with some better perswasion, sent immediatly from God.
So heavy a burden is sin in the heart, which depresseth and crushes down, without recovery if it be not helped with Some better persuasion, sent immediately from God.
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but his heart and conscience are greater then himselfe, and will put him in minde, that terrible desolation remaineth for him, who hath sinned presumptuously,
but his heart and conscience Are greater then himself, and will put him in mind, that terrible desolation remains for him, who hath sinned presumptuously,
and assent of his owne heart, he might feare would be punished, we may make this vse thereof, that boldly and audaciously we diue not into wickednesse,
and assent of his own heart, he might Fear would be punished, we may make this use thereof, that boldly and audaciously we dive not into wickedness,
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and doubting in a high degree, whether God will receiue vs. It is good so to embrace the mercy of our Sauiour, that we also remember the seuerity of our Iudge.
and doubting in a high degree, whither God will receive us It is good so to embrace the mercy of our Saviour, that we also Remember the severity of our Judge.
When for many yeares together, we with greedinesse haue drunke in the puddle-water of wickednesse, we cannot be assured, that the Lord at our becke will bend himselfe to clemency. Perhaps, time may be wanting:
When for many Years together, we with greediness have drunk in the puddle-water of wickedness, we cannot be assured, that the Lord At our beck will bend himself to clemency. Perhaps, time may be wanting:
It may be that the canker of desperate sinnes, hath so eaten out all faith in vs, that we cannot by any meanes appropriate Gods mercy, to our selues and our soules.
It may be that the canker of desperate Sins, hath so eaten out all faith in us, that we cannot by any means Appropriate God's mercy, to our selves and our Souls.
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And what can be truer? For what griefe is like that, when the creature who might haue bene assured thereof, shall make doubt of the mercy of his maker? It is not well,
And what can be truer? For what grief is like that, when the creature who might have be assured thereof, shall make doubt of the mercy of his maker? It is not well,
7 Yet as this which I haue spoken, may be gathered from the hardnesse of the thing, from the guiltinesse of maliciousnesse, from the strictnesse of Gods iustice, from the doubtfull speech of the King:
7 Yet as this which I have spoken, may be gathered from the hardness of the thing, from the guiltiness of maliciousness, from the strictness of God's Justice, from the doubtful speech of the King:
That although in themselues the errours of men deserue desolation, and irrecouerable destruction, yet in that true compassion whereof God is the father, he may be pleased to beare, and winke at transgressions.
That although in themselves the errors of men deserve desolation, and irrecoverable destruction, yet in that true compassion whereof God is the father, he may be pleased to bear, and wink At transgressions.
And that is the onely stake whereunto we must trust, the anker to flye to, the altar to lay hold on, in confidence whereof, the offender who can beleeue may lift vp his head;
And that is the only stake whereunto we must trust, the anchor to fly to, the altar to lay hold on, in confidence whereof, the offender who can believe may lift up his head;
But my purpose here is not much to follow this point, concerning Gods mercy, because a full occasion of discussing the same, will be offered againe in the second verse of the next Chapter;
But my purpose Here is not much to follow this point, Concerning God's mercy, Because a full occasion of discussing the same, will be offered again in the second verse of the next Chapter;
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for the haynousnesse of his crimes, yet he doth not despaire, but with a glimce of faith, doth put it to the aduenture, saying God can returne, he is able to stay the plague, which we haue deserued.
for the heinousness of his crimes, yet he does not despair, but with a glimce of faith, does put it to the adventure, saying God can return, he is able to stay the plague, which we have deserved.
yet we rather offer mercie, according as Saint Iohn doth direct vs, My babes I write these things vnto you, that you sinne not, that is, that you abstaine from it so farre foorth as you may, that willingly you do it not,
yet we rather offer mercy, according as Saint John does Direct us, My babes I write these things unto you, that you sin not, that is, that you abstain from it so Far forth as you may, that willingly you do it not,
If it be for his sake, and for a good conscience, that we are driuen vp and downe, he telleth our flittings, he putteth our teares into a bottle, he noteth all in a booke.
If it be for his sake, and for a good conscience, that we Are driven up and down, he Telleth our flittings, he putteth our tears into a Bottle, he notes all in a book.
Yea to shew that he delighteth to helpe, rather then to hurt, to spare rather then to punish, he who would not receiue the cryes of the great sinnes of the Sodomites, vntill he came downe to prooue whether it were so or no, taketh the sorrowes of the city,
Yea to show that he delights to help, rather then to hurt, to spare rather then to Punish, he who would not receive the cries of the great Sins of the Sodomites, until he Come down to prove whither it were so or no, Takes the sorrows of the City,
not their speech but their deedes, not their tongue but their hands; not that afterward they would do better, but that alreadie they had left their filthinesse.
not their speech but their Deeds, not their tongue but their hands; not that afterwards they would do better, but that already they had left their filthiness.
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the Temple of the Lord, the Temple of the Lord was euer in their mouthes: and afterward, We haue Abraham to our father, but they did nothing which was sutable,
the Temple of the Lord, the Temple of the Lord was ever in their mouths: and afterwards, We have Abraham to our father, but they did nothing which was suitable,
Saint Basile vpō these words of the Prophet Esay, And if they multiply their prayers, I will not heare them, doth declare what the mind of God is, toward such as thinke religion to be in words:
Saint Basil upon these words of the Prophet Isaiah, And if they multiply their Prayers, I will not hear them, does declare what the mind of God is, towards such as think Religion to be in words:
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That man who would not be taken for such a Pharisee, and so consequently be refused of the Lord, must thinke that there is something else in the seruice of the Highest,
That man who would not be taken for such a Pharisee, and so consequently be refused of the Lord, must think that there is something Else in the service of the Highest,
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For that is a matter common to reprobates, to idolaters, to dissemblers and deceiptfull men, which yet escape not his eyes who trieth the hearts and reynes, and rewardeth men accordingly.
For that is a matter Common to Reprobates, to Idolaters, to dissemblers and deceitful men, which yet escape not his eyes who trieth the hearts and reins, and Rewardeth men accordingly.
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11 Then he who hath gone astray, and by that meanes hath offended God, and desireth to returne at last (after a thousand prouocations) into the Iudges fauour;
11 Then he who hath gone astray, and by that means hath offended God, and Desires to return At last (After a thousand provocations) into the Judges favour;
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For who is he almost, that intendeth to that which he should? I speake not of the Atheist, who is an enemy to God the father? I speake not of the Papist who is no friend to Christ the sonne (many points of their doctrine crossing the life of his redemption) but of those who seeme to be somewhat.
For who is he almost, that intends to that which he should? I speak not of the Atheist, who is an enemy to God the father? I speak not of the Papist who is no friend to christ the son (many points of their Doctrine crossing the life of his redemption) but of those who seem to be somewhat.
but worke they will not themselues; neither God nor men see their labours. The gentlemen in the countrey, I meane very manie of them, thinke it is inough,
but work they will not themselves; neither God nor men see their labours. The gentlemen in the country, I mean very many of them, think it is enough,
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They yeeld small comfort to the poore, who perish before their faces. Little helpe vnto the Minister, who may conflict with pouertie, with barenesse, and with hunger:
They yield small Comfort to the poor, who perish before their faces. Little help unto the Minister, who may conflict with poverty, with bareness, and with hunger:
For his necessarie reliefe, who must teach them the way to heauen, it would be death to part with the price of the meanest gowne, which their wiues or daughters weare.
For his necessary relief, who must teach them the Way to heaven, it would be death to part with the price of the Meanest gown, which their wives or daughters wear.
but the complaint is there most grieuous, where religion is most professed, when that may be taken vp which Saint Bernard sometimes wrote, There are many who haue the commandements of the Lord;
but the complaint is there most grievous, where Religion is most professed, when that may be taken up which Saint Bernard sometime wrote, There Are many who have the Commandments of the Lord;
A thing which he would not haue his creatures, in any sort to thinke of him, and therefore proclaimeth, that indeed the strength of Israel will not lye nor repent:
A thing which he would not have his creatures, in any sort to think of him, and Therefore proclaims, that indeed the strength of Israel will not lie nor Repent:
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How then commeth it about, that the King should say this of him? Or if we will imagine that a heathenish and ignorant man, might mistake a word toward God,
How then comes it about, that the King should say this of him? Or if we will imagine that a Heathenish and ignorant man, might mistake a word towards God,
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yet how is it that the Prophet, who was so well instructed in celestiall things, should record that word to all ages? Yea that Ioel also should second it, in the place which I named before:
yet how is it that the Prophet, who was so well instructed in celestial things, should record that word to all ages? Yea that Joel also should second it, in the place which I nam before:
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Who knoweth •f he vvill returne, and repent, and leaue a blessing? For remoouing of which doubt, we are to hold that fast, that the Lord doth not vpon any occurrents, alter his decrees, which he proposeth in his counsels;
Who Knoweth •f he will return, and Repent, and leave a blessing? For removing of which doubt, we Are to hold that fast, that the Lord does not upon any occurrents, altar his decrees, which he Proposeth in his Counsels;
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Yet speaking as men speake, and so framing his greatnesse to the capacity of vs weake ones, he altereth that which did seeme to men, to be his purpose,
Yet speaking as men speak, and so framing his greatness to the capacity of us weak ones, he altereth that which did seem to men, to be his purpose,
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Gregorie thus layeth downe the matter, Because he vvho is immutability in the highest degree, doth speake vvith those which are mutable, after the manner of them with whom he speaketh, being sayd to repent that he made Saul King, he noteth that the rashnesse of proud men doth despl•ase him.
Gregory thus Layeth down the matter, Because he who is immutability in the highest degree, does speak with those which Are mutable, After the manner of them with whom he speaks, being said to Repent that he made Saul King, he notes that the rashness of proud men does despl•ase him.
why the Lord did say, concerning the annointing of Saule, that he repented, and of the ouerturning of Niniue, that another thing was determined, giueth this aunswer to it:
why the Lord did say, Concerning the anointing of Saule, that he repented, and of the overturning of Nineveh, that Another thing was determined, gives this answer to it:
but taking care of those who are subiect to change, he prouideth for the commodity of them, ouer vvhom he doth take care, and oftentimes he changeth things.
but taking care of those who Are Subject to change, he Provideth for the commodity of them, over whom he does take care, and oftentimes he changes things.
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yet because absolutely in word he denounced that vnto them (the more to feare and fright them) which he purposed but conditionally (if they turned not vnto him) therefore he speaketh of God,
yet Because absolutely in word he denounced that unto them (the more to Fear and fright them) which he purposed but conditionally (if they turned not unto him) Therefore he speaks of God,
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14 For conceiuing of the rest, whereof Hierome doth make no mention, we are farther to take knowledge, that generally God when he threatneth, intendeth that if men repent not,
14 For conceiving of the rest, whereof Jerome does make no mention, we Are farther to take knowledge, that generally God when he threatens, intends that if men Repent not,
And God layeth this downe vniuersally, as a certaine Axiome of himselfe, to be so vnderstood in all the course of the Scripture, where any threats are mentioned.
And God Layeth this down universally, as a certain Axiom of himself, to be so understood in all the course of the Scripture, where any Treats Are mentioned.
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But if this nation against vvhich I haue pronounced, do turne away from his vvickednesse, I vvill repent of the plague vvhich I thought to bring vpon them.
But if this Nation against which I have pronounced, do turn away from his wickedness, I will Repent of the plague which I Thought to bring upon them.
where if the threates be not executed, no absolute speech is broken (for farre be that from the Lord) but onely a comminatorie word hath obtained that, which it would haue.
where if the Treats be not executed, no absolute speech is broken (for Far be that from the Lord) but only a comminatory word hath obtained that, which it would have.
but when that once was accomplished, Ezechiah liued and dyed not. Yet because such fearefull words, are deliuered from the Lord, as firmely resolued by him,
but when that once was accomplished, Hezekiah lived and died not. Yet Because such fearful words, Are Delivered from the Lord, as firmly resolved by him,
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For God was not displeased against the men, but against their vices, which when they were not in the men, God doth not punish that which now was ceased to be.
For God was not displeased against the men, but against their vices, which when they were not in the men, God does not Punish that which now was ceased to be.
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16 This is a great comfort to vs, that if the Eternall father did deale thus with these Ethnickes, that whē they turned to him, he turned also to thē,
16 This is a great Comfort to us, that if the Eternal father did deal thus with these Ethnics, that when they turned to him, he turned also to them,
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For if he did take such cōpassiō vnder the law, what wil he do vnder the Gospel? If he did so shew forth his kindnesse, to barbarous heathen men, what will he do to Christians? If he shewed that he did loue thē, by sending one Prophet to thē, to preach his word once among them, what care doth he take of vs, to whom he hath giuen his word,
For if he did take such compassion under the law, what will he do under the Gospel? If he did so show forth his kindness, to barbarous heathen men, what will he do to Christians? If he showed that he did love them, by sending one Prophet to them, to preach his word once among them, what care does he take of us, to whom he hath given his word,
and his Sacraments in so great abundance, by so many of his messengers, and for so many yeares together? It seemeth that he wooeth vs with a iealosy, and sueth vnto vs that we would be his owne.
and his Sacraments in so great abundance, by so many of his messengers, and for so many Years together? It seems that he wooeth us with a iealosy, and sues unto us that we would be his own.
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but since we are oftentimes downe, he so raise vs vp with his Spirit, that his anger and displeasure may still be remooued from vs, that our sinnes may be washed away in the bloud of Christ, who is the true obiect of our repentance, that so after this life, we may follow the Lambe wheresoeuer he goeth, into that kingdome of blessednesse, to the which the Father bring vs for his Sonne Christ his sake, to both whom and the holy Spirit be glory for euermore.
but since we Are oftentimes down, he so raise us up with his Spirit, that his anger and displeasure may still be removed from us, that our Sins may be washed away in the blood of christ, who is the true Object of our Repentance, that so After this life, we may follow the Lamb wheresoever he Goes, into that Kingdom of blessedness, to the which the Father bring us for his Son christ his sake, to both whom and the holy Spirit be glory for evermore.
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The chiefe poynts. 2. Ionas should haue reioyced at their conuersion. 3. The verity of the Scriptures appeareth because the writers accuse themselues. 4. Many arguments of the excellency of the word of God. 5. Other writers magnifie themselues. 6. The best do fall,
The chief points. 2. Ionas should have rejoiced At their conversion. 3. The verity of the Scriptures appears Because the writers accuse themselves. 4. Many Arguments of the excellency of the word of God. 5. Other writers magnify themselves. 6. The best do fallen,
and the vse which is to be made thereof. 9. What was the cause of griefe in Ionas. 13. Especially his owne credit, 14. or a preposterous care of Gods glory. 15. When we haue laboured, let vs leaue the successe to God. Ionah. 4.1.
and the use which is to be made thereof. 9. What was the cause of grief in Ionas. 13. Especially his own credit, 14. or a preposterous care of God's glory. 15. When we have laboured, let us leave the success to God. Jonah. 4.1.
how long it is since I first began this worke, I partly imagine it to be fatall to the businesse which is handled in this booke, to be done very slowly.
how long it is since I First began this work, I partly imagine it to be fatal to the business which is handled in this book, to be done very slowly.
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Before that I can come to this fourth Chapter, the fourth yeare is now expired, in which time a quicke discourser, might deliberately haue gone ouer a good part of the Scripture,
Before that I can come to this fourth Chapter, the fourth year is now expired, in which time a quick discourser, might deliberately have gone over a good part of the Scripture,
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2 Now then hitherto we are come, that he who at first refused and could not be induced to it, hath preached to the Niniuites as sharpe as sharpe may be:
2 Now then hitherto we Are come, that he who At First refused and could not be induced to it, hath preached to the Niniuites as sharp as sharp may be:
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that his mouth had in so high a degree beene the meanes of the Lords mercie, that both Prince and people, old and young should be quit of their transgressions, and excused of their iniquitie.
that his Mouth had in so high a degree been the means of the lords mercy, that both Prince and people, old and young should be quit of their transgressions, and excused of their iniquity.
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and is so filled with choler, that he fretteth and chafeth hand-smooth with the Lord, that he had not razed downe the whole citie Niniue euen to the foundation.
and is so filled with choler, that he fretteth and chafeth handsmooth with the Lord, that he had not razed down the Whole City Nineveh even to the Foundation.
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which yeeldeth to vs a singular example of the infirmitie of man, that such a one as he was, on so light an occasion should be so farre offended, and that with God himselfe.
which yields to us a singular Exampl of the infirmity of man, that such a one as he was, on so Light an occasion should be so Far offended, and that with God himself.
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I therin do admire the excellencie of the Scripture, and rare wisedome of him, whose glorie it most concerneth, that he so ouerruleth the pens of the writers, that they must depresse themselues to infamie and disgrace,
I therein do admire the excellency of the Scripture, and rare Wisdom of him, whose glory it most concerns, that he so overruleth the pens of the writers, that they must depress themselves to infamy and disgrace,
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and that men who naturally are ambitious & desirous to blaze their owne praises, or if they haue fallen, to extenuate their faults by Apologies and excuses, are not left to their owne libertie, in setting downe of that, which he appointeth for the Canon to direct our liues by.
and that men who naturally Are ambitious & desirous to blaze their own praises, or if they have fallen, to extenuate their Faults by Apologies and excuses, Are not left to their own liberty, in setting down of that, which he appoints for the Canon to Direct our lives by.
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They therefore who did well, are commended for their well doing, but if they did amisse, their friends or their own writings paint them out to the full.
They Therefore who did well, Are commended for their well doing, but if they did amiss, their Friends or their own writings paint them out to the full.
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Luke as all men may suppose, loued Paule and Barnabas well, yet recording their behauiour, he sheweth that there was betweene them so hote a contention,
Luke as all men may suppose, loved Paul and Barnabas well, yet recording their behaviour, he shows that there was between them so hight a contention,
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But most do conceiue that Ionas in his owne person deliuered this Prophecie to the Church, (and there is no reason to the contrarie) but yet from the beginning to the end thereof, he telleth such a tale, that if all his enemies should haue studied to lash him, they could not haue matched that, which his owne hand hath published:
But most do conceive that Ionas in his own person Delivered this Prophecy to the Church, (and there is no reason to the contrary) but yet from the beginning to the end thereof, he Telleth such a tale, that if all his enemies should have studied to lash him, they could not have matched that, which his own hand hath published:
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that euery part thereof should haue such coherence, and agreement with it selfe, when it was written by so diuerse parties, in seueuerall ages and places:
that every part thereof should have such coherence, and agreement with it self, when it was written by so diverse parties, in seueuerall ages and places:
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that there should be such a maiesty in the stile thereof, not so powerfull in words (yet in words very mighty) as forcible and effectuall in working and operation, renting the heart and marrow,
that there should be such a majesty in the style thereof, not so powerful in words (yet in words very mighty) as forcible and effectual in working and operation, renting the heart and marrow,
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But now I knovv not vvhat sweeter thing the sonne of lesse doth vvhisper into me, vvho by the diuerse harmony of his speeches and sentences, doth make all those vvhom I vvas accustomed to loue, vneloquent and very dumme. Eusebius speaketh more generally:
But now I know not what Sweeten thing the son of less does whisper into me, who by the diverse harmony of his Speeches and sentences, does make all those whom I was accustomed to love, uneloquent and very dumb. Eusebius speaks more generally:
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But when I compare them to the Diuines, and Philosophers of the Hebrewes, and I lay the doctrine of the one vvith the doctrine of the other, all those things which their Philosophers haue deuised, seeme to me to be brittle and friuolous.
But when I compare them to the Divines, and Philosophers of the Hebrews, and I lay the Doctrine of the one with the Doctrine of the other, all those things which their Philosophers have devised, seem to me to be brittle and frivolous.
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Furthermore that we should haue the old Testament deliuered to vs from the Iewes, who as friends do not conspire with vs, to make a packe for both purposes;
Furthermore that we should have the old Testament Delivered to us from the Iewes, who as Friends do not conspire with us, to make a pack for both Purposes;
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And yet as Saint Austen obserueth, those Iewes are scattered ouer the world, and beare those bookes with them, that the enemies of our faith may be witnesses to our truth.
And yet as Saint Austen observeth, those Iewes Are scattered over the world, and bear those books with them, that the enemies of our faith may be Witnesses to our truth.
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and haue no other argument but what must needes be ioyned with that, as it is here with our Ionas, I verily am perswaded is no where to be found, in all the workes of the heathen, no not in the most sober and graue.
and have no other argument but what must needs be joined with that, as it is Here with our Ionas, I verily am persuaded is no where to be found, in all the works of the heathen, no not in the most Sobrium and graven.
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But if we will looke among the Poets, we shall haue Ouide ending his Metamorphosis tell vs, Iámque opus exegi, quod nec louis ira nec ignis Nec ferrum poterit, nec edax abolere vetustas.
But if we will look among the Poets, we shall have Ouide ending his Metamorphosis tell us, Iámque opus exegi, quod nec louis ira nec ignis Nec ferrum poterit, nec edax abolere Vetustas.
Then from this man it is euident, as well as from Dauid, from Salomon, from Iosiah, from Hezechiah, from Peter, that the greatest in this life fall, and fall to the ground.
Then from this man it is evident, as well as from David, from Solomon, from Josiah, from Hezekiah, from Peter, that the greatest in this life fallen, and fallen to the ground.
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and there is no truth in vs. Ionas being once freed, and deliuered from his sinne by the mercy of the Lord, which purged him by a suffering, is a second time in,
and there is no truth in us Ionas being once freed, and Delivered from his sin by the mercy of the Lord, which purged him by a suffering, is a second time in,
and yet remaineth Gods seruant, and a member of the Church, cleane contrary to that heresie which the Nouatians held, who denying repentance to sinnes after Baptisme,
and yet remains God's servant, and a member of the Church, clean contrary to that heresy which the Novatians held, who denying Repentance to Sins After Baptism,
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and secluding offendours from acceptance into the congregatiō among the faithful, much impeached Gods mercy, and layd an intollerable burthen vpon mens consciences.
and secluding offenders from acceptance into the congregation among the faithful, much impeached God's mercy, and laid an intolerable burden upon men's Consciences.
why is the steward straight? When he whom it most concerneth, hath proclaimed by his Prophet, that if a sinner repent be it once or be it often, from the bottome of his hart, God will put away his sins quite out of his remembrance.
why is the steward straight? When he whom it most concerns, hath proclaimed by his Prophet, that if a sinner Repent be it once or be it often, from the bottom of his heart, God will put away his Sins quite out of his remembrance.
7 Saint Chrysostome taketh occasion by Dauid, of whom Austen also spake, to draw a threefold benefit from the example of his transgression, which I thinke not amisse to be mentioned in this place.
7 Saint Chrysostom Takes occasion by David, of whom Austen also spoke, to draw a threefold benefit from the Exampl of his Transgression, which I think not amiss to be mentioned in this place.
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so acceptable in Gods sight, yet by humane infirmities haue fallen, and fallen notoriously ▪ then no man shold be proud, none senslesly secure, no man confidently foolish,
so acceptable in God's sighed, yet by humane infirmities have fallen, and fallen notoriously ▪ then no man should be proud, none senslesly secure, no man confidently foolish,
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He should set a watch before his heart, and a hatch before his lips, that nothing may enter thither, nothing may come out thence, which is not weighed and ballanced.
He should Set a watch before his heart, and a hatch before his lips, that nothing may enter thither, nothing may come out thence, which is not weighed and balanced.
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The sinnes of great men are vvritten to this purpose, that the saying of the Apostle may euery vvhere be trembled at, vvhere he sayth, Let him that standeth, take heede lest he fall.
The Sins of great men Are written to this purpose, that the saying of the Apostle may every where be trembled At, where he say, Let him that Stands, take heed lest he fallen.
For if the holiest creatures, and most sanctified sonnes of women, men vpright and fearing God, men after the Lords owne heart, the best men of famous memory,
For if the Holiest creatures, and most sanctified Sons of women, men upright and fearing God, men After the lords own heart, the best men of famous memory,
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then the single prerogatiue, and that priuiledge of innocency and vnspottednesse, which is not to be communicated to any of Adams children, appeareth to belong onely to Christ.
then the single prerogative, and that privilege of innocency and unspottedness, which is not to be communicated to any of Adams children, appears to belong only to christ.
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This sentence of turning againe a thousand times to God, was it whereof Socrates speaketh, that Chrysostome did dare to teach this, in that time which was so filled with the Nouatian heretikes.
This sentence of turning again a thousand times to God, was it whereof Socrates speaks, that Chrysostom did Dare to teach this, in that time which was so filled with the Novatian Heretics.
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then in these our present dayes, wherein Satan is busie, to take aduantage of the tendernesse and softnesse of them, who earnestly desire to haue peace with God.
then in these our present days, wherein Satan is busy, to take advantage of the tenderness and softness of them, who earnestly desire to have peace with God.
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& euermore be busied about that which is good, that solitarie idlenesse & melancholike tentatiōs, great meanes to a greater fall, do not grieuously oppresse vs? But to preuent that obiectiō, which is common to all those who are so affected,
& evermore be busied about that which is good, that solitary idleness & melancholic tentations, great means to a greater fallen, do not grievously oppress us? But to prevent that objection, which is Common to all those who Are so affected,
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And yet they haue risen againe, more humbled and more purged, more renewed by grace, taught to flye from themselues vnto the throne of mercy, to repose all their saluation on him who is farre more sure, then the strongest rocke or castle.
And yet they have risen again, more humbled and more purged, more renewed by grace, taught to fly from themselves unto the throne of mercy, to repose all their salvation on him who is Far more sure, then the Strongest rock or castle.
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or hereafter might be great enemies to Ierusalem, to tast the best fruites of Sion. Where then was the promise to Abraham, or the oath which was sworne to Isaac,
or hereafter might be great enemies to Ierusalem, to taste the best fruits of Sion. Where then was the promise to Abraham, or the oath which was sworn to Isaac,
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For was his eye growne euill, because his maister was good? Would he repine that other should find that kindnesse at the Lords hand, which himselfe had felt before? As soone as he was ouer, must the bridge by and by be broken? As soone as he was in, must the doore foorthwith be shut? Would not that sufficiently content him, that he should haue a place in heauen;
For was his eye grown evil, Because his master was good? Would he repine that other should find that kindness At the lords hand, which himself had felt before? As soon as he was over, must the bridge by and by be broken? As soon as he was in, must the door forthwith be shut? Would not that sufficiently content him, that he should have a place in heaven;
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but must he be the porter, nay rather the housholder, to direct who should come after? his friends and acquantance only? This was a fault which raigned much among the people of the Iewes:
but must he be the porter, nay rather the householder, to Direct who should come After? his Friends and acquaintance only? This was a fault which reigned much among the people of the Iewes:
Christ noted this their enuy, by the parable of the elder brother, grudging that the younger which was the prodigall sonne, should be receiued with such grace.
christ noted this their envy, by the parable of the elder brother, grudging that the younger which was the prodigal son, should be received with such grace.
But when Paule another time being at Hierusalem spake vnto them, they heard him with great patience, till he came to that sentence, Depart, for I vvill send thee a great vvay hence to the Gentiles :
But when Paul Another time being At Jerusalem spoke unto them, they herd him with great patience, till he Come to that sentence, Depart, for I will send thee a great Way hence to the Gentiles:
but when once they heard that from him, as men able to hold no longer, they lift vp their voyces and sayd, Away vvith such a fellow from off the earth,
but when once they herd that from him, as men able to hold no longer, they lift up their voices and said, Away with such a fellow from off the earth,
but whereas there were some, whom their carnall reason might rather haue wished, to be secluded from eternall comfort, I meane their murtherers and persecutours, they notwithstanding setting aside their priuate iniuries, desired and earnestly prayed, that they might be admitted into the same glory, whither themselues are going.
but whereas there were Some, whom their carnal reason might rather have wished, to be secluded from Eternal Comfort, I mean their murderers and persecutors, they notwithstanding setting aside their private injuries, desired and earnestly prayed, that they might be admitted into the same glory, whither themselves Are going.
Let Steuen be an example for this, of whom Fulgentius noteth, that whither he went before, being slaine by the stones of Paule, thither did Paule come after, helped by the prayers of Steuen.
Let Stephen be an Exampl for this, of whom Fulgentius notes, that whither he went before, being slain by the stones of Paul, thither did Paul come After, helped by the Prayers of Stephen.
He meaneth those requests, which he made as he was dying, when he kneeled downe, and cryed vvith a loud voyce, Lord lay not this sinne to their charge.
He means those requests, which he made as he was dying, when he kneeled down, and cried with a loud voice, Lord lay not this sin to their charge.
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or frō another holy man named Paul, of whō Eusebius reporteth, that when he went to be martyred, he prayed for the Iewes & Gentiles, that both might be conuerted to the faith.
or from Another holy man nam Paul, of whom Eusebius Reporteth, that when he went to be martyred, he prayed for the Iewes & Gentiles, that both might be converted to the faith.
Hence sayth Hierome, he despaireth of Israels saluation, and breaking foorth into sorrow, he vttereth it thus in a manner, Am I the onely Prophet who by sauing of other men, should foreshew ruine to mine owne? To make this the more plain, he bringeth in that for this cause Christ wept ouer Hierusalem:
Hence say Jerome, he despaireth of Israel's salvation, and breaking forth into sorrow, he uttereth it thus in a manner, Am I the only Prophet who by Saving of other men, should foreshow ruin to mine own? To make this the more plain, he brings in that for this cause christ wept over Jerusalem:
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The Iewes could not be blamed, when they were displeased at Agrippa (as Iosephus sheweth) for whē he had built Caesarea, he did not only adorne that being a forreine city,
The Iewes could not be blamed, when they were displeased At Agrippa (as Iosephus shows) for when he had built Caesarea, he did not only adorn that being a foreign City,
12 But as sometimes it was sayd by Tully, declaring how Romulus pretended a law, to kill his brother Remus, it vvas a fault by the leaue of Romulus or Quirinus, so by the leaue of Hierome so rare and renowmed a father, there was a fault in the matter:
12 But as sometime it was said by Tully, declaring how Romulus pretended a law, to kill his brother Remus, it was a fault by the leave of Romulus or Quirinus, so by the leave of Jerome so rare and renowned a father, there was a fault in the matter:
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That had bene a zelous iealousie toward the honour of the Lord, an affection to the Church, an imitation of Moses, a drawing neare to Christ, a thirst that his people should be saued.
That had be a zealous jealousy towards the honour of the Lord, an affection to the Church, an imitation of Moses, a drawing near to christ, a thirst that his people should be saved.
and doest take pity so soone, wouldst relent from this thine indignation, and so I should be sent but on a sleeuelesse errand? Therefore I tooke this course,
and dost take pity so soon, Wouldst relent from this thine Indignation, and so I should be sent but on a sleeveless errand? Therefore I took this course,
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But vnder this opinion, not knowing of what spirit he is, or ought to be, in a most preposterous zeale he could haue wished with the Apostles, that as in the dayes of Elias, fire might be brought from heauen, to consume the city Niniue,
But under this opinion, not knowing of what Spirit he is, or ought to be, in a most preposterous zeal he could have wished with the Apostles, that as in the days of Elias, fire might be brought from heaven, to consume the City Nineveh,
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and such destruction of so many thousands? This, although in a different sence, was pride little inferiour to that of wicked Haman, who because he would teach such fellowes as Mardocheus was, next time to bow before him, would haue all the Iewes, which were dispearsed through sixe score and seuen Prouinces, to be slaine vpon one day,
and such destruction of so many thousands? This, although in a different sense, was pride little inferior to that of wicked Haman, who Because he would teach such Fellows as Mordecai was, next time to bow before him, would have all the Iewes, which were dispersed through sixe score and seuen Provinces, to be slain upon one day,
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or for true vnderstanding? Were it not the easier way for it, to thinke it selfe to be ignorant, to be defectiue, to be farre short of the Lords proiects and purposes? and to suppose that he best knoweth what is fittest for himselfe,
or for true understanding? Were it not the Easier Way for it, to think it self to be ignorant, to be defective, to be Far short of the lords projects and Purposes? and to suppose that he best Knoweth what is Fittest for himself,
Wheresoeuer we liue, and God offereth vnto vs any matter, wherein we are to spend our labor, it cōcerneth vs to be diligent & industrious in the performance of that, which belongeth vnto vs. In season and out of season, by friends, by purse, by presence, by all our strength and indeuor, to further and forward that, which we vndoubtedly know to be good,
Wheresoever we live, and God Offereth unto us any matter, wherein we Are to spend our labour, it concerns us to be diligent & Industria in the performance of that, which belongeth unto us In season and out of season, by Friends, by purse, by presence, by all our strength and endeavour, to further and forward that, which we undoubtedly know to be good,
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she grieued that her sonne was spotted with the heresie of the Manichees, and she prayed that the Lord would bring him to the Orthodoxe Catholike faith.
she grieved that her son was spotted with the heresy of the manichees, and she prayed that the Lord would bring him to the Orthodox Catholic faith.
and hearing the substance of my mothers desire, didst not care for that which she did then aske, that in me thou mightest do that, which she euer asked.
and hearing the substance of my mother's desire, didst not care for that which she did then ask, that in me thou Mightest do that, which she ever asked.
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16 But among all, let the Minister be most patient this way. He peraduenture beateth downe pride, or cryeth out against extortion: he is derided for it:
16 But among all, let the Minister be most patient this Way. He Peradventure beats down pride, or Cries out against extortion: he is derided for it:
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Here do thou admire Gods iustice toward them; but his fauour to thy selfe: stand amazed at the one, and kindly embrace the other: but be patient in both.
Here do thou admire God's Justice towards them; but his favour to thy self: stand amazed At the one, and kindly embrace the other: but be patient in both.
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Now he who is this gracious father to vs, continue this fauour on vs, for his owne Sonne Christ his sake, that in the ioy or the sorrow, the welfare or the ill fare of our selues or other men, we may yeeld our selues to his will, who is the rule of iustice, of integrity,
Now he who is this gracious father to us, continue this favour on us, for his own Son christ his sake, that in the joy or the sorrow, the welfare or the ill fare of our selves or other men, we may yield our selves to his will, who is the Rule of Justice, of integrity,
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The chiefe poynts. I. Ionas doth not quite turne from God. 3. The force and vertue of orayer. 5. Our prayers are ofentimes faulty. 7. Ionas to excuse himselfe will lay the blame on God. 10. The forbearance and patience of the Lord. 13. The words of Ionas condemne himselfe. 14. They are blinded who frame not themselues to Gods will. Ionah. 4.2.
The chief points. I. Ionas does not quite turn from God. 3. The force and virtue of orayer. 5. Our Prayers Are ofentimes faulty. 7. Ionas to excuse himself will lay the blame on God. 10. The forbearance and patience of the Lord. 13. The words of Ionas condemn himself. 14. They Are blinded who frame not themselves to God's will. Jonah. 4.2.
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THat the Prophet was to blame, for being angry with any thing, which the Lord wold haue done, I hope from the former verse, hath bene made plaine vnto you.
THat the Prophet was to blame, for being angry with any thing, which the Lord would have done, I hope from the former verse, hath be made plain unto you.
When the women in Samaria, by reason of the violent & strong famine, which was caused by the siege, fel to eating their childrē, Iehoram rageth at it,
When the women in Samaria, by reason of the violent & strong famine, which was caused by the siege, fell to eating their children, Jehoram rages At it,
Like to which or something worse, is the fury which is described by Saint Iohn in his Reuelation, where when haile like talents is mentioned to fall, men on earth are sayd to grieue at it,
Like to which or something Worse, is the fury which is described by Saint John in his Revelation, where when hail like Talents is mentioned to fallen, men on earth Are said to grieve At it,
My meaning is not to exagitate this in Ionas, otherwise then by looking particularly to the circumstance of the fact, to see how good instructions we may gather from this his prayer, to right our selues and straight our steps, in that where he went amisse;
My meaning is not to exagitate this in Ionas, otherwise then by looking particularly to the circumstance of the fact, to see how good instructions we may gather from this his prayer, to right our selves and straight our steps, in that where he went amiss;
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Secondlie, the excuse which he maketh, I pray thee vvas not this my saying, vvhen I vvas yet in my countrey? Therefore I preuented it to flye vnto Tharshish.
Secondly, the excuse which he makes, I pray thee was not this my saying, when I was yet in my country? Therefore I prevented it to fly unto tarshish.
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3 That anguishes and perplexities do here waite vpon vs, as companions more vnseparable then the shadow to the body, is a matter by Scripture and experience so euident,
3 That Anguishes and perplexities do Here wait upon us, as Sodales more unseparable then the shadow to the body, is a matter by Scripture and experience so evident,
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and there with watered eyes and cheekes be deawed with teares, to lay open those grieuances which breed sorow vnto vs. I shall find trouble and heauinesse saith Dauid, but I shall call vpon the name of the Lord.
and there with watered eyes and cheeks be dewed with tears, to lay open those grievances which breed sorrow unto us I shall find trouble and heaviness Says David, but I shall call upon the name of the Lord.
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when Sathan himselfe suggesteth all things to the worst, when the thoughts within are much disquieted, the conscience euen amazed and standing at the gaze, scant knowing which way to walke:
when Sathan himself suggests all things to the worst, when the thoughts within Are much disquieted, the conscience even amazed and standing At the gaze, scant knowing which Way to walk:
that sigh which breatheth out sorow, by a backe-breathing bringeth in ioy. That hand which being thrust out, doth reach a supplication vpward, reacheth downe contentation:
that sighs which breathes out sorrow, by a back-breathing brings in joy. That hand which being thrust out, does reach a supplication upward, reaches down contentation:
and so indeed we disease our selues, either presently heaping more euill vpon euill, or if we thinke that we slacke our sorow, it commeth foorthwith more vehementlie on vs,
and so indeed we disease our selves, either presently heaping more evil upon evil, or if we think that we slack our sorrow, it comes forthwith more vehemently on us,
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and in melancholy we muse, or we walke solitarie, till we be euen steeped and dissolued in most dull contemplation, the heart frighted, the spirits weakened, the braine crased, the remembrance perished,
and in melancholy we muse, or we walk solitary, till we be even steeped and dissolved in most dull contemplation, the heart frighted, the spirits weakened, the brain crazed, the remembrance perished,
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we are to get vs into our chambers, and there with mightie contention, to knocke and rap at heauen gate, to begge resolution and constant patience, of him who denieth not any good thing to the asker, that so the issue may prooue well,
we Are to get us into our chambers, and there with mighty contention, to knock and rap At heaven gate, to beg resolution and constant patience, of him who Denieth not any good thing to the asker, that so the issue may prove well,
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In this sort to sollicite with a liuely faith, and not sleepingly or faintingly, is the launcing of that impostume, which doth canker and heate within vs:
In this sort to solicit with a lively faith, and not sleepingly or faintingly, is the lancing of that impostume, which does canker and heat within us:
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if one hold hands with the other, so is it sayth Saint Gregorie, vvhen we ioyne hands in prayer, we aske so much the stronger, we obtaine so much the sooner.
if one hold hands with the other, so is it say Saint Gregory, when we join hands in prayer, we ask so much the Stronger, we obtain so much the sooner.
If it be prescribed to vs, to do thus by man, then how fit is it that we should haue recourse to God, that we should double our selues before his approoued goodnesse, who best considereth,
If it be prescribed to us, to do thus by man, then how fit is it that we should have recourse to God, that we should double our selves before his approved Goodness, who best Considereth,
and drawing an ill conclusion, from the pity of him who is most mercifull, and afterward wishing to dye, we may easilie coniecture that the fashion marred the garment,
and drawing an ill conclusion, from the pity of him who is most merciful, and afterwards wishing to die, we may Easily conjecture that the fashion marred the garment,
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when Prophets go thus awry? In matters touching men what slips are there, when in that which immediatly appertaineth vnto God, there is such stumbling and falling? How many are the sinnes, which we must haue forgiuen at Gods hand,
when prophets go thus awry? In matters touching men what slips Are there, when in that which immediately appertaineth unto God, there is such stumbling and falling? How many Are the Sins, which we must have forgiven At God's hand,
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Doest thou not when thou shewest thy hands, openest thy breast, liftest vp thy face vnto heauen, castest vp thy eyes, shew thy selfe wholly vnto the Lord thy maker? Then happy be thy hāds if they be cleane, blessed is thy breast if it be pure, glorious thy face if it shine in simplicity, vvorthy thine eyes if they be not spotted vvith concupiscence, happy thy whole man if all of it be vndefiled.
Dost thou not when thou shewest thy hands, openest thy breast, liftest up thy face unto heaven, Chastest up thy eyes, show thy self wholly unto the Lord thy maker? Then happy be thy hands if they be clean, blessed is thy breast if it be pure, glorious thy face if it shine in simplicity, worthy thine eyes if they be not spotted with concupiscence, happy thy Whole man if all of it be undefiled.
6 For sometimes when we aske good things, as the enlightning of our soules, the free way of the Gospel, the increase of the faithfull, the tranquilitie of the Church, the continuance of graces from aboue,
6 For sometime when we ask good things, as the enlightening of our Souls, the free Way of the Gospel, the increase of the faithful, the tranquillity of the Church, the Continuance of graces from above,
yea patience and repentance, and euerlasting life, we do it with such coldnesse, such perfunctory formality, such idle and gaping sleepinesse, that we our selues are not mooued with any zeale towards Gods glorie,
yea patience and Repentance, and everlasting life, we do it with such coldness, such perfunctory formality, such idle and gaping sleepiness, that we our selves Are not moved with any zeal towards God's glory,
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Whereas all the heart, and all the soule, and all the strength should be the Lords, the vigour of our wit, the intentnesse of our braine, the most fixed meditation of the spirit, that if it were a thing possible, we should be wrapped from the earth,
Whereas all the heart, and all the soul, and all the strength should be the lords, the vigour of our wit, the intentness of our brain, the most fixed meditation of the Spirit, that if it were a thing possible, we should be wrapped from the earth,
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Behold one in his prayer asketh for a vvife, another beggeth for a farme, a third maketh request for a garment, another would haue meate giuen vnto him.
Behold one in his prayer asks for a wife, Another beggeth for a farm, a third makes request for a garment, Another would have meat given unto him.
God seeth that such things do hurt vs, and therefore in his kind loue, he denieth them vnto vs. Here that of Saint Iames hath place, Yee aske and receiue not because yee aske amisse, to consume vpon your lusts.
God sees that such things do hurt us, and Therefore in his kind love, he Denieth them unto us Here that of Saint James hath place, Ye ask and receive not Because ye ask amiss, to consume upon your Lustiest.
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when he beareth these things at our hands, and doth not consume vs, as he did those who brought strange fire vnto his Altar? Let vs study to amend this fault,
when he bears these things At our hands, and does not consume us, as he did those who brought strange fire unto his Altar? Let us study to amend this fault,
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as that intreaty of Fulgentius is, where he prayeth for himselfe, I beseech him who is the truth, that by his mercy preuenting me and following after me, he will teach me vvhatsoeuer things are healthfully to be knowne, and I know them not:
as that entreaty of Fulgentius is, where he Prayeth for himself, I beseech him who is the truth, that by his mercy preventing me and following After me, he will teach me whatsoever things Are healthfully to be known, and I know them not:
therefore fearing lest himselfe denouncing their destruction, should be taken but for a lyer, and so Gods name should be blasphemed, he thought to end all at once,
Therefore fearing lest himself denouncing their destruction, should be taken but for a liar, and so God's name should be blasphemed, he Thought to end all At once,
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Although here he would withdraw from himselfe the blame of his former flight (which while he goeth about to maintaine, he maketh himselfe twise guilty) yet still he will be innocent.
Although Here he would withdraw from himself the blame of his former flight (which while he Goes about to maintain, he makes himself twice guilty) yet still he will be innocent.
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This sinne of thinking well of our selues, sitteth close and long, euen when other sinnes are shaken off, which sheweth that the speech reported of Plato is true, that this is as the inmost garment,
This sin of thinking well of our selves, Sitteth close and long, even when other Sins Are shaken off, which shows that the speech reported of Plato is true, that this is as the inmost garment,
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But this is it which passeth a good mans vnderstanding, that so we may be scotfree, the iust and terrible Iudge, all whose wayes are truth and equitie, shall haue the spot cast vpon him.
But this is it which passes a good men understanding, that so we may be Scot free, the just and terrible Judge, all whose ways Are truth and equity, shall have the spot cast upon him.
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or if we had had our will, it had prooued farre otherwise: I foresaw this in my countrey, sayth Ionas, and therefore I preuented it by flying, and getting me to Tharsh•sh:
or if we had had our will, it had proved Far otherwise: I foresaw this in my country, say Ionas, and Therefore I prevented it by flying, and getting me to Tharsh•sh:
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Why should I not eate this fruite, for if it be not good what doth it here in Paradise? and if it be good why should it be forbidden to vs? Since God made it and set it here, he is to blame if we may not eate it.
Why should I not eat this fruit, for if it be not good what does it Here in Paradise? and if it be good why should it be forbidden to us? Since God made it and Set it Here, he is to blame if we may not eat it.
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and therefore if luxuriously I wast all, who can hinder that which must be? who can hold that which will away? These are fearefull & cruell words which being vttered falsly and vnaduisedly, prouoke great wrath from heauen.
and Therefore if luxuriously I wast all, who can hinder that which must be? who can hold that which will away? These Are fearful & cruel words which being uttered falsely and unadvisedly, provoke great wrath from heaven.
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But if thou wouldst call for grace, and inure thy selfe to good, and to a desuetude of euill, thy naturall inclinations would be turned to be spirituall;
But if thou Wouldst call for grace, and inure thy self to good, and to a desuetude of evil, thy natural inclinations would be turned to be spiritual;
thy soule would cast her slough of impiety and presumption, and the maladies of thy body would all turne to thy benefite, that is, to encrease thy faith and humilitie.
thy soul would cast her slough of impiety and presumption, and the maladies of thy body would all turn to thy benefit, that is, to increase thy faith and humility.
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And they oftentimes (as Paule intimateth) to quit themselues of such sinnes as bring condemnation on them, lay all vpon the Lords appointment and decree vnto life or death, which they cannot withstand.
And they oftentimes (as Paul intimateth) to quit themselves of such Sins as bring condemnation on them, lay all upon the lords appointment and Decree unto life or death, which they cannot withstand.
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and that whereas by originall staine they are too much infected, yet by actuall wilfulnesse they will multiplie the guilt of the former, by some thousands of degrees.
and that whereas by original stain they Are too much infected, yet by actual wilfulness they will multiply the guilt of the former, by Some thousands of Degrees.
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then loue vertue morally, that the Almighty may the •ooner bring thee to the sheepfold, if he meane at all to powre grace on thee. And euermore h•pe the best:
then love virtue morally, that the Almighty may the •ooner bring thee to the sheepfold, if he mean At all to pour grace on thee. And evermore h•pe the best:
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not because thou hast done well, but because thou hast lesse declined from vertue, as Austen speaketh, making difference betweene Catiline and Fabricius:
not Because thou hast done well, but Because thou hast less declined from virtue, as Austen speaks, making difference between Catiline and Fabricius:
and Fabricius was lesse vvicked then Catiline was, not in that he had true vertues, but because he did not as farre as might be, stray from true vertues.
and Fabricius was less wicked then Catiline was, not in that he had true Virtues, but Because he did not as Far as might be, stray from true Virtues.
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and that is the Lord himselfe, who appearing vnto Moses, doth cry thus of his maiesty, The Lord, the Lord, strong and mercifull, gracious and slow to anger, aboundant in goodnesse and truth, reseruing mercy for thousands, forgiuing iniquity, transgression and sinne ;
and that is the Lord himself, who appearing unto Moses, does cry thus of his majesty, The Lord, the Lord, strong and merciful, gracious and slow to anger, abundant in Goodness and truth, reserving mercy for thousands, forgiving iniquity, Transgression and sin;
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That is it wherein the Lord may be sayd to delight, ioying to be a Sauiour, a deliuerer, a preseruer, a redeemer & a pardoner, rather thē to be a Iudge.
That is it wherein the Lord may be said to delight, joying to be a Saviour, a deliverer, a preserver, a redeemer & a pardoner, rather them to be a Judge.
He who for one transgression, thrust the Angels out of heauen, and for his first slipping awry, turned Adam out of Paradise (his fury breaking foorth against both them) now in the dayes of grace, beareth with vs yeares and yeares, from our cradle to our graue,
He who for one Transgression, thrust the Angels out of heaven, and for his First slipping awry, turned Adam out of Paradise (his fury breaking forth against both them) now in the days of grace, bears with us Years and Years, from our cradle to our graven,
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But Hierusalem being growne to the height of all iniquity, so that both the seruants and Sonne of God were slaine by them, the Sabaoth polluted, the Sanctuary profaned,
But Jerusalem being grown to the height of all iniquity, so that both the Servants and Son of God were slain by them, the Sabaoth polluted, the Sanctuary profaned,
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the water-course stopped the longer, did breake out the more fiercely, according to the custome of God, who as Bernard sometimes spake, By how much the longer he expecteth that we should amend,
the watercourse stopped the longer, did break out the more fiercely, according to the custom of God, who as Bernard sometime spoke, By how much the longer he Expects that we should amend,
yea his patience was so great, that it shewed it selfe to Iudas, No maruell sayth Saint Cyprian that he shewed himselfe patient toward his obedient disciples, who could with long suffering endure very Iudas to the last;
yea his patience was so great, that it showed it self to Iudas, No marvel say Saint Cyprian that he showed himself patient towards his obedient Disciples, who could with long suffering endure very Iudas to the last;
Thus the holy and blessed Trinity dealeth with men in this present age, in great mercy after yeares and twenty yeares before they come to the graue, respecting such as haue bene men audacious and impudent in vngodlinesse;
Thus the holy and blessed Trinity deals with men in this present age, in great mercy After Years and twenty Years before they come to the graven, respecting such as have be men audacious and impudent in ungodliness;
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that they haue chaunged the puddle of traditions and superstitions, and will-worships and ignorances, of customes and vaine inuentions, into the bright delightfull water, which streameth from him and his word who is the well of life.
that they have changed the puddle of traditions and superstitions, and will-worships and ignorances, of customs and vain Inventions, into the bright delightful water, which streameth from him and his word who is the well of life.
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that in so many prouocations, for forty yeares together we haue enioyed such rest, that the ages to come will heare it and scant beleeue it, but neuer againe expect it:
that in so many provocations, for forty Years together we have enjoyed such rest, that the ages to come will hear it and scant believe it, but never again expect it:
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such honour and reputation, in all the coasts of the earth, vnder a womans conduct, that we cannot chuse but confesse, that the Lords aspect hath bene good ouer this blessed Iland.
such honour and reputation, in all the coasts of the earth, under a woman's conduct, that we cannot choose but confess, that the lords aspect hath be good over this blessed Island.
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But besides that generall sea of grace, which lieth open to all that come, how long suffering is the Lord to euerie one of vs? Indeed he is singular in clemencie,
But beside that general sea of grace, which lies open to all that come, how long suffering is the Lord to every one of us? Indeed he is singular in clemency,
if we come not, then he draweth vs, in temptation he doth strengthen vs, in strong despaire he releeueth vs. Who would euer haue to do with such a froward generation,
if we come not, then he draws us, in temptation he does strengthen us, in strong despair he relieveth us Who would ever have to do with such a froward generation,
or water should be moist? that the earth should be dull and heauie? that the Sunne should yeeld foorth light? The creatures cannot so much challenge those properties,
or water should be moist? that the earth should be dull and heavy? that the Sun should yield forth Light? The creatures cannot so much challenge those properties,
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For if vpon any affection of discontent, or enuie, or ambition, or gaine-saying, we will varie from his designements, he will let vs be as absurd and vnreasonable as Ionas was, to please our selues in conclusions, which manifestlie teach the contrarie to our opinion.
For if upon any affection of discontent, or envy, or ambition, or gainsaying, we will vary from his designments, he will let us be as absurd and unreasonable as Ionas was, to please our selves in conclusions, which manifestly teach the contrary to our opinion.
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And if we be as Ionas, that is Prophets, & will be foolish, in things which touch his owne determinations, he will most of all take and whip vs. In this case Gods counsels are deepe,
And if we be as Ionas, that is prophets, & will be foolish, in things which touch his own determinations, he will most of all take and whip us In this case God's Counsels Are deep,
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when the spirit of his conceit, must be taken for the marrow of the Scripture, and looke what with trickes he deuised, other men must straight beleeue.
when the Spirit of his conceit, must be taken for the marrow of the Scripture, and look what with tricks he devised, other men must straight believe.
so when our purpose is but vanity, or rarenesse, or a fancy to sing a note beyond all men, in that where soundnesse seasoned with care and industry, is best, God a little to bridle vs, leaueth vs vnto our selues,
so when our purpose is but vanity, or rareness, or a fancy to sing a note beyond all men, in that where soundness seasoned with care and industry, is best, God a little to bridle us, Leaveth us unto our selves,
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that we may pray to him as we should, in humility and obedience, accusing our owne infirmities, that so we may tast of that mercy, wherein he is so plenteous, especially in his Sonne, to both whom and the holy Spirit be praise for euermore.
that we may pray to him as we should, in humility and Obedience, accusing our own infirmities, that so we may taste of that mercy, wherein he is so plenteous, especially in his Son, to both whom and the holy Spirit be praise for evermore.
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The chiefe poynts. 1. Out of euill groweth euill. 3. God is Lord of life and death. 5. Man is to regard himselfe as an excellent creature. 6. No man should lay violent hands on himselfe, 8. nor do things tending thereto. 10. Christians are not excused who killed themselues to auoide their persecutours. 11. How a man may desire to be dead. 12. God in mercy doth not graunt all our wishes. 13. The Lords mildnesse in reproouing Ionas. 14. Which should be imitated by all, but especially by the Minister. Ionah. 4.3.4
The chief points. 1. Out of evil grows evil. 3. God is Lord of life and death. 5. Man is to regard himself as an excellent creature. 6. No man should lay violent hands on himself, 8. nor do things tending thereto. 10. Christians Are not excused who killed themselves to avoid their persecutors. 11. How a man may desire to be dead. 12. God in mercy does not grant all our wishes. 13. The lords mildness in reproving Ionas. 14. Which should be imitated by all, but especially by the Minister. Jonah. 4.3.4
When Adam had once yeelded to hearken to the woman more indulgently then he should, credulity commeth on him: that hatcheth out ambition: thence floweth disobedience;
When Adam had once yielded to harken to the woman more indulgently then he should, credulity comes on him: that hatcheth out ambition: thence flows disobedience;
When Saule by a foolish pity, had spared the king of Amalec, and by a greedy couetousnesse had saued the cattell aliue, he despaireth vpon those threatnings, which were denounced against him by Samuel:
When Saule by a foolish pity, had spared the King of Amalek, and by a greedy covetousness had saved the cattle alive, he despaireth upon those threatenings, which were denounced against him by Samuel:
and had vexed himselfe that he could not see that which he intended, he requesteth that he might dye, accounting his peeuish anguish to be a thing so intollerable,
and had vexed himself that he could not see that which he intended, he requesteth that he might die, accounting his peevish anguish to be a thing so intolerable,
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Wherein he still continueth an example of humane frailtie, which being led by aff•ction, and fancy-full opinion of some present incombrance, forgetteth the rules of piety,
Wherein he still Continueth an Exampl of humane frailty, which being led by aff•ction, and fanciful opinion of Some present encumbrance, forgetteth the rules of piety,
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when as a man whose heart had bene seasoned with vnderstanding, should haue taken such contentation, at the conuersion of so many sinners, that his ioy should haue bene the greater,
when as a man whose heart had be seasoned with understanding, should have taken such contentation, At the conversion of so many Sinners, that his joy should have be the greater,
And in their greatest sobrietie, the holiest Saints haue and must acknowledge that Iehoua was he who in the first creation, breathed into the clay a liuing moouing soule.
And in their greatest sobriety, the Holiest Saints have and must acknowledge that Iehoua was he who in the First creation, breathed into the clay a living moving soul.
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And he hath learned little in the schoole of Christ Iesus, who perfectly knoweth not this, that his breath in his body as a tenant at will, is put into a house, whereinto it may not enter,
And he hath learned little in the school of christ Iesus, who perfectly Knoweth not this, that his breath in his body as a tenant At will, is put into a house, whereinto it may not enter,
but by the good will of the landlord, and being once in, there it must keepe and hold the building vpright, till it haue his discharge to remooue some whither else.
but by the good will of the landlord, and being once in, there it must keep and hold the building upright, till it have his discharge to remove Some whither Else.
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In the beginning of our being, it is God who giueth the barren a power to conceiue, who quickeneth that within, sometimes sooner, sometimes later, which he meaneth shall see the Sunne:
In the beginning of our being, it is God who gives the barren a power to conceive, who Quickeneth that within, sometime sooner, sometime later, which he means shall see the Sun:
4 And that it might appeare, to be onely his prerogatiue, to begin and end life, howsoeuer he giueth the entrance vnto it but by one way, that is by generation (as a heathen man noteth) yet arbitrarily, by innumerable meanes he dissolueth it and destroyeth it.
4 And that it might appear, to be only his prerogative, to begin and end life, howsoever he gives the Entrance unto it but by one Way, that is by generation (as a heathen man notes) yet arbitrarily, by innumerable means he dissolveth it and Destroyeth it.
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This intimateth that by the prouidence of the Lord, who did set that king on worke, seuerall persons in their times are determined to their seuerall ends, some to the sword, some to famine, some to the pestilence, and some other to the teeth of wild beasts (which are the Lords foure great plagues) and some other to other deaths.
This intimateth that by the providence of the Lord, who did Set that King on work, several Persons in their times Are determined to their several ends, Some to the sword, Some to famine, Some to the pestilence, and Some other to the teeth of wild beasts (which Are the lords foure great plagues) and Some other to other death's.
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Abimilechs braines are beaten out by the hand of a woman, throwing a peece a mil-stone from a wal. Agag is hewed in peeces. Iehoram slaine with an arrow.
Abimilechs brains Are beaten out by the hand of a woman, throwing a piece a millstone from a wall. Agag is hewed in Pieces. Jehoram slain with an arrow.
So that it is a thing peculiar to his owne pleasure, to withdraw breath from mankind, which if at any time he be not pleased to do, no deuise of man can bring about the destruction of the least person:
So that it is a thing peculiar to his own pleasure, to withdraw breath from mankind, which if At any time he be not pleased to do, no devise of man can bring about the destruction of the least person:
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and to saue when he thinketh good (the remembrance of all which, and the like benefits, made Dauid cry out, Lord what is man that thou art mindfull of him,
and to save when he Thinketh good (the remembrance of all which, and the like benefits, made David cry out, Lord what is man that thou art mindful of him,
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and the humble men are those, on whom Christs yoake is layd) but to rowze vs vp from that neglect, which commonly is in all carnall men, I meane a careless estimation,
and the humble men Are those, on whom Christ yoke is laid) but to rouse us up from that neglect, which commonly is in all carnal men, I mean a careless estimation,
whether this or that did fall out, to themselues or other men, and they were but a sort of things, which be they or be they not, it maketh not any matter.
whither this or that did fallen out, to themselves or other men, and they were but a sort of things, which be they or be they not, it makes not any matter.
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Is it nothing, that he hath giuen thee speech and reason, which he denieth to euery thing but man? Is it nothing, that his sonne redeemed thee with his bloud,
Is it nothing, that he hath given thee speech and reason, which he Denieth to every thing but man? Is it nothing, that his son redeemed thee with his blood,
and directions, and disposings, and altering transmutations, of heauen and earth and water, yet hath thee so in his reckening, and beareth such an eye vpon thee, on thy in-going and thy out-going, of thy lying owne & thy rising, of thy sicknesse and thy health, of thy liuing and thy dying,
and directions, and disposings, and altering transmutations, of heaven and earth and water, yet hath thee so in his reckoning, and bears such an eye upon thee, on thy ingoing and thy outgoing, of thy lying own & thy rising, of thy sickness and thy health, of thy living and thy dying,
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do not hang downe thy head, but with industrie adorne thy soule, and with diligence in his seruice, thinking it a shame to see that actiue, nimble and stirring substance, to be ouergrowne with mossinesse,
do not hang down thy head, but with industry adorn thy soul, and with diligence in his service, thinking it a shame to see that active, nimble and stirring substance, to be overgrown with mossiness,
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6 Now as it is not vnproper, to obserue this in glauncing sort, because the Prophet giueth that attribute to the Lord, that it is his prerogatiue to take away life;
6 Now as it is not unproper, to observe this in glancing sort, Because the Prophet gives that attribute to the Lord, that it is his prerogative to take away life;
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so from this, there euidently ariseth as a doctrine, to be thought of in the next place, that it is a great fault and a transgression not excusable, to thrust our selues into that which belongeth vnto our maker,
so from this, there evidently arises as a Doctrine, to be Thought of in the next place, that it is a great fault and a Transgression not excusable, to thrust our selves into that which belongeth unto our maker,
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To them the charge is giuen, against murtherers and manquellers, that he vvho sheddeth mans bloud, by man shall his bloud be shed. Moses stoned the blasphemer:
To them the charge is given, against murderers and manquellers, that he who sheds men blood, by man shall his blood be shed. Moses stoned the blasphemer:
that is, that although he did pretend, that he willingly would be dead, yet he doth not take a course, violently to lay hands on himselfe and his owne bodie,
that is, that although he did pretend, that he willingly would be dead, yet he does not take a course, violently to lay hands on himself and his own body,
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how must it needes be dismayed, when that speech shall come from his mouth, what doest thou in this place? who sent for thee? who dismissed thee? As thou with violence hast cut thy selfe from thy bodie,
how must it needs be dismayed, when that speech shall come from his Mouth, what dost thou in this place? who sent for thee? who dismissed thee? As thou with violence hast Cut thy self from thy body,
or what hils to fall vpon it, to be freed from such a doome? It is good therefore that euerie Christian, who desireth to haue his part in the holie resurrection, should flie from this,
or what hills to fallen upon it, to be freed from such a doom? It is good Therefore that every Christian, who Desires to have his part in the holy resurrection, should fly from this,
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before that he should once thinke of this? With what earnestnesse of prayer, should he resist this tentation? Should I say that Iosephus a Iew, with full reasons refuted that, which was vrged for this vngodly fact, at such time as he was pressed vnto it, by his bloudy minded fellowes? Yea heathen men haue taught this,
before that he should once think of this? With what earnestness of prayer, should he resist this tentation? Should I say that Iosephus a Iew, with full Reasons refuted that, which was urged for this ungodly fact, At such time as he was pressed unto it, by his bloody minded Fellows? Yea heathen men have taught this,
For when Scipio had said, If true life be onely in heauen, vvhy stay I then vpon earth? vvhy hast I not, to come to you? No it is not so, sayth his father, for vnlesse that God vvhose Temple all this is that thou seest, free thee from the fetters of thy body, thou canst not haue an entrance thither.
For when Scipio had said, If true life be only in heaven, why stay I then upon earth? why hast I not, to come to you? No it is not so, say his father, for unless that God whose Temple all this is that thou See, free thee from the fetters of thy body, thou Canst not have an Entrance thither.
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For Tully in that place deriueth his position from Plato, which Macrobius plainely noteth, and Platoes diuine Philosophy, was by hearing or reading, sucked from the bookes of Moses, which thing Eusebius in his booke De Praeparatione Euangelica, doth manifestly lay downe, citing there Numenius the Pythagorian, who writeth that Plato was nothing else,
For Tully in that place deriveth his position from Plato, which Macrobius plainly notes, and plato's divine Philosophy, was by hearing or reading, sucked from the books of Moses, which thing Eusebius in his book De Preparation Evangelical, does manifestly lay down, citing there Numenius the Pythagorean, who Writeth that Plato was nothing Else,
Secondly they are here taxed, who wilfully and without cause, aduenture vppon such things, as are the wayes of death, by that meanes tempting God, to see whether he will preserue them:
Secondly they Are Here taxed, who wilfully and without cause, adventure upon such things, as Are the ways of death, by that means tempting God, to see whither he will preserve them:
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Here let me acknowledge one thing to you, wherof I haue oftētimes thought in my selfe by occasion of that text, which was cited to our Sauiour, by Satan the great tempter in the story last mentioned.
Here let me acknowledge one thing to you, whereof I have oftentimes Thought in my self by occasion of that text, which was cited to our Saviour, by Satan the great tempter in the story last mentioned.
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I haue heard that a reuerend mā, preaching on a time in our sister Vniuersity, at the buriall of one or two gentlemen, who came to an vntimely end by swimming, enforced out of that place of Mathew, that it is the pollicy of the tempter, to draw men from their owne wayes, to the waies of other creatures.
I have herd that a reverend man, preaching on a time in our sister university, At the burial of one or two gentlemen, who Come to an untimely end by swimming, Enforced out of that place of Matthew, that it is the policy of the tempter, to draw men from their own ways, to the ways of other creatures.
I cannot say that at that time, by collection from that text, or by the dolefull example which was then before his eyes, that reuerend learned man vtterly forbad that exercise, as impious & vnlawfull; neither dare I do so:
I cannot say that At that time, by collection from that text, or by the doleful Exampl which was then before his eyes, that reverend learned man utterly forbade that exercise, as impious & unlawful; neither Dare I do so:
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How vncomfortable a thing is it, in a mortall deadly wound, which may very well be thy share, to thinke that thou hast sought the dissolution of thy soule from thy body,
How uncomfortable a thing is it, in a Mortal deadly wound, which may very well be thy share, to think that thou hast sought the dissolution of thy soul from thy body,
what would he haue thought of these men, who will thrust themselues into this straigth, to slay or to be slaine? What the Emperour Honorius, sonne to that good Theodosius, thought of this, appeareth hereby, that as Theodoret writeth, he tooke away all sword-playings and gladiatorie fights, which so long had bene vsed in Rome,
what would he have Thought of these men, who will thrust themselves into this straigth, to slay or to be slain? What the Emperor Honorius, son to that good Theodosius, Thought of this, appears hereby, that as Theodoret Writeth, he took away all sword-playings and gladiatory fights, which so long had be used in Room,
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for Ferdinandus the Emperour, that while he was in the countrey, when one of the Turkish Captaines had reported before the Bassas, that he had challenged into the field, another of the San-iacks or Lieutenants of the Turke, of whom he had receiued some grieuance, the Bassas that Graund Segnieur thrust him presently into prison,
for Ferdinand the Emperor, that while he was in the country, when one of the Turkish Captains had reported before the Bassas, that he had challenged into the field, Another of the San-iacks or Lieutenants of the Turk, of whom he had received Some grievance, the Bassas that Grand Segnieur thrust him presently into prison,
Didst thou dare to denounce the combat against thy fellow souldier? vvere there not Christians to fight vvith? You liue both by the bread of our Emperour,
Didst thou Dare to denounce the combat against thy fellow soldier? were there not Christians to fight with? You live both by the bred of our Emperor,
and would you trye for each others life? Knovv you not that vvhether soeuer of you had ben• slaine, it had bin a losse to our Soueraigne? he had lost a man? a souldier? This was but a worldly reason, which yet holdeth among vs also.
and would you try for each Others life? Know you not that whether soever of you had ben• slain, it had been a loss to our Sovereign? he had lost a man? a soldier? This was but a worldly reason, which yet holds among us also.
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But for the auoiding of slaughter, vpon other men or our selues, which point concerneth the Lords commandement, we should flie from these great occasions of murther, which is so horrible a sinne.
But for the avoiding of slaughter, upon other men or our selves, which point concerns the lords Commandment, we should fly from these great occasions of murder, which is so horrible a sin.
Yet one word more before I leaue this, and that is, that in the Primitiue Church, it was somewhat a strange kind of opinion, that men confessing Christ might make away themselues, to withdraw their bodies from torments, which their persecutours would offer to them;
Yet one word more before I leave this, and that is, that in the Primitive Church, it was somewhat a strange kind of opinion, that men confessing christ might make away themselves, to withdraw their bodies from torments, which their persecutors would offer to them;
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Eusebius in his historie telleth, that in the bloudie time of cruell Diocletian, there were diuerse, who for the reason named, did procure death to thēselues, by throwing their bodies from floores and lofts, & high places.
Eusebius in his history Telleth, that in the bloody time of cruel Diocletian, there were diverse, who for the reason nam, did procure death to themselves, by throwing their bodies from floors and lofts, & high places.
God who simply forbiddeth all murther on our selues, doth also forbid this, because he giueth no exception in this point or case, either directly or indirectly.
God who simply forbiddeth all murder on our selves, does also forbid this, Because he gives no exception in this point or case, either directly or indirectly.
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they did not make themselues guiltie, by laying violent hands on their owne flesh. That were not patience, but impatiencie, and breaking away from the crosse imposed on them.
they did not make themselves guilty, by laying violent hands on their own Flesh. That were not patience, but impatiency, and breaking away from the cross imposed on them.
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Saint Austen very excellentlie disputeth this against the Donatistes, whose treatise who so listeth to reade, shall see that he plainely and substantially prooueth that this is not to be liked in any Christian.
Saint Austen very excellently disputeth this against the Donatists, whose treatise who so lists to read, shall see that he plainly and substantially proveth that this is not to be liked in any Christian.
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Whereupon euen in persecutions, it is not lawfull for vs to perish with our owne hands (vnlesse it be vvhere chastity is indangered) but to submit our selues vnto the striker.
Whereupon even in persecutions, it is not lawful for us to perish with our own hands (unless it be where chastity is endangered) but to submit our selves unto the striker.
He who liued in a deeper time of darknesse and superstition, that is Sarisburiensis in the fifth of his Policraticus, could see definitely and positiuely to determine all this doubt.
He who lived in a Deeper time of darkness and Superstition, that is Sarum in the fifth of his Policraticus, could see definitely and positively to determine all this doubt.
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None of them who haue layd hands on themselues, are sufficiently excused by me, although the Ecclesiasticall storie vvith great commendation, doth extoll some who hastened their owne death,
None of them who have laid hands on themselves, Are sufficiently excused by me, although the Ecclesiastical story with great commendation, does extol Some who hastened their own death,
And this loue hath filled the minds of many of the martyrs, who thought all to be dung, in comparison of that heauenly celestiall beatitude, which is aloft with God.
And this love hath filled the minds of many of the Martyrs, who Thought all to be dung, in comparison of that heavenly celestial beatitude, which is aloft with God.
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Againe, when there is truly in vs a setled hate against sinne, which ariseth from a seruent loue to the Lord, whom we grieue to displease, not for feare,
Again, when there is truly in us a settled hate against sin, which arises from a servent love to the Lord, whom we grieve to displease, not for Fear,
then it it is a good desire, soberly and with ripe iudgement, to wish our selues out of this body, where dayly we prouoke him, whom we loue so entirely.
then it it is a good desire, soberly and with ripe judgement, to wish our selves out of this body, where daily we provoke him, whom we love so entirely.
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and how it did euermore disturbe him, doth cry out passionatly, O wretched man that I am, who shall deliuer me from this body of death? Where certainely he intendeth so much,
and how it did evermore disturb him, does cry out passionately, Oh wretched man that I am, who shall deliver me from this body of death? Where Certainly he intends so much,
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If Elias that powerfull Prophet, be ouertaken thus, to cry, novv it is enough, O Lord take away my soule, for I am no better then my fathers, because Iezabel pursued him, to destroy him if she could take him, he may not be excused.
If Elias that powerful Prophet, be overtaken thus, to cry, now it is enough, Oh Lord take away my soul, for I am no better then my Father's, Because Jezebel pursued him, to destroy him if she could take him, he may not be excused.
but because in a testie peeuishnesse, and vnbeseeming curstnesse, he could not see that effected, which he so hotely desired, that was, to see all Niniue brought to vtter desolation.
but Because in a testy peevishness, and unbeseeming curstness, he could not see that effected, which he so hotly desired, that was, to see all Nineveh brought to utter desolation.
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The same which that fable reporteth, of those wishes which Neptune graunted to him, that they did hurt and not helpe Theseus, is true of Gods part toward vs:
The same which that fable Reporteth, of those wishes which Neptune granted to him, that they did hurt and not help Theseus, is true of God's part towards us:
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yea a hundred exceptions, before we would be readie? It is but Aesopsfable, but the morall thereof is true, that a poore and desolate old man, turning home from the wood with a burthen of stickes vpon him, threw them downe,
yea a hundred exceptions, before we would be ready? It is but Aesopsfable, but the moral thereof is true, that a poor and desolate old man, turning home from the wood with a burden of sticks upon him, threw them down,
13 That which Ionas had witnessed in the second verse of this Chapter, that the Lord is very mercifull and slow to anger, is in this place experimented:
13 That which Ionas had witnessed in the second verse of this Chapter, that the Lord is very merciful and slow to anger, is in this place experimented:
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for when the pot-sheard so grossely had ouerseene it selfe, to grudge against the potter, the creature against his maker, the hote spirite of man would easily haue imagined, that he to whom the wrong was done, to the end that he might preserue his greatnesse entire, would haue let him knowne his owne,
for when the potsherd so grossly had overseen it self, to grudge against the potter, the creature against his maker, the hight Spirit of man would Easily have imagined, that he to whom the wrong was done, to the end that he might preserve his greatness entire, would have let him known his own,
How would a land-lord here haue ruffled vp his tenaunt? but the Prince would haue rung such a lesson to his subiect, that he should well haue remembred with whom he had to deale.
How would a landlord Here have ruffled up his tenant? but the Prince would have rung such a Lesson to his Subject, that he should well have remembered with whom he had to deal.
and clothed with the lightening, who speaketh and the earth doth tremble, who mooueth and the heauen doth quake, who blasted Nadab and Abihu dead in the instant:
and clothed with the lightning, who speaks and the earth does tremble, who moveth and the heaven does quake, who blasted Nadab and Abihu dead in the instant:
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who so disgraced Herode, that in the ruffe of his maiestie he was eaten vp with wormes, would haue shaken vp Ionas so with tauntings and reproches, that he should neuer haue forgotten it? But the Lord to giue a token of his infinite moderation,
who so disgraced Herod, that in the ruff of his majesty he was eaten up with worms, would have shaken up Ionas so with tauntings and Reproaches, that he should never have forgotten it? But the Lord to give a token of his infinite moderation,
and vnconceiuable softnesse, maketh no answer but this, Doest thou vvell to be angry ? Wherein as he doth shew that Ionas was to blame (and therein ouerturneth the excuse of Saint Hierome, who most willingly would couer all,
and unconceivable softness, makes no answer but this, Dost thou well to be angry? Wherein as he does show that Ionas was to blame (and therein overturneth the excuse of Saint Jerome, who most willingly would cover all,
as if there were no fault, and therefore goeth not right, since the text is to the contrarie) so he beareth with the infirmity of the distracted Prophet,
as if there were no fault, and Therefore Goes not right, since the text is to the contrary) so he bears with the infirmity of the distracted Prophet,
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but not desperately euill, and see them ouertaken with affections of anger, of sorrow, or displeasure, we by our mild behauiour, seeke to win them from that fault.
but not desperately evil, and see them overtaken with affections of anger, of sorrow, or displeasure, we by our mild behaviour, seek to win them from that fault.
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or if there be a speaking, onely to say as God sayth here, without further prouocation, Doest thou well to be angry ? He who is wise and prudent, hath learned to pity those who are blind and deafe,
or if there be a speaking, only to say as God say Here, without further provocation, Dost thou well to be angry? He who is wise and prudent, hath learned to pity those who Are blind and deaf,
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15 I know not to whom this precept may rather be commended, then to the Ministers of the Gospell, who should not be ouer readie, to take knowledge of such censures as their people do passe vpon them,
15 I know not to whom this precept may rather be commended, then to the Ministers of the Gospel, who should not be over ready, to take knowledge of such censures as their people do pass upon them,
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an inuectiue declaration against such carping iudges? when perhaps the words were mistaken, perhaps increased and aggrauated, by the carier of the tale.
an invective declaration against such carping judges? when perhaps the words were mistaken, perhaps increased and aggravated, by the carrier of the tale.
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How much safer were it here, if it could not be auoided but knowledge must be taken, in priuate thus to appease the thing which is not right? Do you well to be angry,
How much safer were it Here, if it could not be avoided but knowledge must be taken, in private thus to appease the thing which is not right? Do you well to be angry,
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There was neuer man wiser then Salomon, and he taught much to that purpose, The glory of a man is to passe by an offence, And in his Ecclesiastes, Do not giue thy heart also to heare all vvords that men speake,
There was never man Wiser then Solomon, and he taught much to that purpose, The glory of a man is to pass by an offence, And in his Ecclesiastes, Do not give thy heart also to hear all words that men speak,
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The chiefe poynts. 1. The whole Prophecy of Ionas is not to be applied to Christ. 3 Reasons why Ionas went out of Niniue. 4. Christians are to flie danger. 6. Reasons why he sate on the East side. 8. We should grieue at the ruine of others. 9. Gods seruants are oftentimes meanly entertained in this world. 10. Therfore none should murmure at their want. 11. We may vse any of Gods gifts of foorded vs. 12. Reasons why Ionas waited neare the city. 13. Sathan is the authour of all doubts which are against Gods word. Ionah. 4.5.
The chief points. 1. The Whole Prophecy of Ionas is not to be applied to christ. 3 Reasons why Ionas went out of Nineveh. 4. Christians Are to fly danger. 6. Reasons why he sat on the East side. 8. We should grieve At the ruin of Others. 9. God's Servants Are oftentimes meanly entertained in this world. 10. Therefore none should murmur At their want. 11. We may use any of God's Gifts of forded us 12. Reasons why Ionas waited near the City. 13. Sathan is the author of all doubts which Are against God's word. Jonah. 4.5.
HOw some of the ancient fathers of the Primitiue Church, haue by allegorizing laboured, to apply the greatest part of the whole Prophecy of Ionas, to the person of Christ, may easily appeare to those, who are conuersant in the volumes of those reuerent writers.
HOw Some of the ancient Father's of the Primitive Church, have by allegorizing laboured, to apply the greatest part of the Whole Prophecy of Ionas, to the person of christ, may Easily appear to those, who Are conversant in the volumes of those reverent writers.
And I feare that to a iudicious and sober reader, it will too plaine appeare, that those excellent lights and great pillars of the Church, haue somewhat troubled their owne wits,
And I Fear that to a judicious and Sobrium reader, it will too plain appear, that those excellent lights and great pillars of the Church, have somewhat troubled their own wits,
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For although there be some thing, which by the open witnesse of our Sauiour himselfe, hath good place in him, that as the Prophet vvas three dayes and three nights in the belly of the vvhale,
For although there be Some thing, which by the open witness of our Saviour himself, hath good place in him, that as the Prophet was three days and three nights in the belly of the whale,
so the sonne of man should be three dayes and three nights in the belly of the earth, and some things more besides, which not vnfitly may resemble him,
so the son of man should be three days and three nights in the belly of the earth, and Some things more beside, which not unfitly may resemble him,
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For how fitly shall this going out, and expecting what shall become of the city, be applied vnto Christ? What shall the gourd be, which is spoken of in the next verse,
For how fitly shall this going out, and expecting what shall become of the City, be applied unto christ? What shall the gourd be, which is spoken of in the next verse,
But there is some difference among the interpreters, whether that knowledge was giuen vnto him being in the city, that it should not so prooue as he had fore-told,
But there is Some difference among the Interpreters, whither that knowledge was given unto him being in the City, that it should not so prove as he had foretold,
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Againe it is controuersed, whether this which now followeth to the end of the Chapter, were a new griefe that surprized him, besides that which before had troubled and vexed him,
Again it is controversed, whither this which now follows to the end of the Chapter, were a new grief that surprised him, beside that which before had troubled and vexed him,
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or rather but onely a farther explication of that which is past, which Iunius and Tremelius not obscurely do insinuate, expressing the beginning of this verse and the next, by, For he vvent out of the city, and for the Lord prepared a gourd.
or rather but only a farther explication of that which is past, which Iunius and Tremelius not obscurely do insinuate, expressing the beginning of this verse and the next, by, For he went out of the City, and for the Lord prepared a gourd.
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so that thereby at the first he eased himselfe, plotting the leaues thereof as fit to shadow him, in manner of a booth, to the which also Iunius very openly doth bend,
so that thereby At the First he eased himself, plotting the leaves thereof as fit to shadow him, in manner of a booth, to the which also Iunius very openly does bend,
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so intending that he sate there, no more then one day (for the next morning the gourd withered) or whether as some other do rather suppose, he made himselfe first a booth,
so intending that he sat there, no more then one day (for the next morning the gourd withered) or whither as Some other do rather suppose, he made himself First a booth,
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but because they make no difference in the substance of the story, I mind not to pursue them, auoiding on the one side, confusion of the part of the hearer, which cannot chuse but arise by intricate things;
but Because they make no difference in the substance of the story, I mind not to pursue them, avoiding on the one side, confusion of the part of the hearer, which cannot choose but arise by intricate things;
first, his going out of the city, Ionah went out of the city, secondly, his sitting downe & where, he sate on the East side of the city, thirdly, what he did there, he made him a booth and sate there in the shadow, fourthly, the end and reason of his staying in that place, till he might see vvhat should become of the city.
First, his going out of the City, Jonah went out of the City, secondly, his sitting down & where, he sat on the East side of the City, Thirdly, what he did there, he made him a booth and sat there in the shadow, fourthly, the end and reason of his staying in that place, till he might see what should become of the City.
3 If Ionas hauing very peremptorily preached the destruction of Niniue, were aduertised in the city, that the decree gone out against them was altered,
3 If Ionas having very peremptorily preached the destruction of Nineveh, were advertised in the City, that the Decree gone out against them was altered,
then this messenger who mightily stood vpon his reputation, as before I haue shewed (although therein he made no dainty, to mistake the whole matter, which must euer be supposed) had great reason to be gone.
then this Messenger who mightily stood upon his reputation, as before I have showed (although therein he made no dainty, to mistake the Whole matter, which must ever be supposed) had great reason to be gone.
For allowing his owne ground, that himselfe had sayd one thing, and now there fell out another, in the altering whereof, he was no way satisfied, he might thinke that as a lyar, he might iustly be derided,
For allowing his own ground, that himself had said one thing, and now there fell out Another, in the altering whereof, he was no Way satisfied, he might think that as a liar, he might justly be derided,
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Now that a man should come so farre, and should openly cry out, before such a multitude, who brought it to the Kings eare, that there was ready at the dores the ruine of a place Imperiall,
Now that a man should come so Far, and should openly cry out, before such a multitude, who brought it to the Kings ear, that there was ready At the doors the ruin of a place Imperial,
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might well make this erring and misunderstanding man, to slinke aside from them, who before had bene witnesses of his terrible words, which now were returned al to wind.
might well make this erring and misunderstanding man, to slink aside from them, who before had be Witnesses of his terrible words, which now were returned all to wind.
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For had he bin but a man, yet to speake an vntruth voluntarily and asseuerantly, had bene a shamefull thing, especially in the hearing of many and great men, as Syracides well noteth, be ashamed of lies before the Prince and men of authority ;
For had he been but a man, yet to speak an untruth voluntarily and asseuerantly, had be a shameful thing, especially in the hearing of many and great men, as Syracides well notes, be ashamed of lies before the Prince and men of Authority;
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but not lay open to be blasphemed by Ethnikes and Atheists, might make him who was led and possessed with a fancy of ignorance and errour, to flye the sight of men:
but not lay open to be blasphemed by Ethnics and Atheists, might make him who was led and possessed with a fancy of ignorance and error, to fly the sighed of men:
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Ahitophel who presumed on the depth of his owne wit, and the acceptance of his counsell, cannot endure and suffer that it should not take place, but rather he will dye.
Ahithophel who presumed on the depth of his own wit, and the acceptance of his counsel, cannot endure and suffer that it should not take place, but rather he will die.
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For if desolation were now to come vpon them, and as reprobate cast-awayes, or impenitent sinners, they were to smart home, the Prophet had great cause to hasten him from among them,
For if desolation were now to come upon them, and as Reprobate castaways, or impenitent Sinners, they were to smart home, the Prophet had great cause to hasten him from among them,
But Gods owne direction might make him wary therein, who when he meant to destroy Sodome and Gomorrha, he sent two Angels to Lot, both to warne him and to hasten him, from the daunger there to follow.
But God's own direction might make him wary therein, who when he meant to destroy Sodom and Gomorrha, he sent two Angels to Lot, both to warn him and to hasten him, from the danger there to follow.
And when he was disposed to make Corah, Dathan and Abiron, a fearefull example to all succeeding ages, he made Moses cry to all that were neare him, Depart from the tents of these wicked men,
And when he was disposed to make Corah, Dathan and Abiram, a fearful Exampl to all succeeding ages, he made Moses cry to all that were near him, Depart from the tents of these wicked men,
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And Christians vnlesse they will tempt God, by presuming of his mercy, or of their owne merite are bound to depart from all such places, where they know that deseruedly the rod of the Lord doth hang ouer.
And Christians unless they will tempt God, by presuming of his mercy, or of their own merit Are bound to depart from all such places, where they know that deservedly the rod of the Lord does hang over.
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It was Saint Iohns case, who comming into the Bathe, where he found the Arch-hereticke Cerinthus washing, he went hastily out and called to his company, Let vs flye away with speed,
It was Saint Iohns case, who coming into the bath, where he found the Arch-heretic Cerinthus washing, he went hastily out and called to his company, Let us fly away with speed,
or ruffianly companions, whom onely filthinesse of speech or disguised haire, or other swaggering behauiour full of rudenesse Thraso-like, doth commend shall I say? or much rather doth condemne, they would secretly slip away,
or ruffianly Sodales, whom only filthiness of speech or disguised hair, or other swaggering behaviour full of rudeness Thraso-like, does commend shall I say? or much rather does condemn, they would secretly slip away,
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For if plagues do waite on sin, as vndoubtedly they do, why may not God strike suddenly betweene cups and crowzings, as almost befell to Balthasar? Why may he not turne the weapons of one against another,
For if plagues do wait on since, as undoubtedly they do, why may not God strike suddenly between cups and crowzings, as almost befell to Balthasar? Why may he not turn the weapons of one against Another,
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and hauocke was made of all things, both within and without, the Disciples of the Apostles, that little faithfull flocke, being forewarned by an Angell, had gotten themselues to Pella, a city not farre off, where they remained in safety.
and havoc was made of all things, both within and without, the Disciples of the Apostles, that little faithful flock, being forewarned by an Angel, had got themselves to Pella, a City not Far off, where they remained in safety.
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As those whom in his purpose he hath designed to euill, shall haue all things to the worst (as all the miracles were to Pharao) they shall either haue their sight blinded, that seeing they shall not see,
As those whom in his purpose he hath designed to evil, shall have all things to the worst (as all the Miracles were to Pharaoh) they shall either have their sighed blinded, that seeing they shall not see,
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as Hierome doth translate it, or on the East of the city, as other more plainely haue it, which place why of all other he chose for his abode, may be very well worth the doubting.
as Jerome does translate it, or on the East of the City, as other more plainly have it, which place why of all other he chosen for his Abided, may be very well worth the doubting.
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The matter which I minded most, was that his sitting vpon the East side, might foreshew the manner of the Christians seruice, which was accustomed to be toward the East,
The matter which I minded most, was that his sitting upon the East side, might foreshow the manner of the Christians service, which was accustomed to be towards the East,
because the holy city Hierusalem (in the which most apparantly of all the earth, the Lord resided) was Westward, toward which he did looke, as well as toward Niniue.
Because the holy City Jerusalem (in the which most apparently of all the earth, the Lord resided) was Westward, towards which he did look, as well as towards Nineveh.
And since we do find in that prayer of Salomon, at the dedicating of the Temple, that the Israelites being in straunge lands, were to looke toward that place,
And since we do find in that prayer of Solomon, At the dedicating of the Temple, that the Israelites being in strange Lands, were to look towards that place,
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when they begged any thing of God, our Prophet in blind zeale might turne himselfe thither, to aske the consummation and performance indeed, of that which he had spoken.
when they begged any thing of God, our Prophet in blind zeal might turn himself thither, to ask the consummation and performance indeed, of that which he had spoken.
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Againe if the Lord had promised, to send from that place, comfort to his being in distresse, whensoeuer he was pleased to shew mercy, it might well be coniectured, that now intending anger and iudgement in high measure, he might from thence send it vpon the city Niniue.
Again if the Lord had promised, to send from that place, Comfort to his being in distress, whensoever he was pleased to show mercy, it might well be conjectured, that now intending anger and judgement in high measure, he might from thence send it upon the City Nineveh.
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What profit is it to you to be here in this Garden, and not to enioy those things which this delicate place doth yeeld? Nay therefore is your griefe the more bitter and smartfull, that see these things you may,
What profit is it to you to be Here in this Garden, and not to enjoy those things which this delicate place does yield? Nay Therefore is your grief the more bitter and smartfull, that see these things you may,
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What a griefe is it, to see the thing which thou doest hate, and not to see thy will on it? How carefull should we be, to pray to God, to remooue vs from the causes of such temptations, that he do not set before vs things, whereon we may set our mind, with an euill passion or sinister affection;
What a grief is it, to see the thing which thou dost hate, and not to see thy will on it? How careful should we be, to pray to God, to remove us from the Causes of such temptations, that he do not Set before us things, whereon we may Set our mind, with an evil passion or sinister affection;
For if of himselfe he would not be content in piety, that an increase of his maisters retinue should be made, by the comming in of so many, by repentance and sorrow:
For if of himself he would not be content in piety, that an increase of his masters retinue should be made, by the coming in of so many, by Repentance and sorrow:
and seene so many houses, so goodly and glorious workemanship, as must needes be in that city, such temples and such pallaces, so sumptuous and delightfull:
and seen so many houses, so goodly and glorious workmanship, as must needs be in that City, such Temples and such palaces, so sumptuous and delightful:
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when he saw that in such a masse of houses as there was, there must needs be thousands of people, some of them morally honest, some infants who neuer actually deserued to perish, this rigour of his fury,
when he saw that in such a mass of houses as there was, there must needs be thousands of people, Some of them morally honest, Some Infants who never actually deserved to perish, this rigour of his fury,
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Yea heathen men by that light which nature yeelded to them, when it came to that passe, that they saw great things must perish, they haue wept that it should be so,
Yea heathen men by that Light which nature yielded to them, when it Come to that pass, that they saw great things must perish, they have wept that it should be so,
An example of this in some sort, may be that gentle and soft and kind Titus, who deserued to be called Deliciae human generis, the delicacy of mankind, for he being to see that executed, which Christ foretold should happen to Hierusalem, stretched foorth his hands,
an Exampl of this in Some sort, may be that gentle and soft and kind Titus, who deserved to be called Deliciae human Generis, the delicacy of mankind, for he being to see that executed, which christ foretold should happen to Jerusalem, stretched forth his hands,
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But that sturdy and rough Marcellus, who neither winning nor losing, conquering nor conquered could let Hannibal be in quiet, shall not lose his praises here.
But that sturdy and rough Marcellus, who neither winning nor losing, conquering nor conquered could let Hannibal be in quiet, shall not loose his praises Here.
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Which as partly he did for ioy, to see such a conquest gotten, so the author doth not dissemble it, that partly it was againe, with remembrance of the auncient glory of that braue city, where when so many things of fame, had bene done in former ages,
Which as partly he did for joy, to see such a conquest got, so the author does not dissemble it, that partly it was again, with remembrance of the ancient glory of that brave City, where when so many things of fame, had be done in former ages,
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Our Prophet in his looking vpon Niniue, might haue dreamed, that Hierusalem or Samaria, this of Israel, that of Iuda might come to the selfe same miserie, which now hanged ouer other,
Our Prophet in his looking upon Nineveh, might have dreamed, that Jerusalem or Samaria, this of Israel, that of Iuda might come to the self same misery, which now hanged over other,
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The stone cast at our neighbour, may rebound on our owne heads ▪ Therefore it is good, that euermore we should do reason to other men, that the thing which falleth on vs may be so much the milder.
The stone cast At our neighbour, may rebound on our own Heads ▪ Therefore it is good, that evermore we should do reason to other men, that the thing which falls on us may be so much the milder.
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They are not to expect pallaces, and goodly manner houses, and other things accordingly, but the meanest and basest matters oftentimes shall be their portion.
They Are not to expect palaces, and goodly manner houses, and other things accordingly, but the Meanest and Basest matters oftentimes shall be their portion.
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Yea the sonne of man himselfe, he who made the world and all in it, that thereby he might teach vs patience, was in worse state then the birds, in worse case then the foxes:
Yea the son of man himself, he who made the world and all in it, that thereby he might teach us patience, was in Worse state then the Birds, in Worse case then the foxes:
then why doth wormes-meate boast of that which it holdeth his glory, but indeed is but a toy? of pyed and coloured clothes, which sheepe and wormes send vnto them? of gold which is but thicke clay? of musicke all whose sweetnesse is ended with the stroke? of curious sumptuous houses, which haue lesse rest then a cottage? of dainty faire which once eaten, hath no farther vse in the world? Why should other be despised,
then why does Wormsmeat boast of that which it holds his glory, but indeed is but a toy? of Pied and coloured clothes, which sheep and worms send unto them? of gold which is but thick clay? of music all whose sweetness is ended with the stroke? of curious sumptuous houses, which have less rest then a cottage? of dainty fair which once eaten, hath no farther use in the world? Why should other be despised,
for the want of these vnnecessaries, when the worst oft times enioy them, and the holiest seldome touch them? It is a vanity of all vanities, to set our rest vpon that, without which a man may well be.
for the want of these unnecessaries, when the worst oft times enjoy them, and the Holiest seldom touch them? It is a vanity of all vanities, to Set our rest upon that, without which a man may well be.
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10 Now concerning the vnpatient soule, which doth vexe and disturbe it selfe, with the wants which it endureth, what reason hath it for that? This party fareth not,
10 Now Concerning the unpatient soul, which does vex and disturb it self, with the Wants which it Endureth, what reason hath it for that? This party fareth not,
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But doest thou loue him and serue him? Why then wilt thou be wiser then he, who is perfection of wisedome? Is it not a most likely thing, that he best vnderstandeth, what it is that is good for thee? When he seeth thee fit for better,
But dost thou love him and serve him? Why then wilt thou be Wiser then he, who is perfection of Wisdom? Is it not a most likely thing, that he best understandeth, what it is that is good for thee? When he sees thee fit for better,
But what is that, wherein neuer any was so plagued as thou art? Art thou sicke and full of sores? I hope thou wilt not offer to compare thy selfe with Iob. Art thou ragged in thy clothes,
But what is that, wherein never any was so plagued as thou art? Art thou sick and full of sores? I hope thou wilt not offer to compare thy self with Job Art thou ragged in thy clothes,
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and hast no house but a poore one, wherein is nothing but want? I trust that thou art short of them, who wandred vp and downe in sheepes-skinnes and in goates-skinnes, on the mountaines and in caues.
and hast no house but a poor one, wherein is nothing but want? I trust that thou art short of them, who wandered up and down in sheep-skins and in Goatskins, on the Mountains and in caves.
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Art thou forced to drinke water? I beleeue thou art not farther vrged, then our Sauiour Christ himselfe was, when he begged water of the woman of Samaria.
Art thou forced to drink water? I believe thou art not farther urged, then our Saviour christ himself was, when he begged water of the woman of Samaria.
without thankfulnesse to God, and other points of like sort) the euerlasting father doth graunt vnto a man great prerogatiue, to vse things of delight, wine to glad the heart of man, for so Dauid doth speake;
without thankfulness to God, and other points of like sort) the everlasting father does grant unto a man great prerogative, to use things of delight, wine to glad the heart of man, for so David does speak;
Glorious and costly attire, for Hester did weare such, & Abrahams seruant gaue to Rebecca Isaacs spouse, both earings for her eares, and bracelets for her hands.
Glorious and costly attire, for Esther did wear such, & Abrahams servant gave to Rebecca Isaacs spouse, both earings for her ears, and bracelets for her hands.
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Let thy clothes be white sayth the wiseman, intending neatenesse and cleanlinesse. The coate of Christ himselfe was of workemanship more then ordinarie, either wouen, or knit,
Let thy clothes be white say the Wiseman, intending neatenesse and cleanliness. The coat of christ himself was of workmanship more then ordinary, either woven, or knit,
Yea in hunting and in hawking (taken how and when and by whom, it ought of right to be taken) as Gods glory appeareth, who hath so disposed dumme creatures to persecute one another,
Yea in hunting and in hawking (taken how and when and by whom, it ought of right to be taken) as God's glory appears, who hath so disposed dumb creatures to persecute one Another,
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And when we see our selues to be ouerborne, with the malice and impudent importunity of the priests and the people, we neede not feare to appeale to a court of iustice,
And when we see our selves to be overborn, with the malice and impudent importunity of the Priests and the people, we need not Fear to appeal to a court of Justice,
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12 If he came out of the citie, before that he knew the mind of God, repenting him of the euill, which he said that he would bring vpon them, he had great cause to waite, what the end of all should be.
12 If he Come out of the City, before that he knew the mind of God, repenting him of the evil, which he said that he would bring upon them, he had great cause to wait, what the end of all should be.
and had smarted well for it, hauing now sustained the brunt, and endured the worst of the matter, he might verie well expect the end, either for his owne satisfaction,
and had smarted well for it, having now sustained the brunt, and endured the worst of the matter, he might very well expect the end, either for his own satisfaction,
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But if before his comming to the East side of the citie, and the making of his booth, he had receiued intimation of Gods mind, to spare the Niniuites, (as the narration literally lieth) then it noteth the resolued greedinesse which was in him, to see all ruinated.
But if before his coming to the East side of the City, and the making of his booth, he had received intimation of God's mind, to spare the Niniuites, (as the narration literally lies) then it notes the resolved greediness which was in him, to see all ruinated.
when an Israelite and a Prophet, shall sit and watch euerie moment, (as Aegeus did for his sonne Theseus) when such a citie as Niniue shall come to desolation? When that noble Paulus Aemilius had receiued from Perseus (who was now enforced to miserie) a letter which imported the yeelding of himselfe,
when an Israelite and a Prophet, shall fit and watch every moment, (as Aegeus did for his son Theseus) when such a City as Nineveh shall come to desolation? When that noble Paulus Aemilius had received from Perseus (who was now Enforced to misery) a Letter which imported the yielding of himself,
although this was like to be much for the gaine and honor of Aemilius, yet now thinking that his fall was the ending of that monarchie, which while Alexander liued was renowmed in all the earth, he broke foorth into teares:
although this was like to be much for the gain and honour of Aemilius, yet now thinking that his fallen was the ending of that monarchy, which while Alexander lived was renowned in all the earth, he broke forth into tears:
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13 Such doubting as this is, where so euer it be found, and a striuing to haue things be, according to mans proiect, against the apparant truth of Gods designes,
13 Such doubting as this is, where so ever it be found, and a striving to have things be, according to men project, against the apparent truth of God's designs,
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or his word, is deriued frō the capitall or chiefe enemie of our soule, who like the old man in Horace, is spe longus, long in hope, and will not quickly giue ouer,
or his word, is derived from the capital or chief enemy of our soul, who like the old man in Horace, is See longus, long in hope, and will not quickly give over,
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When he knoweth, that where the Lord beginneth a good worke, he will perfect it, yet he will not leaue to oppugne the regenerate man, euen to his death:
When he Knoweth, that where the Lord begins a good work, he will perfect it, yet he will not leave to oppugn the regenerate man, even to his death:
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and manie apparant signes of his D•itie were then giuen, though afterward he tried with him when hauing fasted for fortie dayes, he endured three such temptations,
and many apparent Signs of his D•itie were then given, though afterwards he tried with him when having fasted for fortie days, he endured three such temptations,
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not knowing whether if once he brought it to that passe as to lay him in his graue, with waight or watch or somewhat, he might happen to keepe him there.
not knowing whither if once he brought it to that pass as to lay him in his graven, with weight or watch or somewhat, he might happen to keep him there.
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first to try all spirits, that we be not deceiued in taking errour for truth, that so we may not yeeld to each suggestion, of appearance or probability, for that is not Christian wisedome,
First to try all spirits, that we be not deceived in taking error for truth, that so we may not yield to each suggestion, of appearance or probability, for that is not Christian Wisdom,
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then with constant resolution, with patience and obedience, let vs yeeld our selues vnto it, not with humming or standing like Lots wife, who desired very faine to be safe in the mountaines,
then with constant resolution, with patience and Obedience, let us yield our selves unto it, not with humming or standing like Lots wife, who desired very feign to be safe in the Mountains,
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The Lord direct vs so with his grace, that making vse of such lessons, as the word in euery petty circumstance doth yeeld vnto vs, we may serue him with alacrity, neuer swayed aside by our will, till we come vnto his kingdome, to the which the Father bring vs for his owne Sonne Christ his sake, to both whom and the holy Spirit be praise for euermore.
The Lord Direct us so with his grace, that making use of such Lessons, as the word in every Petty circumstance does yield unto us, we may serve him with alacrity, never swayed aside by our will, till we come unto his Kingdom, to the which the Father bring us for his own Son christ his sake, to both whom and the holy Spirit be praise for evermore.
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The chiefe poynts. 3. It hath bene controuersed what greene thing it was, which grew vp vnto Ionas. 5. What it was in truth. 6. Gods power in helping his seruants. 7. His prouidence disposeth smallest things. 8. in our griefe God refresheth vs one way or other. 9. The vnwise ioy of Ionas for the gourd. 10. Our mind runneth too much on worldly things;
The chief points. 3. It hath be controversed what green thing it was, which grew up unto Ionas. 5. What it was in truth. 6. God's power in helping his Servants. 7. His providence Disposeth Smallest things. 8. in our grief God refresheth us one Way or other. 9. The unwise joy of Ionas for the gourd. 10. Our mind Runneth too much on worldly things;
as children, 11. beauty and long hair•. 12. Hastie mat•ers are soone gone. 13. All things here are vnconstant. 14. God in his loue taketh many of them from vs. Ionah. 4.6.7.
as children, 11. beauty and long hair•. 12. Hasty mat•ers Are soon gone. 13. All things Here Are unconstant. 14. God in his love Takes many of them from us Jonah. 4.6.7.
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OVr Prophet being earnest on euery thing, saue that which he ought to do (for therein he is slow inough, as appeareth in the first Chapter) with a burning desire to see Niniue desolated, sitteth him downe neare the city, thinking euerie minute long before that was effected.
Our Prophet being earnest on every thing, save that which he ought to do (for therein he is slow enough, as appears in the First Chapter) with a burning desire to see Nineveh desolated, Sitteth him down near the City, thinking every minute long before that was effected.
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Albeit these people were farre more, yet he doth not for them as Abraham did for Sodome, that is, double and triple a passionate request, that they might be forgiuen,
Albeit these people were Far more, yet he does not for them as Abraham did for Sodom, that is, double and triple a passionate request, that they might be forgiven,
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and the literall proceeding, and going on of the story do seeme to enforce it) or being troubled otherwise (as some other would haue it) with the scorching heate of the Sunne,
and the literal proceeding, and going on of the story do seem to enforce it) or being troubled otherwise (as Some other would have it) with the scorching heat of the Sun,
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and demonstratiue instruction, that he was much to blame, that himselfe louing such a trifle, would haue had no reckening made, of such a city as Niniue.
and demonstrative instruction, that he was much to blame, that himself loving such a trifle, would have had no reckoning made, of such a City as Nineveh.
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That you may the better conceiue this whole case of the Prophet, so plentifully teaching vs as it doth, may it please you to note with me those three things, which the text doth orderly offer to vs. First the prouision here made for him, of purpose by the Lord;
That you may the better conceive this Whole case of the Prophet, so plentifully teaching us as it does, may it please you to note with me those three things, which the text does orderly offer to us First the provision Here made for him, of purpose by the Lord;
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The later Greeke interpreters, to wit Aquila, and Symmachus, and Theodotion, not liking of that word, did render it by NONLATINALPHABET, which is as much as Iuy.
The later Greek Interpreters, to wit Aquila, and Symmachus, and Theodotion, not liking of that word, did render it by, which is as much as Ivy.
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When Hierome afterward tooke on him to translate the old Testament, out of the Hebrew into Latine, he following those later ones, put it hederam that is Iuy.
When Jerome afterwards took on him to translate the old Testament, out of the Hebrew into Latin, he following those later ones, put it Hederam that is Ivy.
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And his translation now in his owne time growing to be read, and that commonly in Churches, it seemed straunge to the people, who were before vsed to copies taken out of the Septuagint, to heare such an alteration.
And his Translation now in his own time growing to be read, and that commonly in Churches, it seemed strange to the people, who were before used to copies taken out of the septuagint, to hear such an alteration.
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as Hierome readeth, Iuy, they rather beleeuing that, whereunto themselues had bene vsed, by their former bookes and copies, fell to brauling with the Bishop:
as Jerome readeth, Ivy, they rather believing that, whereunto themselves had be used, by their former books and copies, fell to brawling with the Bishop:
or malice to the Bishop, or perchance to all the Christians, whom they could be glad to see •arring, pronounced it to be a gourd, and Hierome to be deceiued.
or malice to the Bishop, or perchance to all the Christians, whom they could be glad to see •arring, pronounced it to be a gourd, and Jerome to be deceived.
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and hauing other sayings to Hierome, (as men who are most learned, do not euermore agree in all matters and circumstances) with humility and great modesty,
and having other sayings to Jerome, (as men who Are most learned, do not evermore agree in all matters and Circumstances) with humility and great modesty,
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Hierome knowing his owne worth, and by his skill in the Hebrew, which was then rare among the Christians, being sure that he had aduantage ouer all that would oppugne him, spareth not to keepe his owne, for credit and reputation;
Jerome knowing his own worth, and by his skill in the Hebrew, which was then rare among the Christians, being sure that he had advantage over all that would oppugn him, spares not to keep his own, for credit and reputation;
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and first disclaimeth the Iewes for ignorant or malicious, and then secretly girdeth at them, who would needes haue it a gourd, calling them Cucurbitarios. This is to be found in that Epistle, which is counted the eleuenth in Austen, where but briefly shewing the truth, he referreth the reader farther to his Commentary on Ionas.
and First disclaimeth the Iewes for ignorant or malicious, and then secretly Girdeth At them, who would needs have it a gourd, calling them Cucurbitarios. This is to be found in that Epistle, which is counted the Eleventh in Austen, where but briefly showing the truth, he Refers the reader farther to his Commentary on Ionas.
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Now hauing no apt Latine word, I thought it not fit sayth he, to vse the Hebrew, Kikajon, the Lord prepared a Kikajon, lest Grammarians lighting on it,
Now having no apt Latin word, I Thought it not fit say he, to use the Hebrew, Kikajon, the Lord prepared a Kikajon, lest Grammarians lighting on it,
or mountaine of Baeotia, or some other monstrous matter. Thus was Hierome put to his shifts, neither ignorantly nor faithlesly, peruerting the holy Scripture,
or mountain of Boeotia, or Some other monstrous matter. Thus was Jerome put to his shifts, neither ignorantly nor faithlesly, perverting the holy Scripture,
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This is an instruction to vs, that either in translators or expositours of the Scripture, we should not be too seuere, to censure them or controll them, especially when their learning and faithfulnesse is knowne to all,
This is an instruction to us, that either in translators or expositors of the Scripture, we should not be too severe, to censure them or control them, especially when their learning and faithfulness is known to all,
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Whereunto this may be added as the third, which I did not mention before, that this plant is very subiect to the gnawing and hurt of wormes, which more cleareth that, which anon followeth in the third place.
Whereunto this may be added as the third, which I did not mention before, that this plant is very Subject to the gnawing and hurt of worms, which more cleareth that, which anon follows in the third place.
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or they may be forced by a Periphrasis, to circumscribe and delate that, which thēselues could wish were shorter. (And yet afterward, another may come, who at the first sight, lighteth on a word or phrase, whereof the former could not thinke.) Here to shew a mans integrity, in obscurities and great difficulties, the translatour shall do well, to giue a reason of his deed, in some obseruations or illustrations, that those things may appeare in the margent,
or they may be forced by a Periphrasis, to circumscribe and delate that, which themselves could wish were shorter. (And yet afterwards, Another may come, who At the First sighed, lights on a word or phrase, whereof the former could not think.) Here to show a men integrity, in Obscurities and great difficulties, the translator shall do well, to give a reason of his deed, in Some observations or illustrations, that those things may appear in the margin,
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For our later interpreters, discouering that Kikajon in the Hebrew, is the same that NONLATINALPHABET in the Greeke, which is spoken of by Dioscorides,
For our later Interpreters, discovering that Kikajon in the Hebrew, is the same that in the Greek, which is spoken of by Dioscorides,
and Theophrastus, and Galen, and whence that oyle doth come, which is commonly called NONLATINALPHABET, and that NONLATINALPHABET in the Greeke, is the same also with NONLATINALPHABET, haue found out Latine words, which may expresse them both.
and Theophrastus, and Galen, and whence that oil does come, which is commonly called, and that in the Greek, is the same also with, have found out Latin words, which may express them both.
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Other sayth he, call it croton, and some do name it trixis, and some sesamum siluestre. He hath that last name without question, from the writings of Dioscorides, who calleth NONLATINALPHABET, and NONLATINALPHABET, also NONLATINALPHABET.
Other say he, call it croton, and Some do name it trixis, and Some sesamum silvester. He hath that last name without question, from the writings of Dioscorides, who calls, and, also.
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But now the Latine word Ricinus, is best knowne for this tree, whereof the oyle which is made is called Olium ricininum. The Christian Philosophers and Physitians of later time, commonly terme it Palma Christi. So that for the Latine translatiō we haue now words fit inough,
But now the Latin word Ricinus, is best known for this tree, whereof the oil which is made is called Olium ricininum. The Christian Philosophers and Physicians of later time, commonly term it Palma Christ. So that for the Latin Translation we have now words fit enough,
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And manifest it is, that he prepared it suddenly, for it followeth afterward, Thou hast pity on the gourd, which grew vp in the night, and perished in another night.
And manifest it is, that he prepared it suddenly, for it follows afterwards, Thou hast pity on the gourd, which grew up in the night, and perished in Another night.
This sheweth the power of God, in the generall dispensation of all things in the world, that when he listeth, he can make and send creatures on the earth, which shall complete his designements.
This shows the power of God, in the general Dispensation of all things in the world, that when he lists, he can make and send creatures on the earth, which shall complete his designments.
He turneth the flouds into a wildernesse, and drieth vp the water-springs. A fruitfull land he maketh barren, for the wickednesse of them that dwell therein.
He turns the floods into a Wilderness, and drieth up the water-springs. A fruitful land he makes barren, for the wickedness of them that dwell therein.
In the time of dearth in Samaria, within the space of a day he can make a measure of fine flowre to be sold for a sicle, and two measures of barley to be at the selfe same rate:
In the time of dearth in Samaria, within the Molle of a day he can make a measure of fine flower to be sold for a sickle, and two measures of Barley to be At the self same rate:
It is a great comfort to his seruants, that euermore he can, and oftentimes he doth prouide for his in their neede, not a shadow onely with Ionas, to hang ouer their heads,
It is a great Comfort to his Servants, that evermore he can, and oftentimes he does provide for his in their need, not a shadow only with Ionas, to hang over their Heads,
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But if it were for our good, what combining or conspiring of all the world against vs, what aduersity or extremity, shall hinder vs from our happinesse? If among our owne, we find not that comfort which we should, then as he did to Ioseph,
But if it were for our good, what combining or conspiring of all the world against us, what adversity or extremity, shall hinder us from our happiness? If among our own, we find not that Comfort which we should, then as he did to Ioseph,
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If both our owne and strangers, and all mankind should leaue vs, yet birds and beasts he hath for vs, the rauens to feede Elias, the dogges to licke the sores of Lazarus the poore begger.
If both our own and Strangers, and all mankind should leave us, yet Birds and beasts he hath for us, the Ravens to feed Elias, the Dogs to lick the sores of Lazarus the poor beggar.
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What? is a litle blast of wind, the immediate worke of God? and a litle tree for a shadow, was it made by his finger? yea was the worme his ordinance, such a base and creeping creature? Doth God take care of these things? Where is the Atheist and the Epicure, who if he will be so good,
What? is a little blast of wind, the immediate work of God? and a little tree for a shadow, was it made by his finger? yea was the worm his Ordinance, such a base and creeping creature? Does God take care of these things? Where is the Atheist and the Epicure, who if he will be so good,
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as to allow the being of an high power, which sitteth aboue in maiestie, yet he will not be perswaded, that he meaneth to trouble himselfe with inferiour & small matters.
as to allow the being of an high power, which Sitteth above in majesty, yet he will not be persuaded, that he means to trouble himself with inferior & small matters.
Perhaps he regardeth the tumbling about of heauē, & the going out of the Sunne, or Moone, or starres, but for these lower bodies, no care nor account of them.
Perhaps he Regardeth the tumbling about of heaven, & the going out of the Sun, or Moon, or Stars, but for these lower bodies, no care nor account of them.
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Who wil think that God will be busied, about the riding and going, the inuentions and deuises, the trades and occupations, of wise men and of fooles? Hearken Atheist and listen Epicure, not the meanest man on earth, not the smallest child in the wombe, not a sleeping or a waking, a waxing or decreasing,
Who will think that God will be busied, about the riding and going, the Inventions and devises, the trades and occupations, of wise men and of Fools? Harken Atheist and listen Epicure, not the Meanest man on earth, not the Smallest child in the womb, not a sleeping or a waking, a waxing or decreasing,
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for the sufferings of thy sorowes, the troubles of thy heart, the endurings of thy vexations, the conflicts of thy conscience, are knowne & daily seene.
for the sufferings of thy sorrows, the Troubles of thy heart, the endurings of thy vexations, the conflicts of thy conscience, Are known & daily seen.
He who taketh such care as God doth, of winds and trees and wormes, certainly reckeneth all thy flights, putteth thy teares in a bottle, noteth all things in a booke.
He who Takes such care as God does, of winds and trees and worms, Certainly Reckoneth all thy flights, putteth thy tears in a Bottle, notes all things in a book.
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But to say no more of him, (either for his power or his prouidence) who prouided this for Ionas, in a word let vs see the vse of that which is prepared.
But to say no more of him, (either for his power or his providence) who provided this for Ionas, in a word let us see the use of that which is prepared.
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but in present to sustaine him, that he vtterly sinke not downe by his peeuish and froward griefe, doth send him here a small thing, to serue his turne the while.
but in present to sustain him, that he utterly sink not down by his peevish and froward grief, does send him Here a small thing, to serve his turn the while.
And indeede by this meanes, the wicked oftentimes do come to their finall destruction. But God being better minded to all those whom he loueth, doth moderate their vexations,
And indeed by this means, the wicked oftentimes do come to their final destruction. But God being better minded to all those whom he loves, does moderate their vexations,
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although I dare not say doth content vs. When we are readie to drowne, a little twigge being suddenly catched on, doth relieue vs. When we are ready to famish, a little food doth preserue vs,
although I Dare not say does content us When we Are ready to drown, a little twig being suddenly catched on, does relieve us When we Are ready to famish, a little food does preserve us,
Doubtlesse the conflicts of Paule were many while he liued at Rome, with Gentiles and Iewes, with the learned and vnlearned, with the persecuting tyrant,
Doubtless the conflicts of Paul were many while he lived At Rome, with Gentiles and Iewes, with the learned and unlearned, with the persecuting tyrant,
In this point let euery one of Gods children looke to himselfe, and remember, if oftentimes when his fretting hath bene greatest, he hath not had some allay, by the comming in of a friend, by receiuing of some letter, by hearing somewhat else which better doth content him, by some thing before not thought of, which pleaseth for the time,
In this point let every one of God's children look to himself, and Remember, if oftentimes when his fretting hath be greatest, he hath not had Some allay, by the coming in of a friend, by receiving of Some Letter, by hearing somewhat Else which better does content him, by Some thing before not Thought of, which Pleases for the time,
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And thus much be now spoken of these three circumstances, arising from my first generall note, what it was that was prepared, by whom, and to what end.
And thus much be now spoken of these three Circumstances, arising from my First general note, what it was that was prepared, by whom, and to what end.
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What a matter was this, that Ionas who had bene trained vp in Israel, and had done the Lord seruice there, who was sent in a message to such a Citie as Niniue, where his words might concerne a Monarke,
What a matter was this, that Ionas who had be trained up in Israel, and had done the Lord service there, who was sent in a message to such a city as Nineveh, where his words might concern a Monarch,
and Princes, & great Peeres, should be so sillie a creature, as to ioy in a thing so brittle? In dehorting men frō too much embracing the delights of the world, we figuratiuely vse to call all pleasures here,
and Princes, & great Peers, should be so silly a creature, as to joy in a thing so brittle? In dehorting men from too much embracing the delights of the world, we figuratively use to call all pleasures Here,
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But here is one who in earnest is much in loue with a shadow, and that not the shadow of himselfe, as the Poet fained of Narcissus, but of a little tree.
But Here is one who in earnest is much in love with a shadow, and that not the shadow of himself, as the Poet feigned of Narcissus, but of a little tree.
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Yes, possibly much sooner, if possibly that might be: when he shewed himselfe so fantasticall; any toy would soone haue turned him, who was vp and downe with such trifles.
Yes, possibly much sooner, if possibly that might be: when he showed himself so fantastical; any toy would soon have turned him, who was up and down with such trifles.
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Yea from whom will they not pull, euen the widow, and the fatherlesse, to enrich this their delight? Do they not grieue to part with a peny to the vse of the most holy businesses,
Yea from whom will they not pull, even the widow, and the fatherless, to enrich this their delight? Do they not grieve to part with a penny to the use of the most holy businesses,
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because it may diminish their portions? This made Saint Austen say, For whom do they keepe their riches? for their children he aunswereth, and they againe for their children,
Because it may diminish their portions? This made Saint Austen say, For whom do they keep their riches? for their children he Answers, and they again for their children,
But what is here for Christ? what is here for thy soule? Is euery whit for thy children? Among their sonnes on earth let them thinke vpon one brother aboue in heauen, on whome they should bestow all,
But what is Here for christ? what is Here for thy soul? Is every whit for thy children? Among their Sons on earth let them think upon one brother above in heaven, on whom they should bestow all,
Now to speake plainly, was this the end wherefore thou beggedst children at the hand of thy maker, to delight thy soule with them? Was this the cause wherefore God gaue them, that they might thrust him out from the habitation of thy heart? Thou doest vse his blessings fairely, to ioy more of the gift,
Now to speak plainly, was this the end Wherefore thou beggedst children At the hand of thy maker, to delight thy soul with them? Was this the cause Wherefore God gave them, that they might thrust him out from the habitation of thy heart? Thou dost use his blessings fairly, to joy more of the gift,
or as Dauids sonnes did to him, when Amnon rauished Thamar; and Absolon slue Amnon. 11 Looke what is here said of children, is as true also of beautie.
or as David Sons did to him, when Amnon ravished Tamar; and Absalom slew Amnon. 11 Look what is Here said of children, is as true also of beauty.
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so their soules should go beyond their fellowes in deuotion, in sanctitie, and all vertue: else the out-side will be faire, and the in-side will be foule;
so their Souls should go beyond their Fellows in devotion, in sanctity, and all virtue: Else the outside will be fair, and the inside will be foul;
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But it falleth out oftentimes, that in steed of thankfulnesse and humilitie, there groweth such an ouer-liking of this fraile and brittle shew, that God is displeased therewith.
But it falls out oftentimes, that in steed of thankfulness and humility, there grows such an over-liking of this frail and brittle show, that God is displeased therewith.
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Both Salomon and his mother, although she were a woman and certainly very faire, yet haue recorded this for euer, that fauour is deceitfull, and beautie is but vanity.
Both Solomon and his mother, although she were a woman and Certainly very fair, yet have recorded this for ever, that favour is deceitful, and beauty is but vanity.
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but they do it all the prime of their youth, and that with such affectation, such earnestnesse and such labour, (as indeede pride is painfull) that in the morning and euening, their cogitations are set on their clothing and kemming, yea perhaps on Iezabels art,
but they do it all the prime of their youth, and that with such affectation, such earnestness and such labour, (as indeed pride is painful) that in the morning and evening, their cogitations Are Set on their clothing and kemming, yea perhaps on Iezabels art,
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and being asked the reason, he assigned two causes of it: one was, that she should take such paines to helpe forward the destruction of her owne soule;
and being asked the reason, he assigned two Causes of it: one was, that she should take such pains to help forward the destruction of her own soul;
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How are they angry saith he, if ought be cut off from this mane? if ought be out of order? if euery thing fall not into those round rings or hoopes? Which of these had not much leifer, that all the state should be troubled,
How Are they angry Says he, if ought be Cut off from this mane? if ought be out of order? if every thing fallen not into those round rings or hoops? Which of these had not much leifer, that all the state should be troubled,
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then of his health? who maketh not more account to be compt, then to be honest? Will you thinke that these men are idle, who haue so much worke as they haue, betweene the combe and the glasse? If this speech do seeme somewhat hard, the fault must lye vpō Seneca:
then of his health? who makes not more account to be count, then to be honest? Will you think that these men Are idle, who have so much work as they have, between the comb and the glass? If this speech do seem somewhat hard, the fault must lie upon Senecca:
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and ouermuch ioying in them, lest besides the offence to God, that end come on them quickly, which did light here vpon the couer of Ionas, which now commeth in the third place to be deliuered to you. The Lord prepared a worme.
and overmuch joying in them, lest beside the offence to God, that end come on them quickly, which did Light Here upon the cover of Ionas, which now comes in the third place to be Delivered to you. The Lord prepared a worm.
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12 When Ionas thought with himselfe, that he had such a pleasing knacke, as no man had the like, it is all dashed on the sudden. The Lord prepared a worme.
12 When Ionas Thought with himself, that he had such a pleasing knack, as no man had the like, it is all dashed on the sudden. The Lord prepared a worm.
When the greennesse, and the freshnesse, and shade is more then it should be, then feare some worme which may gnaw, some sicknesse which may dissolue this rath-ripe soone-rotten fruite.
When the greenness, and the freshness, and shade is more then it should be, then Fear Some worm which may gnaw, Some sickness which may dissolve this rath-ripe soon-rotten fruit.
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the timber hath his rottennesse, the iron hath his rust: the garments haue their mothes. The fauour of mightie Princes hath a sudden worme of mutation.
the timber hath his rottenness, the iron hath his rust: the garments have their moths. The favour of mighty Princes hath a sudden worm of mutation.
Although mad ioyes be no ioyes indeede, yet be they as they be, and delight they what they can, the gloriousnesse of riches, the swelling pompe of honour, the deuouring of daintie fare, the warres which are seene on stages, the vncleannesse of harlotrie, the wantonnesse of bathes,
Although mad Joys be no Joys indeed, yet be they as they be, and delight they what they can, the gloriousness of riches, the swelling pomp of honour, the devouring of dainty fare, the wars which Are seen on stages, the uncleanness of harlotry, the wantonness of baths,
14 To weane vs from such thoughts, and make vs see our folly, when we let our eyes be dazeled with the brightnesse of such a glasse, God doth take away that, wherein our pleasure did most consist:
14 To wean us from such thoughts, and make us see our folly, when we let our eyes be dazzled with the brightness of such a glass, God does take away that, wherein our pleasure did most consist:
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for as the burned child dreadeth the fire, so when by sound experimēt it shall be beaten into vs, that we haue leaned but on that, which is like a broken reede, which faileth and peraduenture hurteth too, we may afterward passe by such things,
for as the burned child dreads the fire, so when by found experiment it shall be beaten into us, that we have leaned but on that, which is like a broken reed, which Faileth and Peradventure hurteth too, we may afterwards pass by such things,
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& their glorie vpon earth, (for elsewhere they shall not see it) that being full fed with earthly and temporarie delights, they may be in loue with those follies and choking vanities.
& their glory upon earth, (for elsewhere they shall not see it) that being full fed with earthly and temporary delights, they may be in love with those follies and choking vanities.
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And that is the cause, why wicked and vnmortified men being readie to dye, do account it a hell vnto them, to leaue all and depart with death Gods messenger, which commeth for them,
And that is the cause, why wicked and unmortified men being ready to die, do account it a hell unto them, to leave all and depart with death God's Messenger, which comes for them,
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and must be the end of all, when they see themselues housed with glorie, and lodged with all kind of beautie, their fish-pooles & their orchards without doore to please them, their musicke of all instruments within doore to delight them, their cattell about their ground, their children about their table.
and must be the end of all, when they see themselves housed with glory, and lodged with all kind of beauty, their fishpools & their orchards without door to please them, their music of all Instruments within door to delight them, their cattle about their ground, their children about their table.
but he goeth to such a Sauiour, Redeemer, and Intercessor, as he long hath thought of and longed for, whome vntill he saw, he was neuer contented and in quiet,
but he Goes to such a Saviour, Redeemer, and Intercessor, as he long hath Thought of and longed for, whom until he saw, he was never contented and in quiet,
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God imprint into our hearts a true desire of this Sauiour, that esteeming all worldly things but trāsitorie and vaine, we may onely aspire to him, to whome with the blessed Father,
God imprint into our hearts a true desire of this Saviour, that esteeming all worldly things but transitory and vain, we may only aspire to him, to whom with the blessed Father,
The chiefe poynts. 3. It is to no purpose to murmure against God. 4 What Easterne wind was here sent. 6 Too much heate and prosperitie do hurt. 8. 11 The impatiencie of men in afflictions. 10 The manner & matter of Gods reproofe. 12 Of sinne groweth sinne. 13. Ionas would iustifie his fault. 14 The vsing of weake instruments glorifieth God the more. 15 Doctrine gathered from the fall of Ionas. Ionah. 4.8.9.
The chief points. 3. It is to no purpose to murmur against God. 4 What Eastern wind was Here sent. 6 Too much heat and Prosperity do hurt. 8. 11 The impatiency of men in afflictions. 10 The manner & matter of God's reproof. 12 Of sin grows sin. 13. Ionas would justify his fault. 14 The using of weak Instruments Glorifieth God the more. 15 Doctrine gathered from the fallen of Ionas. Jonah. 4.8.9.
While he sate in expectation for Niniues destruction, much pained with the burthē of his distempered thoughts, God a little to appease him, whome each small thing perplexed, raiseth vp a certaine tree,
While he sat in expectation for Niniues destruction, much pained with the burden of his distempered thoughts, God a little to appease him, whom each small thing perplexed, Raiseth up a certain tree,
We need not doubt, but he who was so proud of that trifle, would be much out of quiet, to be stripped of all his ioy, (for the more we loue what we haue, the more we grieue to leaue it,) but the Lord goeth one step farther,
We need not doubt, but he who was so proud of that trifle, would be much out of quiet, to be stripped of all his joy, (for the more we love what we have, the more we grieve to leave it,) but the Lord Goes one step farther,
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The wind and Sun are set to warme him without, who was so hote within, that since he was prone to anger for the loosing of his shadow, he might see what it was to misse it,
The wind and Sun Are Set to warm him without, who was so hight within, that since he was prove to anger for the losing of his shadow, he might see what it was to miss it,
But the other in his furie, will not be checked therewith, but commeth on him againe, I do well to be angry, that I do, euen to the death. You see he maketh no spare at God,
But the other in his fury, will not be checked therewith, but comes on him again, I do well to be angry, that I do, even to the death. You see he makes no spare At God,
When Iob had the newes first brought vnto him, that his oxen and his asses were seazed on by the Sabees, his case had bene much amended, to haue grudged and grieued at it:
When Job had the news First brought unto him, that his oxen and his asses were seized on by the Sabees, his case had be much amended, to have grudged and grieved At it:
whereas his Camels and his sheepe, yea his very children were vnder the same hazard, yea his flesh euery houre lay subiect to be striken with blaines and sores.
whereas his Camels and his sheep, yea his very children were under the same hazard, yea his Flesh every hour lay Subject to be stricken with blains and sores.
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and bringing light to the world, and therefore by all creatures is naturally desired, God accompanied that Planet, with such a more then common heate, that this weake man could not beare it.
and bringing Light to the world, and Therefore by all creatures is naturally desired, God accompanied that Planet, with such a more then Common heat, that this weak man could not bear it.
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As in Exodus, when the red sea was miraculously to be made to part it selfe in sunder, to giue passage to the Israelites, God caused a strong East wind to blow vpon it all the night,
As in Exodus, when the read sea was miraculously to be made to part it self in sunder, to give passage to the Israelites, God caused a strong East wind to blow upon it all the night,
In the Prophecie of Esay, when God speaketh of such afflictiōs as he wold in some measure lay vpon his people and Church, he saith, that he will keepe that measure,
In the Prophecy of Isaiah, when God speaks of such afflictions as he would in Some measure lay upon his people and Church, he Says, that he will keep that measure,
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because the adiunct here vsed, doth come of the radix NONLATINALPHABET, which signifying surdum esse, or surdum se facere, to be deafe or thicke of hearing, maketh them render it by this speech, vehemens Eurus, that is, such a one as while it bloweth, men are made deafe,
Because the adjunct Here used, does come of the radix, which signifying surdum esse, or surdum se facere, to be deaf or thick of hearing, makes them render it by this speech, Violent Eurus, that is, such a one as while it blows, men Are made deaf,
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For whereas the Sunne with a maruellous parching heate, did beate vpon him, (which matter is euident in the text) if so great a wind had bene added therunto, it had brought all to a temper, which might tollerably be borne.
For whereas the Sun with a marvelous parching heat, did beat upon him, (which matter is evident in the text) if so great a wind had be added thereunto, it had brought all to a temper, which might tolerably be born.
which Iunius and Tremelius did very well obserue, when they put it Eurum silentem, a calme or quiet East wind, and noted thereupon, that that word was put to distinguish it from the violent & bigge East-wind spoken of in other places.
which Iunius and Tremelius did very well observe, when they put it Eurum silentem, a Cam or quiet East wind, and noted thereupon, that that word was put to distinguish it from the violent & big East wind spoken of in other places.
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5 Saint Hierome helpeth vs well here, who in the words of my text, hath vento calido & vrenti, a hoate and burning wind, and in some other Scriptures doth interprete the words vsed here NONLATINALPHABET, by ventus vrens, a burning wind, for an East wind,
5 Saint Jerome Helpeth us well Here, who in the words of my text, hath Vento calido & vrenti, a hot and burning wind, and in Some other Scriptures does interpret the words used Here, by ventus vrens, a burning wind, for an East wind,
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which if it be not sufficiently declared, by the experience of husbandmen, who (if I be not deceiued) do call it a red wind among vs, yet let the dreame of Pharao confirme the one and the other;
which if it be not sufficiently declared, by the experience of husbandmen, who (if I be not deceived) do call it a read wind among us, yet let the dream of Pharaoh confirm the one and the other;
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Then that which parcheth the corne and maketh it satty, that which scaldeth the blossomes by a still warme exhalation, being now vsed of purpose (by him who ruleth all things) to make the aire to be sultrie, might well double the heate vpon Ionas.
Then that which parcheth the corn and makes it satty, that which scaldeth the blossoms by a still warm exhalation, being now used of purpose (by him who Ruleth all things) to make the air to be sultry, might well double the heat upon Ionas.
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Franciscus Valesius taking on him to yeeld a reason out of nature, wherefore it shold be so, assigneth this as the cause, that the Southwind bloweth from that coast, wherein there is store of fire.
Francis Valesius taking on him to yield a reason out of nature, Wherefore it should be so, assigneth this as the cause, that the South wind blows from that coast, wherein there is store of fire.
Especially when the Sun, as the fountaine of all heate, was ioyned thereunto, who as Dauid describeth, doth vse to burne by day; for smiting is there burning:
Especially when the Sun, as the fountain of all heat, was joined thereunto, who as David Describeth, does use to burn by day; for smiting is there burning:
wherin it is added farther, that the heate which came by this meanes, beating vpon his head, made him no lesse then faint, which befalleth sometimes to trauellers,
wherein it is added farther, that the heat which Come by this means, beating upon his head, made him no less then faint, which befalls sometime to travellers,
What brought Haman to the height of his arrogancie and folly, but the plentie which he had? What brought him in the Gospell to yeeld his soule to securitie, but that his ground brought foorth much fruite? Of prosperitie saith Lactantius, cometh luxurie, of luxurie grow all vices, yea impietie against God.
What brought Haman to the height of his arrogancy and folly, but the plenty which he had? What brought him in the Gospel to yield his soul to security, but that his ground brought forth much fruit? Of Prosperity Says Lactantius, comes luxury, of luxury grow all vices, yea impiety against God.
illustrating their intent, by that Parable in Plutarke so well knowne to euery man, of the Sunne and the wind, who were at strife whether of them two should sooner put a man beside the cloke which he had vpon him.
illustrating their intent, by that Parable in Plutarch so well known to every man, of the Sun and the wind, who were At strife whither of them two should sooner put a man beside the cloak which he had upon him.
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yet haue scant retained their first loue, and kept their auncient zeale, but haue thought that to be fence enough, to shield off some not commendable actions, that they might say, that the time was,
yet have scant retained their First love, and kept their ancient zeal, but have Thought that to be fence enough, to shield off Some not commendable actions, that they might say, that the time was,
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How fitly may men in such a like case be compared to the ice which hangeth downe from the house in frosty weather, which is able to endure the sharpe blast of the Northrē wind,
How fitly may men in such a like case be compared to the ice which hangs down from the house in frosty weather, which is able to endure the sharp blast of the Northern wind,
& the greatest part of their maintenance, so depended vpon Gods prouidence, that in the beginning of the yeare, they could not make account to reape one halfe of that, which would satisfie,
& the greatest part of their maintenance, so depended upon God's providence, that in the beginning of the year, they could not make account to reap one half of that, which would satisfy,
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Shall I say that they haue left the net, because they haue that for which they fished? Or shall I rather liken them to the Adamant stone, (although peraduenture you will say that that is too seuere) whome no cold nor hammer can dissolue, & yet as Solinus writeth a warm thing maketh it yeeld and flye in peeces.
Shall I say that they have left the net, Because they have that for which they fished? Or shall I rather liken them to the Adamant stone, (although Peradventure you will say that that is too severe) whom no cold nor hammer can dissolve, & yet as Solinus Writeth a warm thing makes it yield and fly in Pieces.
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Their idlenesse in aboundance, and aboundance in their idlenesse, is stained with the bloud of the sheepe of Gods pasture, who perish for want of foode.
Their idleness in abundance, and abundance in their idleness, is stained with the blood of the sheep of God's pasture, who perish for want of food.
if they had risen no higher, thē to haue so much, as by their vsage of it, extinguisheth both the fire and sparkes of deuotion? Shall God the more he sendeth vs, be the lesse honoured for it? Shall we in our small wealth pay him much,
if they had risen no higher, them to have so much, as by their usage of it, extinguisheth both the fire and sparks of devotion? Shall God the more he sends us, be the less honoured for it? Shall we in our small wealth pay him much,
and flie off from him in the greater? It was a fault both noted and condemned in the Carthaginians, that whereas they were sprung from Tyrus, and vsed yearely to send the tenth or tith of their incomes to Hercules the peculiar God of the Tyrians, which custome they obserued while their commodities were small, they neglected afterward (when they grew to be maisters and possessours of greater matters) to send at all,
and fly off from him in the greater? It was a fault both noted and condemned in the Carthaginians, that whereas they were sprung from Tyre, and used yearly to send the tenth or tith of their incomes to Hercules the peculiar God of the Tyrians, which custom they observed while their commodities were small, they neglected afterwards (when they grew to be masters and possessors of greater matters) to send At all,
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for his custome was, that when any matter fell prosperously out vnto him, (to the end that he might make his mind modest and lowly as it ought to be) he would reade ouer Ieremies Lamentations, a fit booke for such a purpose.
for his custom was, that when any matter fell prosperously out unto him, (to the end that he might make his mind modest and lowly as it ought to be) he would read over Jeremiahs Lamentations, a fit book for such a purpose.
In the naturall course of things, looke where the aire without is coldest, there the inward parts are warmest, which maketh men in the Northerne countries eate with better stomackes:
In the natural course of things, look where the air without is Coldest, there the inward parts Are warmest, which makes men in the Northern countries eat with better stomachs:
Caesar Borgia and his father Pope Alexander the sixth had a Prouerbe fastened on them by the Italians of that time, that the one of them neuer thought as he spake,
Caesar Borgia and his father Pope Alexander the sixth had a Proverb fastened on them by the Italians of that time, that the one of them never Thought as he spoke,
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Some thinke that his vexing anger was, because he saw what the Lord intended in all this matter, that is, to spare the Niniuites, whose destruction in truth might more iustly be displeasing to him,
some think that his vexing anger was, Because he saw what the Lord intended in all this matter, that is, to spare the Niniuites, whose destruction in truth might more justly be displeasing to him,
and had not by meditating of patience, and prayer to God to send it him, composed himselfe to endure the smallest crosse, were it but to come from Sunne or wind,
and had not by meditating of patience, and prayer to God to send it him, composed himself to endure the Smallest cross, were it but to come from Sun or wind,
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but when it commeth to the triall, (as Tully sometimes said of himselfe, to his friend Philiscus) It is one thing to say it, another thing to suffer it.
but when it comes to the trial, (as Tully sometime said of himself, to his friend Filiscus) It is one thing to say it, Another thing to suffer it.
and children, and necessities, and delights, but as tenants at will, we would represse in our selues all turbulent affections, which arise for transitorie matters, resoluing that howsoeuer they please our distempered humours,
and children, and necessities, and delights, but as tenants At will, we would repress in our selves all turbulent affections, which arise for transitory matters, resolving that howsoever they please our distempered humours,
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and to wish our selues off from this earth, before we be prepared to come before such a Iudge as he is, who is knowne to be of pure eyes, and to iudge of all things vprightly; is both folly & impietie.
and to wish our selves off from this earth, before we be prepared to come before such a Judge as he is, who is known to be of pure eyes, and to judge of all things uprightly; is both folly & impiety.
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Let Ionas in this case, be an example of infirmitie to be auoided in other men, who because he had not some accident, would needes part with the substance:
Let Ionas in this case, be an Exampl of infirmity to be avoided in other men, who Because he had not Some accident, would needs part with the substance:
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Yet there be some in our time, who treade the steps of the Prophet, nay do go a great way beyond him, (for what he said they performe) most damnably working their destruction,
Yet there be Some in our time, who tread the steps of the Prophet, nay do go a great Way beyond him, (for what he said they perform) most damnably working their destruction,
When one seruant hath found fauour, peraduenture for a hundred talents, he should not grudge if another his fellow seruant do find the selfe same measure.
When one servant hath found favour, Peradventure for a hundred Talents, he should not grudge if Another his fellow servant do find the self same measure.
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But I will not extend this doctrine so farre as to this point, because the text euidently deliuereth it, that the reproofe of him was for his anger about the gourd.
But I will not extend this Doctrine so Far as to this point, Because the text evidently Delivereth it, that the reproof of him was for his anger about the gourd.
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11 We may make this vse thereof, that if it were such a fault, fit to be blamed by Gods owne mouth, to be so much disquieted for a matter of so small consequence, I will not say farre from Gods kingdome,
11 We may make this use thereof, that if it were such a fault, fit to be blamed by God's own Mouth, to be so much disquieted for a matter of so small consequence, I will not say Far from God's Kingdom,
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and we faile in our hope, how do we grow male-contented with our Colleges and studies, with our calling and vocation? who would liue to be thus disgraced? This ariseth from some root of preposterous emulation,
and we fail in our hope, how do we grow Malecontented with our Colleges and studies, with our calling and vocation? who would live to be thus disgraced? This arises from Some root of preposterous emulation,
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and vse worse meanes to gaine them, euen dissembling and deceiuing, and lying, and forswearing, (such parts as become not Christians.) May not God now say to vs,
and use Worse means to gain them, even dissembling and deceiving, and lying, and forswearing, (such parts as become not Christians.) May not God now say to us,
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Do you well thus to be mooued, for the gaining or the loosing of matters of so small moment? May it not be much suspected, that in the day of great triall,
Do you well thus to be moved, for the gaining or the losing of matters of so small moment? May it not be much suspected, that in the day of great trial,
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when such petty points ouerthrow you? Would you with the Apostles leaue all, or be offered vp with Saint Paule? How would you breake faith or honestie,
when such Petty points overthrow you? Would you with the Apostles leave all, or be offered up with Saint Paul? How would you break faith or honesty,
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when thus you do transgresse for a few peeces of siluer? I wish that this were laid to the heart of all of vs in this place, that with consciences content,
when thus you do transgress for a few Pieces of silver? I wish that this were laid to the heart of all of us in this place, that with Consciences content,
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and resting vpon Gods prouidence, we might chearefully go forward, with that which is assigned to vs for our share or lot, to the honour of the Lord, the Church, and Vniuersitie.
and resting upon God's providence, we might cheerfully go forward, with that which is assigned to us for our share or lot, to the honour of the Lord, the Church, and university.
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In a wife religious man, nature is content with a little, and if we could defalke and pluck that away from our mind, which otherwise may not be had, there be few but haue enough, vntill God do send more.
In a wife religious man, nature is content with a little, and if we could defalk and pluck that away from our mind, which otherwise may not be had, there be few but have enough, until God do send more.
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Was there euer man vnder heauen so testie and so peeuish, to chop thus with his maker? And still the further he goeth, the more to be out of square? Yet his moderation was farre greater in the fourth verse, where being asked the same question, he tooke it for a checke,
Was there ever man under heaven so testy and so peevish, to chop thus with his maker? And still the further he Goes, the more to be out of square? Yet his moderation was Far greater in the fourth verse, where being asked the same question, he took it for a check,
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and leade vs all the way, when such a choise man as Ionas, who was singled out for a Prophet, shall be thus ouertaken? We had need pray for assistance,
and lead us all the Way, when such a choice man as Ionas, who was singled out for a Prophet, shall be thus overtaken? We had need pray for assistance,
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When Dauid by the doore or window of his eye, had let it into his heart, that Bethsabe must be fancied, it worketh him on to adulterie; then to cousening of Vrias;
When David by the door or window of his eye, had let it into his heart, that Bathsheba must be fancied, it works him on to adultery; then to cosening of Vrias;
So one sinne breedeth another, whereas obedience at the first had marred all that rancke. Let vs all take heede of too much delighting in any earthly thing, in husband,
So one sin breeds Another, whereas Obedience At the First had marred all that rank. Let us all take heed of too much delighting in any earthly thing, in husband,
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Perhaps chaunging of religion, as if when the God of the mountaines being coldly serued, would not helpe and saue from such perplexities, they would to the God of the valleis:
Perhaps changing of Religion, as if when the God of the Mountains being coldly served, would not help and save from such perplexities, they would to the God of the Valleys:
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yea perhaps fasting or soli•a•inesse, till that the vnderstanding and memorie being •razed almost past recouery, giue such an entrance to Sathan, that there is little power of nature,
yea perhaps fasting or soli•a•inesse, till that the understanding and memory being •razed almost passed recovery, give such an Entrance to Sathan, that there is little power of nature,
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or faith, or grace left, to resist fearefull temptations, or to take comfort or counsell. The enemie of our soules so windeth in by degrees, that he is hardly expelled,
or faith, or grace left, to resist fearful temptations, or to take Comfort or counsel. The enemy of our Souls so windeth in by Degrees, that he is hardly expelled,
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And concerning Iudas himselfe, indeede I find that the Cainites (who were a kind of heretikes, as Epiphanius writeth) did commend him, that since he saw that Sathans force was to be diminished by the death of Christ, he made all the meanes which he could to hasten him to his death:
And Concerning Iudas himself, indeed I find that the Cainites (who were a kind of Heretics, as Epiphanius Writeth) did commend him, that since he saw that Satan's force was to be diminished by the death of christ, he made all the means which he could to hasten him to his death:
Paule writing to the Ephesians, saith that they were built vpon the foundation of the Prophets and the Apostles, Iesus Christ being the chiefe corner stone.
Paul writing to the Ephesians, Says that they were built upon the Foundation of the prophets and the Apostles, Iesus christ being the chief corner stone.
and the same Sunne againe departing, it beginneth againe to be hard, so with the frost of sinne the loue of many doth waxe cold, (he might haue said so of their obedience) and they are hardened like the ice,
and the same Sun again departing, it begins again to be hard, so with the frost of sin the love of many does wax cold, (he might have said so of their Obedience) and they Are hardened like the ice,
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But in the meane while, here is a maruell neuer sufficiently wondered at, that God who hath the choise of all things in the world, will vse such brittle meanes, to the ministerie of his word,
But in the mean while, Here is a marvel never sufficiently wondered At, that God who hath the choice of all things in the world, will use such brittle means, to the Ministry of his word,
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This sheweth how great God himselfe is, omnipotent, and Almightie, who by weake confoundeth the strong, by foolish confuteth the wise, by base conuinceth the noble, by men vnder exception, doth things beyond exception,
This shows how great God himself is, omnipotent, and Almighty, who by weak confoundeth the strong, by foolish confuteth the wise, by base Convinces the noble, by men under exception, does things beyond exception,
What could more sound out his honour, then the ouerturning of Hierico, with trumpets made of rammes hornes? and the victorie of Gedeon vpon the Madianites,
What could more found out his honour, then the overturning of Jericho, with trumpets made of rams horns? and the victory of Gideon upon the Midianites,
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Though it be but an earthen vessell, which containeth that which is brought, yet because there is treasure in it, some there be which shall receiue it.
Though it be but an earthen vessel, which Containeth that which is brought, yet Because there is treasure in it, Some there be which shall receive it.
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If the eye be darke, what shall see? if the guide be blind, who shall leade? if he who should shine for puritie, be impure beyond other men, who shall profite by good example? You are a citie set on an hill.
If the eye be dark, what shall see? if the guide be blind, who shall lead? if he who should shine for purity, be impure beyond other men, who shall profit by good Exampl? You Are a City Set on an hill.
and in the highest of their Hierarchie, their owne stories resound them to haue bene exceeding filthie) to vnder-mine any good opinion of our religion in the simple:
and in the highest of their Hierarchy, their own stories resound them to have be exceeding filthy) to undermine any good opinion of our Religion in the simple:
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and leade them captiue being laden with sinnes, and led with diuerse lustes. In like sort, it is an answere to Atheists, and hypocrites liuing among vs:
and lead them captive being laden with Sins, and led with diverse lusts. In like sort, it is an answer to Atheists, and Hypocrites living among us:
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and by the euill to flye from euill, that so we may be fit members of that body, whereof his Sonne is the true and liuing head, to both whom and to the holy Ghost, the Trinitie in Vnitie, be honour for euermore.
and by the evil to fly from evil, that so we may be fit members of that body, whereof his Son is the true and living head, to both whom and to the holy Ghost, the Trinity in Unity, be honour for evermore.
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The chiefe poynts. 3. Parables may be vsed, 4. and all good eloquence by the Minister. 6. Ionahs words returned vpon himselfe. 7. The comparison betweene God and Ionah. 8. The multitude of inhabitants in Niniue, 9. with whom the gourd was not to be ballanced. 10. God prouideth blessings for man, without his labour. 11. Gods care ouer infants and all beasts. 12. Therefore parents should not be too carefull. 13. Ionas at length yeeldeth. 14. The conclusion of the Prophecie ioyned with exhortation. Ionah. 4.10.11.
The chief points. 3. Parables may be used, 4. and all good eloquence by the Minister. 6. Jonahs words returned upon himself. 7. The comparison between God and Jonah. 8. The multitude of inhabitants in Nineveh, 9. with whom the gourd was not to be balanced. 10. God Provideth blessings for man, without his labour. 11. God's care over Infants and all beasts. 12. Therefore Parents should not be too careful. 13. Ionas At length yields. 14. The conclusion of the Prophecy joined with exhortation. Jonah. 4.10.11.
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And should not I spare Niniue that great city, wherein are sixe score thousand persons, that cannot discerne betweene their right hand and their left hand, and also much catt•ll?
And should not I spare Nineveh that great City, wherein Are sixe score thousand Persons, that cannot discern between their right hand and their left hand, and also much catt•ll?
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IN that which goeth before, the intemperate furie and vnaduised rashnesse of the Prophet hath bene such, that he is readie to take an occasion of chiding with the Lord, vpon a most trifling cause,
IN that which Goes before, the intemperate fury and unadvised rashness of the Prophet hath be such, that he is ready to take an occasion of chiding with the Lord, upon a most trifling cause,
And being reprooued for it, not by his fellow seruant, but by his maisters owne mouth, he standeth on his owne iustification, that he did well to be angry,
And being reproved for it, not by his fellow servant, but by his masters own Mouth, he Stands on his own justification, that he did well to be angry,
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In which moode if he had departed, his iudgement now was so peruerted, that he would haue thought that he had had a great hand vpon God, that he himselfe had bene in the right,
In which mood if he had departed, his judgement now was so perverted, that he would have Thought that he had had a great hand upon God, that he himself had be in the right,
For his owne speech is so fitly returned vpon himselfe, and he is so caught and entangled in the words of his owne mouth, that he is enforced to yeeld a greater thing,
For his own speech is so fitly returned upon himself, and he is so caught and entangled in the words of his own Mouth, that he is Enforced to yield a greater thing,
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that his seruant shold be satisfied, and thereby all the world be aduertised to the full, that the holy one of Israel is delighted to shew pittie vpon the sonnes of men:
that his servant should be satisfied, and thereby all the world be advertised to the full, that the holy one of Israel is delighted to show pity upon the Sons of men:
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from that which had bene done, and said before of the gourd, he doth gather a kind of Parable, which is rather reall then verball, full of wisedome and arte, familiar to Gods spirit;
from that which had be done, and said before of the gourd, he does gather a kind of Parable, which is rather real then verbal, full of Wisdom and art, familiar to God's Spirit;
which doth naturally yeeld a most significant comparison both of persons and of matters, and in the vp-shot conclude the equitie and integritie of the Lords proceedings.
which does naturally yield a most significant comparison both of Persons and of matters, and in the upshot conclude the equity and integrity of the lords proceedings.
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Wilt thou assume to thy selfe a priuiledge to be mooued with affection, and wilt thou deny me my prerogatiue in the like? wilt thou wish that ought should be saued,
Wilt thou assume to thy self a privilege to be moved with affection, and wilt thou deny me my prerogative in the like? wilt thou wish that ought should be saved,
and wilt thou grieue that it should be spilled, and shall not I much more take a delight in preseruing that which otherwise would perish? Yea is all thy loue fixed on that greene thing, wherin the pleasure was small,
and wilt thou grieve that it should be spilled, and shall not I much more take a delight in preserving that which otherwise would perish? Yea is all thy love fixed on that green thing, wherein the pleasure was small,
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and such a citie as is that mightie Niniue, wherein, besides store of cattell, the life of the worst whereof, is farre to be preferred before things without sence, are young and old, male and female of reasonable creatures, to a very great sort of thousands.
and such a City as is that mighty Nineveh, wherein, beside store of cattle, the life of the worst whereof, is Far to be preferred before things without sense, Are young and old, male and female of reasonable creatures, to a very great sort of thousands.
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but from other of his owne kind, yea and from himselfe also. The difference is great betweene the rude lippes, and the toung of the learned; betweene zealous and cold speech;
but from other of his own kind, yea and from himself also. The difference is great between the rude lips, and the tongue of the learned; between zealous and cold speech;
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and attention in those which heare, that in the sacred Scriptures men inspired with a supernaturall and celestiall spirit, haue held this as the height of that whereunto they could attaine.
and attention in those which hear, that in the sacred Scriptures men inspired with a supernatural and celestial Spirit, have held this as the height of that whereunto they could attain.
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The wise sentences of Salomon, which the holy Ghost thought fit to commit to eternall memorie, are inscribed with that title, The parables of Salomon. Yea the Son of God himselfe, who spake as neuer man spake, whose words were with authoritie,
The wise sentences of Solomon, which the holy Ghost Thought fit to commit to Eternal memory, Are inscribed with that title, The parables of Solomon. Yea the Son of God himself, who spoke as never man spoke, whose words were with Authority,
and not as the Scribes, whose speech prouoked reuerence, and amazednesse, and astonishment, to heare that it was so gracious, spent not the least part of his doctrine in Parables & similitudes, the mysticalnesse whereof preuailed much with the auditours.
and not as the Scribes, whose speech provoked Reverence, and amazedness, and astonishment, to hear that it was so gracious, spent not the least part of his Doctrine in Parables & Similitudes, the mysticalnesse whereof prevailed much with the Auditors.
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4 The Ministers of the Gospell, who haue a generall warrant to be imitatours of Christ in any thing that they may, may here behold the libertie which is left vnto them in the performance of their calling;
4 The Ministers of the Gospel, who have a general warrant to be imitators of christ in any thing that they may, may Here behold the liberty which is left unto them in the performance of their calling;
not onely nakedly to lay open the truth, but to vse helpes of wit, of inuention and arte, (which are the good gifts of God) so to remooue away all disdaine,
not only nakedly to lay open the truth, but to use helps of wit, of invention and art, (which Are the good Gifts of God) so to remove away all disdain,
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For they haue to do with weake ones, as well as with the strong, with some of queisie stomackes, with some of dull capacitie, with some which must be entised & allured with a bait of industrie and eloquence, of prety and witty sentences.
For they have to do with weak ones, as well as with the strong, with Some of queisie stomachs, with Some of dull capacity, with Some which must be enticed & allured with a bait of industry and eloquence, of pretty and witty sentences.
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or where should skill be shewed, but in fishing for mens souls, after whom Christ himselfe so caught? And such is the weaknesse of sinners, that they are as much mooued with the forme & with the vtterance,
or where should skill be showed, but in fishing for men's Souls, After whom christ himself so caught? And such is the weakness of Sinners, that they Are as much moved with the Form & with the utterance,
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Saint Austen telleth that in Caesarea a citie of Mauritania, where himselfe sometimes liued, was a brutish senselesse custome, that on certaines daies of the yeare, the people of that place did gather themselues together,
Saint Austen Telleth that in Caesarea a City of Mauritania, where himself sometime lived, was a brutish senseless custom, that on certaines days of the year, the people of that place did gather themselves together,
and secondly I find that Leo Africanus doth make mention, that a custome not vnlike this, doth remaine vntill our time, in places very neare that, to wit, in the kingdome of Fez:
and secondly I find that Leo Africanus does make mention, that a custom not unlike this, does remain until our time, in places very near that, to wit, in the Kingdom of Fez:
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But concerning this of Saint Austen, he aduoucheth of himselfe, that being to disswade his neighbors of Caesarea from this so long a setled custome, he speaketh to them in a loftie and eloquent kind of oration, in grandi dicendi genere, and preuailed in his desire.
But Concerning this of Saint Austen, he advoucheth of himself, that being to dissuade his neighbours of Caesarea from this so long a settled custom, he speaks to them in a lofty and eloquent kind of oration, in Grandi dicendi genere, and prevailed in his desire.
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but because among such as come to vs, some are weake and must be comforted, some rude and must be informed, some drousie and must be awaked, some hard and must be suppled, some peruerse and with full streame of power must be ouerwhelmed;
but Because among such as come to us, Some Are weak and must be comforted, Some rude and must be informed, Some drowsy and must be awaked, Some hard and must be suppled, Some perverse and with full stream of power must be overwhelmed;
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See whether Paule writing to the Corinthians do not thus, when handling the resurrection, he prooueth and illustrateth it, by naturall similitudes of seede sowne in the ground, of difference of flesh, of the starres in heauen, and the like.
See whither Paul writing to the Corinthians do not thus, when handling the resurrection, he proveth and illustrateth it, by natural Similitudes of seed sown in the ground, of difference of Flesh, of the Stars in heaven, and the like.
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that we alwaies keepe the maiestie of the sacred word of God, and not giue other men occasion, to thinke vnfitly and vnreuerently of so high a mysterie, by bringing that which pleaseth vs, but no bodie besides; euen ridiculous and base stuffe.
that we always keep the majesty of the sacred word of God, and not give other men occasion, to think unfitly and unreverently of so high a mystery, by bringing that which Pleases us, but no body beside; even ridiculous and base stuff.
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so to speake a little more specially, we find some of these in the Scripture, which in particular cases go exceedingly to the quicke of that which is in question,
so to speak a little more specially, we find Some of these in the Scripture, which in particular cases go exceedingly to the quick of that which is in question,
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yet tooke one from his poore neighbour, whom when Dauid had condemned, the Prophet so turned all vpon him, that as Dauid sometimes killed Goliah with his owne sword,
yet took one from his poor neighbour, whom when David had condemned, the Prophet so turned all upon him, that as David sometime killed Goliath with his own sword,
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how many armies and Generals of the Romanes they had ouerthrowne, and withall for the finishing of that conquest, desired a new supply of souldiers and monie.
how many armies and Generals of the Romans they had overthrown, and withal for the finishing of that conquest, desired a new supply of Soldiers and money.
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but what gaine we thereby? for if you had lost the field, what could you haue asked more then now ye do, that is fresh men and monie? Haue the Romanes yeelded vnto you? or haue they sued for peace? If they haue not,
but what gain we thereby? for if you had lost the field, what could you have asked more then now you do, that is fresh men and money? Have the Romans yielded unto you? or have they sued for peace? If they have not,
In this place God being so much wiser, as infinite and vnlimited may be beyond dust and ashes, turneth both matter and words vpon the head of our Ionas,
In this place God being so much Wiser, as infinite and unlimited may be beyond dust and Ashes, turns both matter and words upon the head of our Ionas,
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But the other was that grand one who raigneth aboue in heauen, full of power and full of wisedome, who directeth all his creatures in number, waight, and measure:
But the other was that grand one who Reigneth above in heaven, full of power and full of Wisdom, who directeth all his creatures in number, weight, and measure:
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But the other thing was Niniue, the huge citie of the world, the gouernesse of the East, the mansion of the king, the glorie of the Empire, where were so many thousands as were leaues vpō the gourd:
But the other thing was Nineveh, the huge City of the world, the governess of the East, the mansion of the King, the glory of the Empire, where were so many thousands as were leaves upon the gourd:
And lest any man should imagine, that children of riper age were comprehended there, the text describeth these children to be all of them so little, that they could not discerne betweene their right hand and their left hand:
And lest any man should imagine, that children of riper age were comprehended there, the text Describeth these children to be all of them so little, that they could not discern between their right hand and their left hand:
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which seemeth to be some Prouerbe among the Hebrewes, like that, I will cut off from Ahab euery one that maketh water against a wall, that is, all that are males:
which seems to be Some Proverb among the Hebrews, like that, I will Cut off from Ahab every one that makes water against a wall, that is, all that Are males:
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and yet we find in that Epitome which Lucius Florus left, gathered out of those bookes of Liuy which are lost, that the Censors taking view of the citizens of that Rome, found of soules & of heades full out foure hundred thousand.
and yet we find in that Epitome which Lucius Florus left, gathered out of those books of Livy which Are lost, that the Censors taking view of the Citizens of that Room, found of Souls & of Heads full out foure hundred thousand.
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Which being so, then it is no maruell, if the Lord who oftentimes pittieth his creatures sole and single, did take such open commiseration vpon so populous a place.
Which being so, then it is no marvel, if the Lord who oftentimes Pitieth his creatures sole and single, did take such open commiseration upon so populous a place.
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When they should be weighed together, how iustly might he stand backward, and hide his face for shame? It is a gourd-like Kikajon, a thing of one daies antiquitie, whose wood was not for building, whose fruite was not for feeding,
When they should be weighed together, how justly might he stand backward, and hide his face for shame? It is a gourd-like Kikajon, a thing of one days antiquity, whose wood was not for building, whose fruit was not for feeding,
It is recorded by Gellius, as an euerlasting blot against the daughter of Appius Caecus, that when comming once out of a play, she was thronged by a multitude, she wished that a brother of hers were aliue againe, who lately before had lost many thousands of the Romanes in Sicily:
It is recorded by Gellius, as an everlasting blot against the daughter of Appius Caecus, that when coming once out of a play, she was thronged by a multitude, she wished that a brother of hers were alive again, who lately before had lost many thousands of the Romans in Sicily:
This commendeth the most large bountie of him who ruleth all things, who not onely sendeth somewhat to Ionas without his labour, but to euery man besides.
This commends the most large bounty of him who Ruleth all things, who not only sends somewhat to Ionas without his labour, but to every man beside.
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an attendance at the altar, a seruice in the Tabernacle, or at least a doing of good in a ciuill and sociable life, that it be not ill spent vpon vs, which might better be spared.
an attendance At the altar, a service in the Tabernacle, or At least a doing of good in a civil and sociable life, that it be not ill spent upon us, which might better be spared.
Hath he the earth to beare him, the water to refresh him, the aire to returne him breath? what doth he for all these matters? We are very dull if we see not, that all the treasure vpon earth, is not like to these gifts:
Hath he the earth to bear him, the water to refresh him, the air to return him breath? what does he for all these matters? We Are very dull if we see not, that all the treasure upon earth, is not like to these Gifts:
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But who is he that will earnestly enter into himselfe, and call his wits to remembrance, who may not see that from his cradle vnto this day, many things according to his proportion haue bene bestowed vpon him:
But who is he that will earnestly enter into himself, and call his wits to remembrance, who may not see that from his cradle unto this day, many things according to his proportion have be bestowed upon him:
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11 As this may teach true patience to him who wanteth many things, so to returne to the infants, somewhat more then is in them, which may offer comfort vnto him.
11 As this may teach true patience to him who Wants many things, so to return to the Infants, somewhat more then is in them, which may offer Comfort unto him.
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12 Therefore let not any vertuous a•d religious mother, be too much carefull and troubled for the multitude of that issue wherewith the Lord hath blessed her;
12 Therefore let not any virtuous a•d religious mother, be too much careful and troubled for the multitude of that issue wherewith the Lord hath blessed her;
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or kinsman, or neighbour, or peraduenture of some straunger, to take them to his protection: or worke some other meanes, which it is not in mans power specially to prescribe.
or kinsman, or neighbour, or Peradventure of Some stranger, to take them to his protection: or work Some other means, which it is not in men power specially to prescribe.
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or militarie seruice, to stand before the greatest, yea to sit sometimes with Princes. Then let heathenish solicitude and caring without end, neuer trouble the hearts of Christians:
or military service, to stand before the greatest, yea to fit sometime with Princes. Then let Heathenish solicitude and caring without end, never trouble the hearts of Christians:
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Yea to make them the more assured, that the Lord doth thinke on the meanest men, in my text he speaketh of cattell, that in Niniue they were not forgotten.
Yea to make them the more assured, that the Lord does think on the Meanest men, in my text he speaks of cattle, that in Nineveh they were not forgotten.
how is that eye which neuer slumbereth nor sleepeth, fixed vpon him? An horse, or oxe, or asse is respected by his maker, and therefore a man much more.
how is that eye which never Slumbereth nor Sleepeth, fixed upon him? an horse, or ox, or Ass is respected by his maker, and Therefore a man much more.
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his forbearing was a signe of his endlesse commiseration, which the most rigorous man, if he would not put off the bowels of all humane affection, must not onely acknowledge to be blamelesse, and free from reproofe;
his forbearing was a Signen of his endless commiseration, which the most rigorous man, if he would not put off the bowels of all humane affection, must not only acknowledge to be blameless, and free from reproof;
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And if any would be so impudent, as yet to rest vnsatisfied, although God had debased himselfe, to come to yeelde a reason, and capitulate with his seruant;
And if any would be so impudent, as yet to rest unsatisfied, although God had debased himself, to come to yield a reason, and capitulate with his servant;
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Which may be a good instruction, to men the most peremptorie and setled in their opinions, that with the strength of their fancie or preiudicate conceite, they be not too straightly laced in their thoughts to other men.
Which may be a good instruction, to men the most peremptory and settled in their opinions, that with the strength of their fancy or prejudicate conceit, they be not too straightly laced in their thoughts to other men.
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14 And thus by the assistance of the Lord, at length I am come to the ende of this message, deliuered by the Prophet, wherein as occasion hath serued, I haue from time to time, in this place discharged my dutie, with faithfulnesse,
14 And thus by the assistance of the Lord, At length I am come to the end of this message, Delivered by the Prophet, wherein as occasion hath served, I have from time to time, in this place discharged my duty, with faithfulness,
if we will deceiue our owne hart, by fayning of excuses, and entertaining discouragements, which may slake the zeale, which is or ought to be within vs, let vs •eare lest Gods wrath attend vpon vs as it did vpon flying Ionas:
if we will deceive our own heart, by feigning of excuses, and entertaining discouragements, which may slake the zeal, which is or ought to be within us, let us •eare lest God's wrath attend upon us as it did upon flying Ionas:
But what are these, when we looke to the dignitie of our calling? to the burthen which we beare? to the charge that lieth vpon vs? to the account which we must make? to the pleasing and the recompence of him whose the worke is?
But what Are these, when we look to the dignity of our calling? to the burden which we bear? to the charge that lies upon us? to the account which we must make? to the pleasing and the recompense of him whose the work is?
15 If these matters should haue stayed Gods seruants, how had the Apostles gone to spread the word at first? Or if you would except against that their example,
15 If these matters should have stayed God's Servants, how had the Apostles gone to spread the word At First? Or if you would except against that their Exampl,
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and begetters in the faith, men of qualitie like our selues, clothed with the same infirmities, haue aduentured vpon the seruice? If some should not haue bene doing,
and begetters in the faith, men of quality like our selves, clothed with the same infirmities, have adventured upon the service? If Some should not have be doing,
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and set light of the taunts of other, how should we euer haue had monuments and bookes of learning, to instruct our selues withall? Is it not farre better in the eyes of God and men, (since no man liueth vpon earth,
and Set Light of the taunts of other, how should we ever have had monuments and books of learning, to instruct our selves withal? Is it not Far better in the eyes of God and men, (since no man lives upon earth,
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as first of all from out the Scripture, so secondly from some other matters which my selfe haue heard and seene, that at such time as we come to our death-bed, (when it were ten thousand follies to flatter our soules in vanitie,
as First of all from out the Scripture, so secondly from Some other matters which my self have herd and seen, that At such time as we come to our deathbed, (when it were ten thousand follies to flatter our Souls in vanity,
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but good things are prouided for vs. But that should be the least respect, for not for gaine or ought else, should vertue and religion be loued, but for vertues sake.
but good things Are provided for us But that should be the least respect, for not for gain or ought Else, should virtue and Religion be loved, but for Virtues sake.
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Let the punishment vpon Ionas detracting his maisters businesse, be a spurre to all, who with iudgement and sobrietie are able, to remooue away that accusation, which I simply professe, is not most vniust vpon this place;
Let the punishment upon Ionas detracting his masters business, be a spur to all, who with judgement and sobriety Are able, to remove away that accusation, which I simply profess, is not most unjust upon this place;
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and the guilt whereof I pray God be not one day required of many of vs. 16 If we will quicken the Spirite, and stirre vp the grace which is in vs, God may giue vs the same blessing, which he gaue here to his word, out of the mouth of his Prophet;
and the guilt whereof I pray God be not one day required of many of us 16 If we will quicken the Spirit, and stir up the grace which is in us, God may give us the same blessing, which he gave Here to his word, out of the Mouth of his Prophet;
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and when Gods honour is principally shot at by the speaker, and his omnipotencie is throughly sollicited with frequent and holy prayer, to giue a blessing to the labour.
and when God's honour is principally shot At by the speaker, and his omnipotency is thoroughly solicited with frequent and holy prayer, to give a blessing to the labour.
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to haue had a peece of a finger, in completing that for which Christ Iesus came from heauen? Lord send vs thy best direction, that we may make conscience of our calling, that nothing do abash vs,
to have had a piece of a finger, in completing that for which christ Iesus Come from heaven? Lord send us thy best direction, that we may make conscience of our calling, that nothing do abash us,
or detaine vs in the exercise of our vocation, but that with an vpright foote we may crosse the way of this pilgrimage, that so we may be admitted, to raigne with thy Sonne Christ Iesus, to whom with thee and the euerlasting Spirit, be glory and praise eternall. Soli Deo honor.
or detain us in the exercise of our vocation, but that with an upright foot we may cross the Way of this pilgrimage, that so we may be admitted, to Reign with thy Son christ Iesus, to whom with thee and the everlasting Spirit, be glory and praise Eternal. Soli God honour.
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Tertul. cont. Hermogenē Adoro Scripturae plenitudinem. Vinc. Ly•in. contra haeres. cap. 27. Depositum custodi. Quod tibi creditum est, non quod à te inuentum, quod accepisti non quod excogitasti, rem non ingenij sed doctrina. Ita doce, vt cū dicas nou è non dicas noua.
Tertulian contentedly. Hermogenen adore Scriptures plenitudinem. Vince Ly•in. contra haeres. cap. 27. Depositum Custodi. Quod tibi creditum est, non quod à te inuentum, quod accepisti non quod excogitasti, remembering non ingenij sed Doctrina. Ita doce, vt cū dicas now è non dicas noua.
Sene. in Suasoriar. 2. Ingenij confus• & turbulenti qui cupiebat grandia dicere. Credatis mihi velim non iocanti, eò peruenit insania eius, vt calceos quoque maiores sumerit, ficus nō esset nisi mariscas. Concubinā ingentis staturae habebat.
Sene. in Suasoriar. 2. Ingenij confus• & turbulenti qui cupiebat Grandia dicere. Credatis mihi velim non iocanti, eò peruenit insania eius, vt calceos quoque maiores sumerit, ficus nō esset nisi mariscas. Concubinā ingentis staturae habebat.
Exod. 7.11. Plinius Hist. Nat. lib. 26.4. Regulus auspiciae curauit, & captus est. Mancinus religionē tenuit, & sub iugum missus est. Pullos edaces habuit Paulus Cyprian de Idolorum vanitate. Zozom. Hist. Eccles. 2.22. Theod Hist. eccles. li 3.21 Mulierculam capillo suspensam, m•mbus exte•sis, cuius ventre dissecto.
Exod 7.11. Pliny Hist. Nat. lib. 26.4. Regulus auspiciae curauit, & Captus est. Mancinus religionē tenuit, & sub Yoke missus est. Pullos edaces Habuit Paulus Cyprian de Idolorum vanitate. Zozom. Hist. Eccles. 2.22. Theod Hist. eccles. li 3.21 Mulierculam capillo suspensam, m•mbus exte•sis, cuius ventre dissecto.
Pro Q. Ligario. August. Homil. 6. Tomo 10. Quia Deus extendit pontem misericordiae suae vt tu trāsire posses, hoc vis vt iam subducat ne alius transeat?
Pro Q. Ligario. August. Homily 6. Tomo 10. Quia Deus extendit pontem Mercy suae vt tu transire poss, hoc vis vt iam subducat ne alius Transit?
Bernardus Epistol. 126. Luc. 2.14. Displicet mortalibus Angelica illa partitio qua gloria D•o & pax hominibus nūciatur: & dum gloriam vsurpant, turbant pacem. Augustin. de verbis Dom. Serm. 15.
Bernard Epistle. 126. Luke 2.14. Displicet mortalibus Angelica illa partitio qua gloria D•o & pax hominibus nūciatur: & dum gloriam usurpant, turbant pacem. Augustin. de verbis Dom. Sermon 15.
Sen•c. Nat. Quaest li. 4 7 Rudis adl•uc antiquitas credebat. Quorum nihil posse fieri tam palam est. Wierus de praestigi•s Daemonū, in Apologetico Cōc. Brētij. Impiorū est opinio, diabolū maleficas & lamias grandinemciere. Iustin, Mart. quaest. 31. ad orthodoxos incredibile dicit, posse imbres per incātamēta prouenire.
Sen•c. Nat. Question li. 4 7 Rudis adl•uc antiquitas credebat. Quorum nihil posse fieri tam Palam est. Wierus de praestigi•s Daemonū, in Apologetico Cōc. Brētij. Impiorū est opinio, diabolū maleficas & lamias grandinemciere. Justin, Mart. Question. 31. ad Orthodoxos incredibile dicit, posse imbres per incātamēta provenire.
Gregor. Moral. Lib. 2.9. Satan à Domino semel accepta potestate, ad vsum suae nequitiae etiā elemēta concutere praeualet. Gregor. Moral. lib. 32.19. Greges abstulit, ignē de coelo deposuit, perturbato aere ventos excitauit, domū concutiēs s•bruit.
Gregory. Moral. Lib. 2.9. Satan à Domino semel accepta potestate, ad vsum suae nequitiae etiā elemēta concutere praeualet. Gregory. Moral. lib. 32.19. Greges abstulit, Ignem de coelo He threw off, perturbato Air ventos excitauit, domū concutiens s•bruit.
Psal. 78.49. August. in eū Psalm. Brentius in concione apud Wierū. Suprà dictum est, Deū grandinis authorē administratorémque esse, & vt grandinem euocet, diabolo propter peccata nostra permitti Petrus Mart. Decad. 1.4. Bēzo in noua noui orbis historia. Lib. 1.10.
Psalm 78.49. August. in eū Psalm. Brent in Consorting apud Wierū. Suprà dictum est, Deū grandinis authorē administratorémque esse, & vt grandinem euocet, diabolo propter Peccata nostra permitti Peter Mart. Decad. 1.4. Bēzo in noua noui Orbis History. Lib. 1.10.
Cōmentarij Reli. & Reip. in Gal. lib. 10. Tanta erat Religiosorum taediosa curiosita• & tam t•pidus zelus, vt vix ordinariae doctrinae sermonē quasi minùs eloquētem, nec satis aulicum plurimi Religiosi iā minimè tolerarent. Anno. 1572.
Cōmentarij Reli & Reip in Gal. lib. 10. Tanta erat Religious taediosa curiosita• & tam t•pidus Zeal, vt vix ordinariae Doctrine sermonē quasi minùs eloquētem, nec satis aulicum Plurimi Religiosi iā minimè tolerarent. Anno 1572.
Hieron. in 5. ad Galatas. Pulchrè quidā non ignobilis Orator, cum ebriū de somno describeret excitatum, ait Nec dormire excitatus, nec vigilare ebrius poterat.
Hieron. in 5. and Galatas. Pulchrè quidam non ignobilis Orator, cum ebriū de Somno describeret excitatum, ait Nec dormire excitatus, nec Vigilare ebrius poterat.
Hieron. in Ion. 1. Nec statim debemus sub hoc exēplo sortibus credere. Priuilegia singulo•ū nō possunt legēfacere communem. Prou. 16.33. Cap. 18.18. Augustin. in Psalm. 30. De Genesi ad literam. lib. 10. Epistol. 180.
Hieron. in Ion. 1. Nec Immediately debemus sub hoc exēplo sortibus Believe. Priuilegia singulo•ū nō possunt legēfacere communem. Prou. 16.33. Cap. 18.18. Augustin. in Psalm. 30. De Genesis ad Literam. lib. 10. Epistle. 180.
Liuius lib. 22. Quae fortuna cōsulum atque exercituum sit, siquid Dij immortales, miseri imperij reliquum Romano nomini fecerint, vbicae copiae sint: quò se Hannibal post praelium contulerit, quid paret, quid agat, acturúsque sit. Luc. 16.27.
Lucius lib. 22. Quae fortuna cōsulum atque Exercituum sit, Seced Dij immortales, miseri imperij Reliquum Romano nomini fecerint, vbicae Copie sint: quò se Hannibal post Praelium contulerit, quid paret, quid agat, acturúsque sit. Luke 16.27.
Horat. Epist. 1.15. Scurra vagus non qui certum praesepe teneret. Impransus non qui ciuem dignosceret hoste. Quaelibet in quemuis opprobria fingere sae•us.
Horatio Epistle 1.15. Scurra vagus non qui certum praesepe teneret. Impransus non qui ciuem dignosceret host. Quaelibet in quemuis Opprobria fingere sae•us.
Surius in commentar. Anno. 1566. Meretricis coactae sūt discedere: interim tamē nonnullae in vicis ignobilibus ob peiora vitanda relictae sunt. Meretricibus quas in vnum vrbis angulum reiecit seueriter praecepit ne per vrbem vagentur.
Surius in commentar. Anno 1566. Harlots coactae sūt discedere: interim tamē nonnullae in vicis ignobilibus ob peiora Vitanda relictae sunt. Meretricibus quas in One Urbis Angulum reiecit seueriter praecepit ne per vrbem vagentur.
Si meretrices ab vrbe excluderentur, magnum id Reip. annui quaestus dispendium allaturum. Apoc. 17.1. Henric. Stephanus, in Apologia pro Herodoto, Gallicè edita. cap. 12.
Si Prostitutes ab vrbe excluderentur, magnum id Reip Annui Quaestus dispendium allaturum. Apocalypse 17.1. Henry Stephanus, in Apologia Pro Herodoto, Gallicè Edita. cap. 12.
Cyprian. contra Demetrianum. Homo hominē obedire tibi & parere compellis: & cum sit nobis eadem. sors nascendi conditio vna moriendi, corporum materia consimilis.
Cyprian. contra Demetrianum. Homo hominē Obedire tibi & parere compellis: & cum sit nobis Same. sors nascendi Condition Una moriendi, corporum materia consimilis.
Viues de veritate fidei. lib. 1. Ne attingatis vitrū, tenuissimum, falsum, inane, leuissimo contacti• statim friatur. Nostra religio intus est quam extra formosior, solidior, firmior. Gen. 1.1.
Viues de veritate fidei. lib. 1. Ne attingatis vitrū, tenuissimum, falsum, inane, leuissimo contacti• Immediately friatur. Nostra Religio intus est quam extra formosior, solidior, Firmior. Gen. 1.1.
Aelian. Hist. lib. 8.11. Aetnam aiūt ij qui mare nauigant, multó minori parte videri, quā antea conspici solita sit. Idē etiā in Parnasso & Olympo accidere. Itēque qui se totius vniuersi naturā tenere profitētur, aiunt mundum etiā ipsum periturum.
Aelian. Hist. lib. 8.11. Aetna Aiunt ij qui mare nauigant, multó minori parte videri, quā Antea conspici solita sit. Idē etiā in Parnasso & Olympo accidere. Itēque qui se totius vniuersi naturā tenere profitētur, Aiunt Mundum etiā ipsum periturum.
Seneca de beneficijs. l. 4 Natura inquis haec mihi praestat. Non intelligis te cum haec dicis, mistare nomen Deo? quid enim aliud est natura quàm Deus & diuina ratio toti mundo & partibus eius inserta? Iohn. 4.24.
Senecca de beneficijs. l. 4 Nature Inquisitors haec mihi praestat. Non intelligis te cum haec Say, mistare Nome God? quid enim Aliud est Nature quàm Deus & Divine ratio Totius mundo & partibus eius inserta? John. 4.24.
Auēt. de reb. Turcicis, parte. 3. Si praelati isti plebeij essent homines, nem• facile ipsis haram committeret: in isto verò statu, & arae & animae hominum ipsorum fidei creduntur. Buch. Hist. Scotic. lib. 15. Nouitatis nominae offensi cōtenderunt nouū Testamentum nuper à Martino Luthero fuisse scrip•ū ac vetus Testamētū reposcerent. Ioh. Foxus in Histor. Scotic. inter annos. 1540. & 1543. Robert. Step. resp. ad censur. Theolog. Paris. in Prae fat.
Auēt. de reb. Turcicis, part. 3. Si Praelati Isti plebeij essent homines, nem• facile Ipse haram committeret: in isto verò Statu, & Arae & Spirits hominum Ipsorum fidei creduntur. Buch. Hist. Scotic. lib. 15. Nouitatis nominae offensi cōtenderunt nouū Testamentum nuper à Martino Luther Fuisse scrip•ū ac Vetus Testamētū reposcerent. John Foxus in History Scotic. inter annos. 1540. & 1543. Robert. Step. resp. ad censure. Theolog. paris. in Prae fat.
Ioseph. de bello Iudaico. lib. 3. Thesaurum nobis optimum dedit, atque inclusum in hoc vase fictili, & consignatum commisit nobis custodiendum. Quis nos admittet ad illa sanctarum animarum consortia?
Ioseph. de bello Judaic. lib. 3. Thesaurum nobis optimum dedit, atque inclusum in hoc vase fictili, & consignatum commisit nobis custodiendum. Quis nos admittet ad illa sanctarum animarum consortia?
Sibimet auferre quod hom• est. Ita sibi esse amicus, vt esse se animal, & in hac coniunctione corporis & animae viuere velis. Cyprian de duplici martyrio. Aut infirmitas erat morte quaerens dolorum finem, aut ambitio aut dementia.
Sibimet Auferre quod hom• est. Ita sibi esse Amicus, vt esse se animal, & in hac conjunction corporis & Spirits viuere velis. Cyprian de Duplicity Martyrdom. Or Infirmitas erat morte Seeking Dolorum finem, Or ambitio Or dementia.
2. Sam. 13.1. August de ciuitate Dei. lib. 1.19. Tarquinius & Lucretia duo fuerunt & adulteriū vnus admisit. August. lib. 3. contra Cresconiū Grāmaticum. Theodorer. in compēdio haereticarum fabularum.
2. Sam. 13.1. August de ciuitate Dei. lib. 1.19. Tarquinius & Lucretia duo fuerunt & adulteriū vnus admisit. August. lib. 3. contra Cresconiū Grāmaticum. Theodore. in compēdio haereticarum fabularum.
Bernard. de 2. discipulis euntibus ad Emaus. Cuius oculi sunt sicut piscinae Hesbon prae multitudine lachrymarū. Hora compunctionis transacta ita superbus est sicut ante.
Bernard. the 2. discipulis euntibus ad Emaus. Cuius oculi sunt sicut piscinae Heshbon Prae multitudine lachrymarū. Hora compunctionis transacta ita Superbus est sicut ante.
Seneca Naturalium quaestion. lib. 7.1. Sol spectatorem nisi cum deficit non habet. Nemo obseruat Lunam nisil aborantem. Adeò naturale est magis noua quam magna mirari. Athen. Dipnosophist. lib. 8.7.
Senecca Naturalium question. lib. 7.1. Sol spectatorem nisi cum deficit non habet. Nemo obseruat Lunam nisil aborantem. Adeò natural est magis noua quam Magna mirari. Athena Dipnosophist. lib. 8.7.
Plin. Natu. Hist. l. 7.55. Omnibus à s•prema die eadem quae ante primam: nec magis à morte sensus vllus aut corpori aut animae quàm ante natalem. Matth 22.23 1. Cor. 15.32
Pliny Natu. Hist. l. 7.55. Omnibus à s•prema die Same Quae ante primam: nec magis à morte sensus vllus Or corpori Or Spirits quàm ante Natalis. Matthew 22.23 1. Cor. 15.32
Tertullian. in Apolog. cap. 45. Recogita quid fueris antequā esse• ▪ vtique nihil. meminisses enim si quid fuisses. Gregor. Moral. lib 6.7. Cum proculdubio omnibus cōstet, quià plus sit creari quod non erat, quàm reparari quod erat.
Tertullian. in Apology cap. 45. Recogita quid fueris antequā esse• ▪ Vtique nihil. meminisses enim si quid fuisses. Gregory. Moral. lib 6.7. Cum Without doubt omnibus cōstet, quià plus sit creari quod non erat, quàm reparari quod erat.
Breuiarium Romanum in Suffagijs communibus in initio. In Orat in die S. Andreae Sabbato ad vesperas. Ad completorium. In Antiphona à Dominica prima. Aduentus ad plurificationem Mariae.
Breuiarium Romanum in Suffagijs communibus in initio. In Orat in die S. Andrew Sabbath ad vesperas. Ad completorium. In Antiphona à Dominica prima. Advent ad plurificationem Mary.
Tract. 84. in Ioh•nnem. Sed magis vt orent ipsi pronobis. In Meditationibus Tomo 9. De Sanctis Serm 19. Hyeron. Epostola. 25. Chrys. in Psalm. 118. Sozomen. Eccles. Hist. 7.24.
Tract. 84. in Ioh•nnem. said magis vt orent ipsi pronobis. In Meditationibus Tomo 9. De Sanctis Sermon 19. Hierom. Epostola. 25. Chrys. in Psalm. 118. Sozomen. Eccles. Hist. 7.24.
Homil 3. in Cantica. apud Hyeron. T. 8. Omnes sancti qui de hac vita decesserunt, si dicantur curam gerere salutis eorum, & juuare eos precibus suis atque interuentu apud Deum, non erit inconueniens. Gregor. Nazianz. Orat. 29. & 31. Orat. 30. Iliic { que } vt opinor sacrificia pro nibis offert. Orat. 25. Quòd si quid nostros etiam honores curas, at { que } hoc praemij sanctis animabus à Deo confertur vt ista persentiscant. Aug. de cura pro mortuis gerenda ca. 13. Vt volet accipiat quisque quod dicam.
Homily 3. in Cantica. apud Hierom. T. 8. Omnes sancti qui de hac vita decesserunt, si dicantur curam gerere Salutis Their, & juuare eos precibus suis atque interuentu apud God, non erit inconueniens. Gregory. Nazianz Orat 29. & 31. Orat 30. Iliic { que } vt opinor Sacrifice Pro nibis offered. Orat 25. Quòd si quid nostros etiam honores curas, At { que } hoc praemij sanctis Spirits à God confertur vt ista persentiscant. Aug. de Cure Pro mortuis gerenda circa 13. Vt volet Accept Quisque quod dicam.
Ad Deum promerendum suffragatore non opus est, sed mente deuota. Orig. contra Celium lib. 1. & lib. 5. Omnia vota, omnes interpellationes, deprecationes & gratiarum actiones destinandae sunt ad Deum rerum omnium Dominum. Hoc ipsum cohibebit nequis audeat preces offerre nisi soli Domino Deo.
Ad God promerendum suffragatore non opus est, sed mente deuota. Origin contra Celium lib. 1. & lib. 5. Omnia vota, omnes interpellationes, deprecationes & Gratitude actiones destinandae sunt ad God rerum omnium Dominum. Hoc ipsum cohibebit Nequis audeat preces offer nisi soli Domino God
Lactant. Diuin. Instit. 2.17. Nullum sibi honorem tribui volunt, quorum honor in Deo est. Aug. de vera Religione cap. 55. Nec eis templa construimus. Idem de ciuitate Dei. lib. 8.27. 1. Cor. 6.19. Chrysost. de poenitentia. Homilia 5. In Deo nihil est tale. Sine mediatore exorabilis est, sine pecunia, sine impensa precibus annuit.
Lactant. Divine. Institutio 2.17. Nullum sibi Honor Tribui volunt, quorum honour in God est. Aug. de vera Religion cap. 55. Nec eis templa construimus. Idem de ciuitate Dei. lib. 8.27. 1. Cor. 6.19. Chrysostom de Penitence. Homily 5. In God nihil est tale. Sine mediatore exorabilis est, sine Pecunia, sine impensa precibus annuit.
Cyprian. de caena Dom. Quoties te in conspectu Domini video suspirantem, Spiritum sanctū non dubito aspirantem. August. de tempore. Sermon. 226. Oratio iusti clauis est coeli. Ascendit precatio & descendit Dei miseratio. Cum sensibus loquitur si si• solus noster gemitus.
Cyprian. de Cena Dom. How often te in conspectu Domini video suspirantem, Spiritum sanctū non dubito aspirantem. August. de tempore. Sermon. 226. Oratio Justi Key est coeli. Ascendit precatio & descendit Dei miseratio. Cum sensibus loquitur si si• solus Noster gemitus.
Quint. Orat. Instit. 2.17. Si mihi sapientes Iudices dētur sapientum conciones at { que } omine consiliū. Nec enim qui recta via depulsus estreduci ad eam, nisi alio flexi• potest.
Quint. Orat Institutio 2.17. Si mihi Wise Judges dētur Sages Conciones At { que } omine consiliū. Nec enim qui Recta via depulsus estreduci ad eam, nisi Alio flexi• potest.
