Foure sermons vvherein is made a foure-fold discovery viz. of ecclesiasticall selfe-seeking, a wisemans carriage in evill times, the benefit of Christian patience, the right nature and temper of the spirit of the Gospel / by Edvvard Symons ...
First, that there was an Order of Superiours and Inferiours in the Church in the Apostles dayes, Paul had power over Timothy, for to send him, vers. 19. and Timothy was ready to obey Paul, as a Sonne the Father, vers. 22.
First, that there was an Order of Superiors and Inferiors in the Church in the Apostles days, Paul had power over Timothy, for to send him, vers. 19. and Timothy was ready to obey Paul, as a Son the Father, vers. 22.
Secondly, we may observe, that it did (as may seem) chiefely belong to the Bishop or Supervisor, to appoint Pastors for particular Churches and Congregations:
Secondly, we may observe, that it did (as may seem) chiefly belong to the Bishop or Supervisor, to appoint Pastors for particular Churches and Congregations:
yea, and such of whose condition the people themselves were not altogether ignorant, for such a one was Timothy in all these respects as shall appeare.
yea, and such of whose condition the people themselves were not altogether ignorant, for such a one was Timothy in all these respects as shall appear.
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I have no man like-minded, for all these seek their owne, and not the things that are Jesus Christs, as (who say) Timothy is a man per se, one that seekes not himselfe in any thing,
I have no man like-minded, for all these seek their own, and not the things that Are jesus Christ, as (who say) Timothy is a man per se, one that seeks not himself in any thing,
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Fourthly, he was one of whose honesty and sincerity the Philippians themselves had proofe as well as the Apostle (or else it might be questioned whether he would have placed him over them:) ye know (saies he) ye know the proofe of him, that like as a sonne with the father, he se•ved with me in the Gospel (vers. 22.) It seemes hee had dwelt with the Apostle (not like a trencher Chaplaine to say Grace and so forth, till a Living fell) but (saies he) he served with me in the Gospel:
Fourthly, he was one of whose honesty and sincerity the Philippians themselves had proof as well as the Apostle (or Else it might be questioned whither he would have placed him over them:) you know (Says he) you know the proof of him, that like as a son with the father, he se•ved with me in the Gospel (vers. 22.) It seems he had dwelled with the Apostle (not like a trencher Chaplain to say Grace and so forth, till a Living fell) but (Says he) he served with me in the Gospel:
as if some good Bishop and his Chaplaine should goe up and downe to every Church in the Diocesse (as both their duty and custome of old was) and preach the word of God together, the one in the forenoone,
as if Some good Bishop and his Chaplain should go up and down to every Church in the Diocese (as both their duty and custom of old was) and preach the word of God together, the one in the forenoon,
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and had seene his faithfulnesse, his zeale, and his schollership, and therefore the Apostle knew they could not disallow of him, especially too, being commended to them upon his approbation:
and had seen his faithfulness, his zeal, and his scholarship, and Therefore the Apostle knew they could not disallow of him, especially too, being commended to them upon his approbation:
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nor of so pure a metall, so wholly sincere in the worke of Christ as Timothy was, they were a little more tainted with selfe-infection, somewhat more selfeseeking then he.
nor of so pure a metal, so wholly sincere in the work of christ as Timothy was, they were a little more tainted with self-infection, somewhat more Self-seeking then he.
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All seeke their owne: ] there be divers degrees of sincerity amongst Gods servants, no doubt but Saint Paul had many more under him, that were sincere too, for the glory of Christ:
All seek their own: ] there be diverse Degrees of sincerity among God's Servants, no doubt but Saint Paul had many more under him, that were sincere too, for the glory of christ:
And I pray you observe in them the Apostles secret complaint, how in that first and golden age of the Church (as we may so call it) wherein Christian vertues did more then ever since flourish in the Clergy;
And I pray you observe in them the Apostles secret complaint, how in that First and golden age of the Church (as we may so call it) wherein Christian Virtues did more then ever since flourish in the Clergy;
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for they were all then either of Christs owne, or of his Apostles owne ordination, who sure were carefull what they did in matters of this nature, they did not ignorantly (as in these later dayes) or rashly lay their hands upon every body,
for they were all then either of Christ own, or of his Apostles own ordination, who sure were careful what they did in matters of this nature, they did not ignorantly (as in these later days) or rashly lay their hands upon every body,
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Now I say, if in those golden dayes, we heare and see by the Apostles complaint, in Clero tam raros fuisse vere cordatos & sinceros homines, that in respect of the others, they were as no body to speak on:
Now I say, if in those golden days, we hear and see by the Apostles complaint, in Clero tam raros Fuisse vere cordatos & sinceros homines, that in respect of the Others, they were as no body to speak on:
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then doubtlesse in these leaden, these clayey, and corrupt dayes of ours, wherein there are more men and lesse vertue, the condition is still the same,
then doubtless in these leaden, these clayey, and corrupt days of ours, wherein there Are more men and less virtue, the condition is still the same,
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thus. 1. Most Ecclesiasticks seeke their owne. 2. Few seeke Christ. 3. None can seeke both their owne and Christ togegether: (for Christ and themselves in this respect are alwayes in competition,
thus. 1. Most Ecclesiastics seek their own. 2. Few seek christ. 3. None can seek both their own and christ together: (for christ and themselves in this respect Are always in competition,
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Inire rem sane fateor, & causam, & locum, utrumque gravem, hominem petere me multo graviorem, & mallem equidem ut inpraesentiarum me imberbem discentem quam docentem videritis:
Inire remembering sane Fateor, & Causam, & locum, utrumque Gravem, hominem Peter me Much graviorem, & Mallem equidem ut inpraesentiarum me imberbem discentem quam docentem videritis:
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Sed cum aliter se res habet (auxiliante Deo) officio fungar pro virili, ac eo modo, ut non qu• mea sunt viderer quaerere, sed quae Jesu Christi: favete igitur. The first proposition is: Most Ecclesiasticks seek their owne:
said cum aliter se Rest habet (auxiliante God) Officio fungar Pro virili, ac eo modo, ut non qu• mea sunt viderer quaerere, sed Quae Jesu Christ: Favete igitur. The First proposition is: Most Ecclesiastics seek their own:
Concerning the first, they are the Ministers of the Gospel, ordained and appointed, as Timothy and the rest were, to preach Jesus Christ unto the people:
Concerning the First, they Are the Ministers of the Gospel, ordained and appointed, as Timothy and the rest were, to preach jesus christ unto the people:
or like the Hetrurian I doll, which while it stood in the field, meanly apparelled, omni crebra dedit populo responsa petenti, it played the Lecturer, it willingly answered all demands;
or like the Etrurian I doll, which while it stood in the field, meanly appareled, omni Crebra dedit populo responsa petenti, it played the Lecturer, it willingly answered all demands;
but when it was removed, and placed in the Temple, and richly ado•ned, illico divitiis obmutuit ille repertis, it played the Parson, wealth stopt its mouth, preferment was an obstacle to its Oracles: So they:
but when it was removed, and placed in the Temple, and richly ado•ned, illico divitiis Obmutuit Isle repertis, it played the Parson, wealth stopped its Mouth, preferment was an obstacle to its Oracles: So they:
These I say are the first sort that seek their owne ease, your non-preaching-Ministers, the belly-gods of the Clergy, those idle Drones, those dumbe Dogges:
These I say Are the First sort that seek their own ease, your non-preaching-Ministers, the belly-gods of the Clergy, those idle Drones, those dumb Dogs:
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The second sort and nearest a kinne unto the former, are non-Residents, those vagabond Teachers, that love any place better then their owne home, (like some people in these parts, that affect any Church better then that which belongs unto them.) These not onely faile in Preaching,
The second sort and nearest a kin unto the former, Are non-Residents, those vagabond Teachers, that love any place better then their own home, (like Some people in these parts, that affect any Church better then that which belongs unto them.) These not only fail in Preaching,
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peradventure their people shall sometimes heare from them, by the Mediation of a Presentment, if they doe but conforme to their practise, in leaving their owne Parish Churches;
Peradventure their people shall sometime hear from them, by the Mediation of a Presentment, if they do but conform to their practice, in leaving their own Parish Churches;
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if they be not more conscionable then themselves, and love home better then they, if they doe not love his Curat at his command, better then he doth them at Gods command, the loving Shepheard will take order to have his owne flock, pounded:
if they be not more conscionable then themselves, and love home better then they, if they do not love his Curate At his command, better then he does them At God's command, the loving Shepherd will take order to have his own flock, pounded:
The third sort that seeke themselves in their own ease, are the timerous and fearfull-hearted Preachers, that cry Peace, Peace, when there is no Peace, that themselves might live in peace:
The third sort that seek themselves in their own ease, Are the timorous and fearful-hearted Preachers, that cry Peace, Peace, when there is no Peace, that themselves might live in peace:
they love the name peaceable, better then conscionable, and therefore they dare not disturbe sinne lest themselves should be disturbed, they wisely foresee that it is as much as some mens tongues are worth;
they love the name peaceable, better then conscionable, and Therefore they Dare not disturb sin lest themselves should be disturbed, they wisely foresee that it is as much as Some men's tongues Are worth;
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yea, and their Livings too, to trench upon those evils that keepe house with the best men in the Parish: (as they are called) and themselves have learned long agoe,
yea, and their Livings too, to trench upon those evils that keep house with the best men in the Parish: (as they Are called) and themselves have learned long ago,
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some againe will quote you twenty or thirty Fathers and Schoolemen in a Sermon, when peradventure they have scarce set eye on two, but tooke them upon trust:
Some again will quote you twenty or thirty Father's and Schoolmen in a Sermon, when Peradventure they have scarce Set eye on two, but took them upon trust:
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others againe will have their Sermon halfe Greeke and Latin, that the common people, that love a-life (many of them) to heare gibberish, might admire them for their profoundnesse;
Others again will have their Sermon half Greek and Latin, that the Common people, that love alife (many of them) to hear gibberish, might admire them for their profoundness;
Is to preach so, thinke you in conscience, to preach Christ? Saint Paul accounted those Corinthians for vaine-glorious, that came up with so much coyned eloquence,
Is to preach so, think you in conscience, to preach christ? Saint Paul accounted those Corinthians for vainglorious, that Come up with so much coined eloquence,
and heare men come up with their strong lines, the eloquent non-sense, or should heare men martyring a peece of Scripture, into so many Logicall needlesse divisions as some will doe, would he not say thinke you, they did aime to shew the strength of their owne braines, the dexterity of their owne wits,
and hear men come up with their strong lines, the eloquent nonsense, or should hear men martyring a piece of Scripture, into so many Logical needless divisions as Some will do, would he not say think you, they did aim to show the strength of their own brains, the dexterity of their own wits,
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as Latin, Greeke, and the like, or with so many Quotations of Fathers and Schoolemen, doe you thinke he would have commended it? I doe not speake (Brethren) but that there is both time and place for men to speake learnedly,
as Latin, Greek, and the like, or with so many Quotations of Father's and Schoolmen, do you think he would have commended it? I do not speak (Brothers) but that there is both time and place for men to speak learnedly,
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O it is a fine thing to be tickled in the eare, to be carried as it were on the shoulders of the people, digito demonstrari, & dicier hic est, Behold the man, that is he!
Oh it is a fine thing to be tickled in the ear, to be carried as it were on the shoulders of the people, digito demonstrari, & dicier hic est, Behold the man, that is he!
when it may be the next time, God Almighty by denying a like assistance, cuts my combe againe, that I might know my glorying to be but vaine-glorying, soone got soone gone, having lost againe in my owne conceit, what before I thought I had deserved:
when it may be the next time, God Almighty by denying a like assistance, cuts my comb again, that I might know my glorying to be but vain-glorying, soon god soon gone, having lost again in my own conceit, what before I Thought I had deserved:
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namely, by envying, maligning, despising, and enveighing against those that are, (and it may be deservedly too) more eminent and popular then themselves;
namely, by envying, maligning, despising, and inveighing against those that Are, (and it may be deservedly too) more eminent and popular then themselves;
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the glory of their fellowlabourer is their disgrace, his Candle dimmes theirs, his paines discovers theirs and their Curats lasinesse, and they cannot abide it:
the glory of their fellowlabourer is their disgrace, his Candle dims theirs, his pains discovers theirs and their Curats laziness, and they cannot abide it:
and frequent, and conscionable preaching, but by slandering, by bitter enveighing, by privie persecuting, by secret writing to superiour powers, and the like.
and frequent, and conscionable preaching, but by slandering, by bitter inveighing, by privy persecuting, by secret writing to superior Powers, and the like.
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First, from the parties taxed, who (ad plurimum) are men of more able gifts to whom God lends a greater power to dispense his Word withall, which people perceiving cannot but more affect them,
First, from the parties taxed, who (ad plurimum) Are men of more able Gifts to whom God lends a greater power to dispense his Word withal, which people perceiving cannot but more affect them,
Nay, and further observe but the manner of such mens teaching, they seldome presse for respect to Preachers, they know they shall have it if they deserve it without preaching for it:
Nay, and further observe but the manner of such men's teaching, they seldom press for respect to Preachers, they know they shall have it if they deserve it without preaching for it:
which (as the case may be) may lawfully be done, for the Apostle did it, 1 Cor. 4. Gal. 4. 17. yet ordinarily, doubtlesse, it is purchased by a better tenour if as to the other it comes by desert without asking.
which (as the case may be) may lawfully be done, for the Apostle did it, 1 Cor. 4. Gal. 4. 17. yet ordinarily, doubtless, it is purchased by a better tenor if as to the other it comes by desert without asking.
And besides (as I said) it is their custome of whom I am speaking, to enveigh bitterly against their neighbour Ministers that have more respect then themselves,
And beside (as I said) it is their custom of whom I am speaking, to inveigh bitterly against their neighbour Ministers that have more respect then themselves,
and didst glory above all things, as thou oughtest in the prosperity of his Kingdome, thou wouldst be glad to see it thrive by whosoever is the builder,
and didst glory above all things, as thou Ought in the Prosperity of his Kingdom, thou Wouldst be glad to see it thrive by whosoever is the builder,
Nay, and further, as it is observed, those Ministers that are most bitter in complaining in that kinde are such as are either utterly unable to teach profitably themselves,
Nay, and further, as it is observed, those Ministers that Are most bitter in complaining in that kind Are such as Are either utterly unable to teach profitably themselves,
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as many as yee will with a D•spensation, it is not against the Canon, and it may be suspected (as some have said) that would the same Canon as equally permit to have as many wives, their stretching consciences would quickly submit to an easie conformity:
as many as ye will with a D•spensation, it is not against the Canon, and it may be suspected (as Some have said) that would the same Canon as equally permit to have as many wives, their stretching Consciences would quickly submit to an easy conformity:
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yea, and I pray thee what good doe thy many Livings do thee? speak conscience, speak practice, doe they make thee seeke Christ more earnestly, doe they make thee preach more diligently? surely they ought to doe,
yea, and I pray thee what good do thy many Livings do thee? speak conscience, speak practice, do they make thee seek christ more earnestly, do they make thee preach more diligently? surely they ought to do,
Christ saies, my Kingdome is not of this world, and it is to be feared, that they that receive such profits and rewards here, shall be put off when time comes with [ Yee have your reward:
christ Says, my Kingdom is not of this world, and it is to be feared, that they that receive such profits and rewards Here, shall be put off when time comes with [ Ye have your reward:
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A good Benence (as goes the repo•t) is propounded to them, and it lies a great way off, (it may be in the Confines of U•opia) and it goes against their consciences to hold two livings in that nature; (for you must under stand their consciences stand crooked the cleane contrary way) wherefore if they accept of this proffer, (as the want of temporall sufficiencies doth perswade them) then they must leave their deare and loving people, (which they are loath to doe) wherefore their advise is craved against such a day,
A good Benence (as Goes the repo•t) is propounded to them, and it lies a great Way off, (it may be in the Confines of U•opia) and it Goes against their Consciences to hold two livings in that nature; (for you must under stand their Consciences stand crooked the clean contrary Way) Wherefore if they accept of this proffer, (as the want of temporal Sufficiencies does persuade them) then they must leave their deer and loving people, (which they Are loath to do) Wherefore their Advice is craved against such a day,
and the matter is referred to their weighty considerations, (which proves too too weighty to many of them) and a long Sermon without blushing is made to that purpose, which like Hoseas empty Vine, brings forth fruit onely to it selfe;
and the matter is referred to their weighty considerations, (which Proves too too weighty to many of them) and a long Sermon without blushing is made to that purpose, which like Hoseas empty Vine, brings forth fruit only to it self;
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for at the time appointed, advice desired is returned, with that which was more expected, the promise of a larger contribution, upon condition he will not leave them, whereunto they that have more need to receive, must not refuse to give, however against their power and will, (as with griefe in secret they are forced to confesse) lest they should be counted enemies to the Gospel, slighters of their Minister,
for At the time appointed, Advice desired is returned, with that which was more expected, the promise of a larger contribution, upon condition he will not leave them, whereunto they that have more need to receive, must not refuse to give, however against their power and will, (as with grief in secret they Are forced to confess) lest they should be counted enemies to the Gospel, slighters of their Minister,
and live like neglected, suspected persons all their dayes: now certainely, this is the most base, ungodly, and hypocriticall kind of selfe-seeking, that is,
and live like neglected, suspected Persons all their days: now Certainly, this is the most base, ungodly, and hypocritical kind of Self-seeking, that is,
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The third sort are they that load themselves with thick clay, as the Prophet speakes, I meane, that plunge themselves in multitude of worldly affaires, unbeseeming their profession,
The third sort Are they that load themselves with thick clay, as the Prophet speaks, I mean, that plunge themselves in multitude of worldly affairs, unbeseeming their profession,
but paiment of Tythes, Church duties? and plenty of arguments they can produce for the pressure of this point, which though a modest man haply hath more cause to use,
but payment of Tithes, Church duties? and plenty of Arguments they can produce for the pressure of this point, which though a modest man haply hath more cause to use,
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for whatsoever the Minister speakes in this case, they will judge to be spoken in his owne case, what ever he intends, they will taxe him of selfe-seeking, for it is a point called Nolime tangere, the very touch will infect,
for whatsoever the Minister speaks in this case, they will judge to be spoken in his own case, what ever he intends, they will Tax him of Self-seeking, for it is a point called Nolime tangere, the very touch will infect,
but to glance in the Pulpit upon the unconscionablenesse of people in this kind is the very next way to spread the contagion, such are their natures and constitutions.
but to glance in the Pulpit upon the Unconstitutionableness of people in this kind is the very next Way to spread the contagion, such Are their nature's and constitutions.
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but here are the Church-wardens, that for the most part are the ringleaders to dishonesty in this kind, the Proverb holding true in them, The nearer the Church the farther from God,
but Here Are the Churchwardens, that for the most part Are the ringleaders to dishonesty in this kind, the Proverb holding true in them, The nearer the Church the farther from God,
and tell your neighbours of it when you come at home) A Minister may and ought to seeke that which God and the Law hath alotted him for his maintenance,
and tell your neighbours of it when you come At home) A Minister may and ought to seek that which God and the Law hath allotted him for his maintenance,
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First, he seekes Christ in it, for Tythes are called Gods portion, Mal. 3. 8. the Ministers are but Gods Rent-gatherers, and should they faile in their duty in this kind, we may well fore-see by the unconscionable conditions of men (who above all things love to cheate God of his due) that by the next generation, Christ would have cause to take up his old complaint, The Foxes have holes, and the Birds of the aire have nests,
First, he seeks christ in it, for Tithes Are called God's portion, Malachi 3. 8. the Ministers Are but God's Rent-gatherers, and should they fail in their duty in this kind, we may well foresee by the unconscionable conditions of men (who above all things love to cheat God of his due) that by the next generation, christ would have cause to take up his old complaint, The Foxes have holes, and the Birds of the air have nests,
for (marke it) wouldst not thou say that that man did chiefely aime at thy good, that should bestow all his paines and indeavour to save thee from the Gallowes,
for (mark it) Wouldst not thou say that that man did chiefly aim At thy good, that should bestow all his pains and endeavour to save thee from the Gallows,
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for thy Tythes and thy dues which thou payest to him, are but as of that value in respect of thy soule, the whole world is nothing in comparison of that, saies Christ,
for thy Tithes and thy dues which thou payest to him, Are but as of that valve in respect of thy soul, the Whole world is nothing in comparison of that, Says christ,
But indeed Brethren, this is the truth of it, people doe not love their owne soules, it appeares in this, of all men, they doe not care for him that hath the charge of their soules, it goes most against the stomachs of many of them to doe him a common courtesie.
But indeed Brothers, this is the truth of it, people do not love their own Souls, it appears in this, of all men, they do not care for him that hath the charge of their Souls, it Goes most against the stomachs of many of them to do him a Common courtesy.
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Any Lay-man shall have better dealings with them, and shall receive better Tythes from them (where Lay-men doe receive them) then he that hath the charge of their soules;
Any Layman shall have better dealings with them, and shall receive better Tithes from them (where Laymen do receive them) then he that hath the charge of their Souls;
but their owne Pastor that hath the charge of their soules, though he be never so carefull and painfull for their good, shall not get so much as his dues of them:
but their own Pastor that hath the charge of their Souls, though he be never so careful and painful for their good, shall not get so much as his dues of them:
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Nay, which is more strange yet, if a Lecturer doth but turne Pastor, and take the charge of soules upon him, it is the very next way to lose many of the peoples loves, which haply before he did injoy,
Nay, which is more strange yet, if a Lecturer does but turn Pastor, and take the charge of Souls upon him, it is the very next Way to loose many of the peoples loves, which haply before he did enjoy,
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But (Brethren) I would you would but seriously in your retired thoughts, thinke upon that charge of the Apostle, Heb. 13. 17. and read over with due consideration that place in the third of Malachi, where Tythes are called Gods portion,
But (Brothers) I would you would but seriously in your retired thoughts, think upon that charge of the Apostle, Hebrew 13. 17. and read over with due consideration that place in the third of Malachi, where Tithes Are called God's portion,
and the like, nor in your bargaining with him for your Tythes, would you desire to get a drinking penny as (you call it) by him, which according to the ballance of your owne consciences (if you can) shall be at least halfe in halfe:
and the like, nor in your bargaining with him for your Tithes, would you desire to get a drinking penny as (you call it) by him, which according to the balance of your own Consciences (if you can) shall be At least half in half:
no nor would you ever thinke you did wrong the Countrey in giving God his due in this or that particular: (what will they say, doth he thinke ile wrong the Countrey, pay him Tythes of that or that? no, never while I live) so they set God and the Countrey at oddes:
no nor would you ever think you did wrong the Country in giving God his due in this or that particular: (what will they say, does he think Isle wrong the Country, pay him Tithes of that or that? no, never while I live) so they Set God and the Country At odds:
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the third sort of Ministers I say, that seeke themselves in this ranke of profits, are they that plunge themselves overmuch in worldly affaires, in respect of their temporall demeanes,
the third sort of Ministers I say, that seek themselves in this rank of profits, Are they that plunge themselves overmuch in worldly affairs, in respect of their temporal demeans,
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and regard specially the fat and the fleece, that looke so over-scrapingly to their Tythes and Offerings, (as too too many there are that exceed the meane both of discretion and honesty too in that kind) I say these are the third sort that seeke themselves in their owne profits.
and regard specially the fat and the fleece, that look so over-scrapingly to their Tithes and Offerings, (as too too many there Are that exceed the mean both of discretion and honesty too in that kind) I say these Are the third sort that seek themselves in their own profits.
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So that (Brethren) consider all these kinds of men, all these sorts of Ministers, they that seeke their owne ease, in not preaching, not residing, in preaching plausibly;
So that (Brothers) Consider all these Kinds of men, all these sorts of Ministers, they that seek their own ease, in not preaching, not residing, in preaching plausibly;
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they that seeke their owne praise, in ostentation of their learning and eloquence, in affecting popularity, in maligning them that are more eminent then themselves;
they that seek their own praise, in ostentation of their learning and eloquence, in affecting popularity, in maligning them that Are more eminent then themselves;
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they that seeke their owne profits in hunting after Pluralities, in basely begging contributions, in giving up themselves more openly to worldly mindednesse:
they that seek their own profits in hunting After Pluralities, in basely begging contributions, in giving up themselves more openly to worldly Mindedness:
But these be onely the Clergy primi ordini•, of the first and principall sort, now if the chiefe be such, Haec si Domini faciunt, if they that should be most conscionable doe thus transgresse, audent non talia fures thinke you? will not those of the inferiour sort be found as guilty:
But these be only the Clergy Primi ordini•, of the First and principal sort, now if the chief be such, Haec si Domini faciunt, if they that should be most conscionable doe thus transgress, Audent non Talia fures think you? will not those of the inferior sort be found as guilty:
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I mean your Ecclesiastical Courtiers, your Procters, Apparitours, Registers, and the rest (as they are deemed) of that infamous ranke that are (date verbo veniam) Daemoni Comedones, Fellow-commoners with the Devill,
I mean your Ecclesiastical Courtiers, your Proctors, Apparitors, Registers, and the rest (as they Are deemed) of that infamous rank that Are (date verbo veniam) Daemoni Comedones, Fellow-commoners with the devil,
and make no use of them at their owne home, they feed, as was said, of the Devils diet, they are even according to his owne tooth, he feeds upon sinne,
and make no use of them At their own home, they feed, as was said, of the Devils diet, they Are even according to his own tooth, he feeds upon sin,
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for as hee that lives upon poyson, must needs have a poysoned body (and it is Gellius (I take it) that mentions such a one, who in this respect poysoned all the Fleas that bit him:) so they that in this sort live all upon sinne, must needs be the greatest sinners, they must needs be the most poysonous creatures.
for as he that lives upon poison, must needs have a poisoned body (and it is Gellius (I take it) that mentions such a one, who in this respect poisoned all the Fleas that bit him:) so they that in this sort live all upon sin, must needs be the greatest Sinners, they must needs be the most poisonous creatures.
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The things of Christ, what are they? why, surely in a word, they are nothing else but the Sheepe of Christ, the soules of men and women, these are the things of Christ, which he purchased you know with the price of his bloud:
The things of christ, what Are they? why, surely in a word, they Are nothing Else but the Sheep of christ, the Souls of men and women, these Are the things of christ, which he purchased you know with the price of his blood:
to looke to these his Sheepe, to gather them together into his fold, to acquaint them with his voyce, to keepe them within his pastures, to give all possible care and tendance to them for their good:
to look to these his Sheep, to gather them together into his fold, to acquaint them with his voice, to keep them within his pastures, to give all possible care and tendance to them for their good:
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or our owne matters, to looke to this, it is to preach the Word, to be instant in the same, in season and out of season, to improve, to rebuke when we see cause, to exhort with all long-suffering,
or our own matters, to look to this, it is to preach the Word, to be instant in the same, in season and out of season, to improve, to rebuke when we see cause, to exhort with all long-suffering,
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for thus had Paul instructed him, as yee may see, 2 Tim. 4. 2. & 5. v. (they are the very words of the Apostle there) and yee may see it in the verse following this of the text, that Timothy had beene obedient to the Apostles instructions,
for thus had Paul instructed him, as ye may see, 2 Tim. 4. 2. & 5. v. (they Are the very words of the Apostle there) and ye may see it in the verse following this of the text, that Timothy had been obedient to the Apostles instructions,
Woe to the Shepheards Ezek. 34. 2. that feede themselves (that is, that seeke their owne ease) Should not the Shepheards feed the flock? (saies he) intimating by the word (should) that these two did not, could not stand together, feeding themselves and the flock:
Woe to the Shepherds Ezekiel 34. 2. that feed themselves (that is, that seek their own ease) Should not the Shepherds feed the flock? (Says he) intimating by the word (should) that these two did not, could not stand together, feeding themselves and the flock:
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Secondly, we cannot seeke our owne praise and Christ together, see Iohn 5. 44. How can yee beleeve that receive honour one of another, and seeke not the honour that commeth Iohn 5. 44. of God? whence we learne, that they can neither beleeve nor seeke Gods glory, that receive honour to themselves, much lesse (sure) can they that seeke it.
Secondly, we cannot seek our own praise and christ together, see John 5. 44. How can ye believe that receive honour one of Another, and seek not the honour that comes John 5. 44. of God? whence we Learn, that they can neither believe nor seek God's glory, that receive honour to themselves, much less (sure) can they that seek it.
and yet more plainely, speaking of a Souldier of Christ, 2 Tim. 2. 4. No man that warreth, intangleth himselfe with the affaires of this life, because hee would please him that hath chosen him for a Souldier, (as who say) he that doth intangle himselfe, cannot please God, nay doth not desire it;
and yet more plainly, speaking of a Soldier of christ, 2 Tim. 2. 4. No man that Warreth, intangleth himself with the affairs of this life, Because he would please him that hath chosen him for a Soldier, (as who say) he that does entangle himself, cannot please God, nay does not desire it;
And (Brethren) I beseech you all by that holy Communion and fellowship that we have with one another in the worke of Christ, that you would seriously consider of these things,
And (Brothers) I beseech you all by that holy Communion and fellowship that we have with one Another in the work of christ, that you would seriously Consider of these things,
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You therefore in the first place (pray give me leave to speake in the second person) you I say that seeke your selves in your owne ease, whose strength is to sit still, (as Esay speakes in another sense) that feede not the flocke, but onely upon the flocke;
You Therefore in the First place (pray give me leave to speak in the second person) you I say that seek your selves in your own ease, whose strength is to fit still, (as Isaiah speaks in Another sense) that feed not the flock, but only upon the flock;
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in the feare of God thinke upon it, How can you without terrour read all those threatnings against idle Shepheards denounced against you by the Prophet Ezekiel? How can you without trembling, heare that woe to them that be at ease in Sion, proclaimed by Amos? How dare you by your practice say after him in the Gospel, Soule take thine ease, or body take thine ease,
in the Fear of God think upon it, How can you without terror read all those threatenings against idle Shepherds denounced against you by the Prophet Ezekielem? How can you without trembling, hear that woe to them that be At ease in Sion, proclaimed by Amos? How Dare you by your practice say After him in the Gospel, Soul take thine ease, or body take thine ease,
did not ease fit Moab for destruction? doth not Jeremy say that that was the cause shee settled upon her Lees? Is not to be given up to ones own ease, to be given up to ones owne selfe, to ones own hearts lust? and did you ever read of any such a one, that was freed from himselfe againe, till the Devill freed him? wee read of some that were delivered up to Satan, that were freed againe,
did not ease fit Moab for destruction? does not Jeremiah say that that was the cause she settled upon her Lees? Is not to be given up to ones own ease, to be given up to ones own self, to ones own hearts lust? and did you ever read of any such a one, that was freed from himself again, till the devil freed him? we read of Some that were Delivered up to Satan, that were freed again,
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as we gather from Psal. 1. 1. for you may see what the Prophet saies in another place, Psal. 123. 4. (saies he) Our soule is exceedingly filled with the scorning (of whom?) of them that be at ease:
as we gather from Psalm 1. 1. for you may see what the Prophet Says in Another place, Psalm 123. 4. (Says he) Our soul is exceedingly filled with the scorning (of whom?) of them that be At ease:
as those idle, lasie, non-preaching Ministers? But derisores Deus ipse deridet, (saies the Wiseman) yea, he will laugh at their calamity, and mocke when their feare commeth.
as those idle, lazy, Nonpreaching Ministers? But derisores Deus ipse deridet, (Says the Wiseman) yea, he will laugh At their calamity, and mock when their Fear comes.
Be wise now therefore O yee Ministers, be painefull O yee Beneficed men, lest by taking to your selves too much liberty, you be given up to your owne liberty,
Be wise now Therefore Oh ye Ministers, be painful Oh ye Beneficed men, lest by taking to your selves too much liberty, you be given up to your own liberty,
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lest it fare with us, as it did sometime with the Israelites, (Psal. 106. 15.) God having granted our request for our bellies, we have leannesse therewithall sent into our soules:
lest it fare with us, as it did sometime with the Israelites, (Psalm 106. 15.) God having granted our request for our bellies, we have leanness therewithal sent into our Souls:
Is not well done good and faithfull servant, a more pleasing word then you idle and unprofitable? will not enter thou into the joy of thy Lord, sound more sweet,
Is not well done good and faithful servant, a more pleasing word then you idle and unprofitable? will not enter thou into the joy of thy Lord, found more sweet,
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then throw him into ••ter darknesse? Will it not be a heavie hearing, when Christ shall urge, Why stood yee all the dayidle? when he shall bid remember how thou in thy life time receivedst thy pleasure? Well (Brethren) for the love of Christ, let us thinke on these things,
then throw him into ••ter darkness? Will it not be a heavy hearing, when christ shall urge, Why stood ye all the dayidle? when he shall bid Remember how thou in thy life time Received thy pleasure? Well (Brothers) for the love of christ, let us think on these things,
and drive ease betime from our luskish sinfull bodies, that we may partake of that promise, Psal. 25. 13. His soule shall live at ease, that we may have cause to say at the last day with the sonne of Sirack, Modicum laboravi & inveni mihi multam requiem.
and drive ease betime from our luskish sinful bodies, that we may partake of that promise, Psalm 25. 13. His soul shall live At ease, that we may have cause to say At the last day with the son of Sirach, Modicum laboravi & Inveni mihi Much requiem.
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then out of your owne due worth, doe gleane away the affections of the people, take you heed that hereafter when your table is set, it doth not in like sort prove a snare unto you,
then out of your own due worth, do glean away the affections of the people, take you heed that hereafter when your table is Set, it does not in like sort prove a snare unto you,
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As the fining pot to the gold, and the furnace to the silver, so is a man according to his dignity (saies wise Solomon) Prov. 27. But so much for the first. Now for the second sort:
As the fining pot to the gold, and the furnace to the silver, so is a man according to his dignity (Says wise Solomon) Curae 27. But so much for the First. Now for the second sort:
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you that are non-Residents, that neither feed your flocke, nor know your flocke, what shall I say to you? you are like the good Shepheard in no respect,
you that Are non-Residents, that neither feed your flock, nor know your flock, what shall I say to you? you Are like the good Shepherd in no respect,
it was the hirelings fault in Christs time, not to care for the Sheepe, but now it is the fault of our chiefe Shepheards, he cares not for the Sheep (saies Christ) because he is an hireling,
it was the hirelings fault in Christ time, not to care for the Sheep, but now it is the fault of our chief Shepherds, he Cares not for the Sheep (Says christ) Because he is an hireling,
Sure you know [ Shepheard ] is a Relative word, and must confesse his Correlatum, and so no doubt but you will doe, you will not deny that you have a Living,
Sure you know [ Shepherd ] is a Relative word, and must confess his Correlatum, and so no doubt but you will do, you will not deny that you have a Living,
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Distantianon tollit Relationem: But by your favour that rule is not NONLATINALPHABET, for Non tenet in Sacris; But however, what say you to [ Pastor ] then? that inferres a presence,
Distantianon Tollit Relationem: But by your favour that Rule is not, for Non tenet in Sacris; But however, what say you to [ Pastor ] then? that infers a presence,
Well (Brethren) the day will come, when you shall hear the voyce, Reddite rationem villicationis vestrae, How you will be able to say, Of them thou hast given us in charge, we have lost none, I know not;
Well (Brothers) the day will come, when you shall hear the voice, Give back rationem villicationis Vestrae, How you will be able to say, Of them thou hast given us in charge, we have lost none, I know not;
while you have time, doe as the Apostle bids, feed the flocke of Christ that depends upon you, 1 Pet. 5. 2. Nay, remember but what Christ said to Peter: Peter (saies he) Lovest thou me? then feed my Sheepe. Probatie dilectionis est exhibitio oper•s.
while you have time, do as the Apostle bids, feed the flock of christ that depends upon you, 1 Pet. 5. 2. Nay, Remember but what christ said to Peter: Peter (Says he) Lovest thou me? then feed my Sheep. Probatie dilectionis est exhibitio oper•s.
And for you in the third place, that preach plausibly to live peaceably, that seeke ease by soothing, you faithlesse, unfaithfull, faint-hearted Preachers, you are in the esteeme of Gods Spirit a Generation of the vilest men,
And for you in the third place, that preach plausibly to live peaceably, that seek ease by soothing, you faithless, unfaithful, fainthearted Preachers, you Are in the esteem of God's Spirit a Generation of the Vilest men,
your preaching in his Name is to little purpose, unlesse it be sometime with his Crosse upon your shoulders, they preach best in Christs name, that preach by sufferings.
your preaching in his Name is to little purpose, unless it be sometime with his Cross upon your shoulders, they preach best in Christ name, that preach by sufferings.
Bellum (you know) in Latin signifies both warre and good, and sure in this they goe both together, no warre without, no good within, free from opposition, voyd of goodnesse;
Bellum (you know) in Latin signifies both war and good, and sure in this they go both together, no war without, no good within, free from opposition, void of Goodness;
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we are never to any purpose laying siege to Heaven, but when we are suffering violence, and the violent take it by force, saies our Saviour, not the plausible:
we Are never to any purpose laying siege to Heaven, but when we Are suffering violence, and the violent take it by force, Says our Saviour, not the plausible:
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or like David, men after Gods owne heart, unlesse the Lions roar upon us; that we are any of God Almighties Lambs, unlesse our habitation be among the Wolves;
or like David, men After God's own heart, unless the Lions roar upon us; that we Are any of God Almighty's Lambs, unless our habitation be among the Wolves;
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but railings, revilings, oppositions, chaines (if need be) and imprisonments? for the hope of Israels sake (saies the Apostle) I am bound with this chain;
but railings, revilings, oppositions, chains (if need be) and imprisonments? for the hope of Israel's sake (Says the Apostle) I am bound with this chain;
And our Saviour himself preached so long and so plainely against their sinnes, till they stoned him out of the Pulpit, John 8. yea, hee spake so home into the bosomes of the Scribes and Pharisees, that were (as you are) the teachers of others, that the text saies in another place, they perceived that he meaned them:
And our Saviour himself preached so long and so plainly against their Sins, till they stoned him out of the Pulpit, John 8. yea, he spoke so home into the bosoms of the Scribes and Pharisees, that were (as you Are) the Teachers of Others, that the text Says in Another place, they perceived that he meaned them:
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Nay, there is no better way to get respect and esteeme to our persons, then faithfulnesse and unpartialnesse in this kinde, He that rebuketh a man shall find more favour in the end,
Nay, there is no better Way to get respect and esteem to our Persons, then faithfulness and unpartialnesse in this kind, He that Rebuketh a man shall find more favour in the end,
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then he that flattereth (saies wise Solomon;) and the Apostle chargeth Titus to looke to it, that no man despise him, prescribes him this course amongst the rest, to rebuke with all authority:
then he that Flattereth (Says wise Solomon;) and the Apostle charges Titus to look to it, that no man despise him, prescribes him this course among the rest, to rebuke with all Authority:
and looke about you, what Preachers are most affected and followed, what doe people goe out of their Parishes for to see? Reeds shaken with the wind, to heare those that are timerous and fearfull? No,
and look about you, what Preachers Are most affected and followed, what do people go out of their Parishes for to see? Reeds shaken with the wind, to hear those that Are timorous and fearful? No,
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but such as like John the Baptist, come in the spirit of Elias, as resolute as he was when he came to Ahab in the second person, It is thou and thy Fathers house that troubleth Israel: so John to Herod, It is not lawful for thee to have thy brothers wife ▪ Therefore (Brethren) (as the Apostle adviseth) let us be carefull to quit our selves like men,
but such as like John the Baptist, come in the Spirit of Elias, as resolute as he was when he Come to Ahab in the second person, It is thou and thy Father's house that Troubles Israel: so John to Herod, It is not lawful for thee to have thy Brother's wife ▪ Therefore (Brothers) (as the Apostle adviseth) let us be careful to quit our selves like men,
for as concerning others that are beyond our reach, Kings, Magistrates, Bishops, Governours, or the like, to meddle with them or their sinnes, (unlesse we are called to speake before them) for ought I know it is beyond our Commission.) But I say towards them that are under our charge, let us prove our selves to be of the truth, (as Christ did) by not regarding their persons in our preaching:
for as Concerning Others that Are beyond our reach, Kings, Magistrates, Bishops, Governors, or the like, to meddle with them or their Sins, (unless we Are called to speak before them) for ought I know it is beyond our Commission.) But I say towards them that Are under our charge, let us prove our selves to be of the truth, (as christ did) by not regarding their Persons in our preaching:
(how did they know it?) why, thou carest not for man (say they) neither considerest the person of men (namely in thy teaching:) Let us beare in mind, the fearfull are in as bad a case as the unbeleevers:
(how did they know it?) why, thou Carest not for man (say they) neither Considerest the person of men (namely in thy teaching:) Let us bear in mind, the fearful Are in as bad a case as the unbelievers:
yea, as Murderers, Whoremongers, Sorcerers, and Idolaters, for all shall have a part together in the Lake, Revel. 21. 8. In a word, remember but that woe to them that sowe pillowes under mens elbowes, Ezek. 13. 18. that woe of God is more unsupportable then the malice of all men.
yea, as Murderers, Whoremongers, Sorcerers, and Idolaters, for all shall have a part together in the Lake, Revel. 21. 8. In a word, Remember but that woe to them that sow pillows under men's elbows, Ezekiel 13. 18. that woe of God is more unsupportable then the malice of all men.
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And now in the fourth place, you that seeke your selves in praise, by a learned and unintelligible kind of preaching, that by your Cookishnesse in your Sermons,
And now in the fourth place, you that seek your selves in praise, by a learned and unintelligible kind of preaching, that by your Cookishnesse in your Sermons,
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and this the Apostle was well aware of, when he came to the Corinthians not with the inticing speech of mans eloquence, but with the plaine evidence of the spirit and of power;
and this the Apostle was well aware of, when he Come to the Corinthians not with the enticing speech of men eloquence, but with the plain evidence of the Spirit and of power;
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Brethren I confesse it is a hard thing for a man to deny himselfe in this, our Religion for the most part lies more in the head then it doth in the heart,
Brothers I confess it is a hard thing for a man to deny himself in this, our Religion for the most part lies more in the head then it does in the heart,
this course shall be rewarded with a well done good and faithfull servant. In a word, remember what is said, 2 Cor. 10. the last vers. not he that commends himselfe, is approved,
this course shall be rewarded with a well done good and faithful servant. In a word, Remember what is said, 2 Cor. 10. the last vers. not he that commends himself, is approved,
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Well, in the fifth place, you that seeke your selves in popularity, in affecting to be followed, you Rurall Gods, you Pans of the Countrey, that Pope-like do covet to over-top all your Brethren:
Well, in the fifth place, you that seek your selves in popularity, in affecting to be followed, you Rural God's, you Pans of the Country, that Popelike do covet to overtop all your Brothers:
what have you above others, that you have not received? why then doe you glory as if you received it not? as if you by your own power and authority had made these o• these men whole, had converted such or such? Why should Great is Diana of the Ephesians, sound so sweetly in your eares? What will vox populi doe you good,
what have you above Others, that you have not received? why then do you glory as if you received it not? as if you by your own power and Authority had made these o• these men Whole, had converted such or such? Why should Great is Diana of the Ephesians, found so sweetly in your ears? What will vox People do you good,
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but are all fellow-labourers, for one and the same Master, and therefore for the worke sake wee should strive to maintaine the credit of one another, especially with their own people,
but Are all Fellow-labourers, for one and the same Master, and Therefore for the work sake we should strive to maintain the credit of one Another, especially with their own people,
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though they were inferiour to him in gifts, yet he did not affect to beare away the Bell from them, we may see in the Epistle to the Colossians, how he cals Tychicus and Epaphras, faithfull Pa•tors,
though they were inferior to him in Gifts, yet he did not affect to bear away the Bell from them, we may see in the Epistle to the colossians, how he calls Tychicus and Epaphras, faithful Pa•tors,
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how doth he commend Timothy and Epaphroditus to the Philippians, to whom they were appointed Preachers? O (Brethren) if wee would but do so too, I dare say God Almighty would conne us thanke for it,
how does he commend Timothy and Epaphroditus to the Philippians, to whom they were appointed Preachers? O (Brothers) if we would but do so too, I Dare say God Almighty would con us thank for it,
And I would also that you in the sixth place would in a speciall manner consider this, you black-mouthed Ministers, that are so brim-full to the very mouth of envy and pride, that to empty your selves, you are faine to go a backbiting in secret of them, that are more worthily famous then your selves, to spit out your filthy venome against their harmlesse,
And I would also that you in the sixth place would in a special manner Consider this, you black-mouthed Ministers, that Are so brimful to the very Mouth of envy and pride, that to empty your selves, you Are feign to go a backbiting in secret of them, that Are more worthily famous then your selves, to spit out your filthy venom against their harmless,
for I pray, how do you rejoyce at the good they doe, when you so maligne them? how do you seeke Christ when you fret at the faithfulnesse and painefulnesse that is used in his service? you would like Magus, be famous too,
for I pray, how do you rejoice At the good they do, when you so malign them? how do you seek christ when you fret At the faithfulness and painfulness that is used in his service? you would like Magus, be famous too,
The text saies, vers. 3. there came a Viper out of the heat and leaped upon Saint Pauls hand, (now you must understand by the way that Saint Paul was the honestest man in all the company;) Now,
The text Says, vers. 3. there Come a Viper out of the heat and leapt upon Saint Paul's hand, (now you must understand by the Way that Saint Paul was the honestest man in all the company;) Now,
when the Barbarians saw this, they presently concluded Saint Paul was a murderer, one whom Vengeance would not suffer to live but after a while Saint Paul shakes the Viper into the fire, and himselfe remained whole and sound, which when the people saw, they presently changed their note,
when the Barbarians saw this, they presently concluded Saint Paul was a murderer, one whom Vengeance would not suffer to live but After a while Saint Paul shakes the Viper into the fire, and himself remained Whole and found, which when the people saw, they presently changed their note,
So these venome-mouthed wretches, like that Viper, out of the heat of their malice, lay hold on the best and honestest men, endeavouring to kill them with their empoysoned tongues;
So these venom-mouthed wretches, like that Viper, out of the heat of their malice, lay hold on the best and honestest men, endeavouring to kill them with their empoisoned tongues;
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In the next place, you that seek your selves in your own profits, there be three sorts of you, I wil shut you up altogether, (because I begin to grow tedious to my self,
In the next place, you that seek your selves in your own profits, there be three sorts of you, I will shut you up altogether, (Because I begin to grow tedious to my self,
and I feare much more to some of you:) In a word, you plainely discover that your paines for Christ is little worth, in that you looke for a reward in this world;
and I Fear much more to Some of you:) In a word, you plainly discover that your pains for christ is little worth, in that you look for a reward in this world;
I pray, what became of your forefather Demas that forsooke Paul, to embrace this present world? the text saies he went to Thessalonica, and Dorotheus saies, he became an Idoll Priest there,
I pray, what became of your forefather Demas that forsook Paul, to embrace this present world? the text Says he went to Thessalonica, and Dorotheus Says, he became an Idol Priest there,
you must helpe to draw up other mens affections to the things above, therefore it beseemes not you to have your affections intangled upon the things below:
you must help to draw up other men's affections to the things above, Therefore it beseems not you to have your affections entangled upon the things below:
when as himselfe hath so expressely said, He will be Levies portion? Deut. 10. 9. Doubtlesse the cause that many Ministers children come to penury and misery, is not for that their Parents left them so little,
when as himself hath so expressly said, He will be Levies portion? Deuteronomy 10. 9. Doubtless the cause that many Ministers children come to penury and misery, is not for that their Parents left them so little,
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but because they left them so much: (namely) besides the Lord, if not rather without the Lord, they were not so carefull to leave the Lord their portion,
but Because they left them so much: (namely) beside the Lord, if not rather without the Lord, they were not so careful to leave the Lord their portion,
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Ah (saies Christ) seeke the Kingdome of Heaven, and all things necessary shall be supplyed, (namely to thee and thine) preach the Word diligently and impartially,
Ah (Says christ) seek the Kingdom of Heaven, and all things necessary shall be supplied, (namely to thee and thine) preach the Word diligently and impartially,
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and to take onely that which God shall worke for us, and cast upon us, without our seeking or suing for, by any other meanes then by following our callings,
and to take only that which God shall work for us, and cast upon us, without our seeking or suing for, by any other means then by following our callings,
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yet then we shall have it heaped up and running over, we shall be the first of all that shall receive our reward, Rev. 11. 18. and our wages shall be great too, Matth. 5. 12. Great is your reward in Heaven, and they that turne many to righteousnesse, shall shine as the Starres for ever and ever, saies the Prophet Daniel, and doubtlesse let us thinke this, the more reward we have before-hand, the lesse shall we have hereafter.
yet then we shall have it heaped up and running over, we shall be the First of all that shall receive our reward, Rev. 11. 18. and our wages shall be great too, Matthew 5. 12. Great is your reward in Heaven, and they that turn many to righteousness, shall shine as the Stars for ever and ever, Says the Prophet daniel, and doubtless let us think this, the more reward we have beforehand, the less shall we have hereafter.
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Wherefore (Brethren) I beseech you, let us not shew our selves to be of the number of them, that Saint Paul speakes of, that make merchandize of the word of God, take heed of Aurum, lest it prove Tholossanum, remember how Juda• bagge burst him, and Dives wealth damn'd him:
Wherefore (Brothers) I beseech you, let us not show our selves to be of the number of them, that Saint Paul speaks of, that make merchandise of the word of God, take heed of Aurum, lest it prove Tholossanum, Remember how Juda• bag burst him, and Dives wealth damned him:
and riches in this kind are called the wages of unrighteousnesse: and if you marke it in a Clergy man, to the word Lucre is alwayes •ilthy annexed, Feed the flock of Christ, not for filthy luere, 1 Pet. 5. 2. &c.
and riches in this kind Are called the wages of unrighteousness: and if you mark it in a Clergy man, to the word Lucre is always •ilthy annexed, Feed the flock of christ, not for filthy luere, 1 Pet. 5. 2. etc.
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nay, some amongst us have got a tricke, but it is of the Devils teaching, to goe beyond God Almighties reach (as they thinke) in putting out their monies, they have invented a new way, which he never thought on, they will put out 20. li. to have 30. or 40. li.
nay, Some among us have god a trick, but it is of the Devils teaching, to go beyond God Almighty's reach (as they think) in putting out their moneys, they have invented a new Way, which he never Thought on, they will put out 20. li. to have 30. or 40. li.
payed them for it, by equall payments in sixe or seven yeares space, (or aft•r that fashion, I know not the particulars.) But if usury it selfe be a sinne) when God will indure to be mocked,
paid them for it, by equal payments in sixe or seven Years Molle, (or aft•r that fashion, I know not the particulars.) But if Usury it self be a sin) when God will endure to be mocked,
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And you of the Clergy that are Landlords, and have Grounds or Houses to let, I would you would bee ashamed of your selves for your unconscionable griping and handling of people in this kind;
And you of the Clergy that Are Landlords, and have Grounds or Houses to let, I would you would be ashamed of your selves for your unconscionable gripping and handling of people in this kind;
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to be sure others are ashamed of you, when they heare poore folke putting it into their private Letany, from being a Clergy mans Tenant, good Lord deliver us.
to be sure Others Are ashamed of you, when they hear poor folk putting it into their private Letany, from being a Clergy men Tenant, good Lord deliver us.
And you my Brethren that have where withall to keep houses, be liberall, be hospitall, the Apostle, 1 Tim. 3. 2. saies, it is part of the office of a Minister, to be given to hospitality:
And you my Brothers that have where withal to keep houses, be liberal, be hospital, the Apostle, 1 Tim. 3. 2. Says, it is part of the office of a Minister, to be given to hospitality:
Nay, thinke this without question, whatsoever we have from the Church, more then is sufficient for our selves and families, of •ight belongs to the poore,
Nay, think this without question, whatsoever we have from the Church, more then is sufficient for our selves and families, of •ight belongs to the poor,
as many of you be, pray remember that saying, the wisdome of this world is foolishnesse with God: and the•efore the more wiser you grow in worldly matters, the more foolish you grow to God-wa•d;
as many of you be, pray Remember that saying, the Wisdom of this world is foolishness with God: and the•efore the more Wiser you grow in worldly matters, the more foolish you grow to God-wa•d;
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and indeed if you marke it, these Ministers for the most part, that are most able to give advice in worldly matters, are commonly the easiest P•eachers, and the poorest Divines;
and indeed if you mark it, these Ministers for the most part, that Are most able to give Advice in worldly matters, Are commonly the Easiest P•eachers, and the Poorest Divines;
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for if they were not so full of fraud, and couzenage, and unjust dealing, but would pay the Ministers their dues honestly and quietly, they would never be driven so to looke after them,
for if they were not so full of fraud, and cozenage, and unjust dealing, but would pay the Ministers their dues honestly and quietly, they would never be driven so to look After them,
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for if you had but so much honesty to pay unto God the things that are Gods, that they are intrusted to looke unto, they would mind their bookes more and the world lesse.
for if you had but so much honesty to pay unto God the things that Are God's, that they Are Entrusted to look unto, they would mind their books more and the world less.
& when your consciences begin to croke, & to grumble at your so dong, you can stop their mouths with your new found distinction, that you allow him as much as the tenth of the ground comes too, that is according to the rent you pay for the Land:
& when your Consciences begin to croak, & to grumble At your so dung, you can stop their mouths with your new found distinction, that you allow him as much as the tenth of the ground comes too, that is according to the rend you pay for the Land:
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when hee commanded the people, not onely to pay, but also to bring their tythes unto Jerusalem, in that he did not withall command the Priests to allow them somewhat backe againe for their labours;
when he commanded the people, not only to pay, but also to bring their Tithes unto Jerusalem, in that he did not withal command the Priests to allow them somewhat back again for their labours;
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But you (my Brethren of my Clergy) when you heare any of your Parishioners nibling upon this distinction, crosse him in your books for a cheating knave,
But you (my Brothers of my Clergy) when you hear any of your Parishioners nibbling upon this distinction, cross him in your books for a cheating knave,
as of the things of Jesus Christ, you have a condition among you, but it is a very ill-favoured one, you will not above all doe your Minister a courtesie,
as of the things of jesus christ, you have a condition among you, but it is a very ill-favoured one, you will not above all doe your Minister a courtesy,
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for feare of bringing it into a a custome, and you thinke it a great credit unto your selves to be the maintainers of a Towne-faction against your Pastors:
for Fear of bringing it into a a custom, and you think it a great credit unto your selves to be the maintainers of a Town-faction against your Pastors:
O but (Brethren) in sober sadnesse, let me tell you it will be but poore comfort when sad death shall lay his cold clawes upon you, to summon you to the Judgement seat of him whose servants and stewards you have opposed:
Oh but (Brothers) in Sobrium sadness, let me tell you it will be but poor Comfort when sad death shall lay his cold claws upon you, to summon you to the Judgement seat of him whose Servants and Stewards you have opposed:
surely (Brethren) these thoughts will bee more comfortable then the other, wherefore if you desire peace upon your death-beds, thinke on these things before hand,
surely (Brothers) these thoughts will be more comfortable then the other, Wherefore if you desire peace upon your deathbeds, think on these things before hand,
you Courtiers, you will one day lie upon your death-beds too, (for Lawyers also die,) and you will heare a reddite rationem vi••tatis vestrae, render an account of all your dishonest doings:
you Courtiers, you will one day lie upon your deathbeds too, (for Lawyers also die,) and you will hear a Give back rationem vi••tatis Vestrae, render an account of all your dishonest doings:
for it may be the thought of it may doe you some good, in may make you carefull in some sort to punish sinne (as your place requires) and not so altogether (as may be noted) to take money:
for it may be the Thought of it may do you Some good, in may make you careful in Some sort to Punish sin (as your place requires) and not so altogether (as may be noted) to take money:
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Now is this right? is this honesty? is this according to the will of God think you? nay, is this the mind of our Governours that permit you in your offices? no, I beleeve it is not,
Now is this right? is this honesty? is this according to the will of God think you? nay, is this the mind of our Governors that permit you in your Offices? no, I believe it is not,
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Nay, let me adde this, I thinke verily, if you were but as conscionable in punishing sin and evill (as your place requires) as you seeme to be be unconscionable in taking monies, your gaine would be much more then it is,
Nay, let me add this, I think verily, if you were but as conscionable in punishing since and evil (as your place requires) as you seem to be be unconscionable in taking moneys, your gain would be much more then it is,
and where you have one Presentment, you would have three or foure, for I am perswaded many Ministers had ••her suffer some wrong at their peoples hands,
and where you have one Presentment, you would have three or foure, for I am persuaded many Ministers had ••her suffer Some wrong At their peoples hands,
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THese words doe teach how godly and wise men shall behave themselves in sinfull and dangerous times, (for such are eviltimes) they shal keep silence, saies the text, they shal say but little whatsoever they thinke, God shall inable them with that gift, by inlarging unto them wisdome and prudence,
THese words do teach how godly and wise men shall behave themselves in sinful and dangerous times, (for such Are eviltimes) they shall keep silence, Says the text, they shall say but little whatsoever they think, God shall inable them with that gift, by enlarging unto them Wisdom and prudence,
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for in Christ he aboundeth toward all his, in wisdome and prudence, Ephes. 1. 8. in so much that what is said of Christ, Es. 52. 13. Behold my servant shall deale prudently;
for in christ he Aboundeth towards all his, in Wisdom and prudence, Ephesians 1. 8. in so much that what is said of christ, Es. 52. 13. Behold my servant shall deal prudently;
may and shall in some sort be said of each of them, behold they shall deale prudently, which prudence of theirs, they shall one way expresse, by keeping silence in evill times, as the text infers.
may and shall in Some sort be said of each of them, behold they shall deal prudently, which prudence of theirs, they shall one Way express, by keeping silence in evil times, as the text infers.
Many talk, that these times wherein we live are evill times, if they be, (as they say) it were well if they would shew themselves prudent by this marke, and keepe silence in them;
Many talk, that these times wherein we live Are evil times, if they be, (as they say) it were well if they would show themselves prudent by this mark, and keep silence in them;
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and to find much fault whersoere they come, and to cast much blame upon them, that perhaps deserve it not, this they thinke their best wisdome, by this appeares their deepe insight:
and to find much fault whersoere they come, and to cast much blame upon them, that perhaps deserve it not, this they think their best Wisdom, by this appears their deep insight:
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it is not undertaken to be any part of my office at this time to determine, onely this I am sure, it were good that some people would keepe a little more silence then they doe,
it is not undertaken to be any part of my office At this time to determine, only this I am sure, it were good that Some people would keep a little more silence then they do,
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and therefore this text cannot be unseasonable or unsutable for these times, especially if they be (as some cry out and doe suppose) to teach people good behaviour.
and Therefore this text cannot be unseasonable or unsuitable for these times, especially if they be (as Some cry out and do suppose) to teach people good behaviour.
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3. It is the property of wise and godly men, and their custome in evill times to keep silence, to say little, to bind their tongues to their good behaviours.
3. It is the property of wise and godly men, and their custom in evil times to keep silence, to say little, to bind their tongues to their good behaviours.
there be good dayes and bad, good times and evill, the Scripture notes both; Acts 3. 19. 21. there is mention made of times of refreshing, and of restitution,
there be good days and bad, good times and evil, the Scripture notes both; Acts 3. 19. 21. there is mention made of times of refreshing, and of restitution,
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and Heb. 9. 10. of times of reformation, and Luke 21. 28. of times of redemption, wherein we are bidden to lift up our heads, that is, to be merry and joyfull,
and Hebrew 9. 10. of times of Reformation, and Lycia 21. 28. of times of redemption, wherein we Are bidden to lift up our Heads, that is, to be merry and joyful,
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and then indeed we may be more free in our talking, for there is a time to speak as well as to keep silence, & as evil times according to the text, are times to keepe silence in,
and then indeed we may be more free in our talking, for there is a time to speak as well as to keep silence, & as evil times according to the text, Are times to keep silence in,
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so good times are times to speak in, for when things goe well with us, (unlesse we be worse then the brute Oxe that lowes not over his fodder) wee will not murmure nor complaine,
so good times Are times to speak in, for when things go well with us, (unless we be Worse then the brutus Ox that lowes not over his fodder) we will not murmur nor complain,
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Yea, and so there be evill too, which the Scripture also notes, times when the Bridegroome shall be taken away, Matth. 9. 15. and those are times of mourning saies the text there, evill times indeed in respect of those forementioned,
Yea, and so there be evil too, which the Scripture also notes, times when the Bridegroom shall be taken away, Matthew 9. 15. and those Are times of mourning Says the text there, evil times indeed in respect of those forementioned,
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sure those are evill dayes and times whensoere they come, and Luke 23. 29. the dayes are comming in which they shall say, Blessed are the barren that beare not, &c. when to have children shall be a griefe,
sure those Are evil days and times whensoere they come, and Lycia 23. 29. the days Are coming in which they shall say, Blessed Are the barren that bear not, etc. when to have children shall be a grief,
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and shall count it a blessednesse to have no children, sure those times must needs be evill, great evils are hanging (at least) over head that causeth such sad thoughts, such desires, indeed such dayes and times are called the dayes of vengeance, Luke 21. 22. dayes wherein sinne reigneth and judgement rageth:
and shall count it a blessedness to have no children, sure those times must needs be evil, great evils Are hanging (At least) over head that Causes such sad thoughts, such Desires, indeed such days and times Are called the days of vengeance, Lycia 21. 22. days wherein sin Reigneth and judgement rages:
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but from the people, and their conditions that live in them, 2 Tim. 3. 1, 2, 3. and following verses, the Apostle saies, in the last dayes perilous times shall come, for saies he (shewing the reason) men shall be lovers of themselves, covetous, boasters, proud, &c. thus and thus conditioned:
but from the people, and their conditions that live in them, 2 Tim. 3. 1, 2, 3. and following Verses, the Apostle Says, in the last days perilous times shall come, for Says he (showing the reason) men shall be lovers of themselves, covetous, boaster's, proud, etc. thus and thus conditioned:
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so Matth. 24. 12. our Saviour having spake of the evill of the last times, he addes the reason of the evill to be, because iniquity shall abound, men shall be full of sinne:
so Matthew 24. 12. our Saviour having spoke of the evil of the last times, he adds the reason of the evil to be, Because iniquity shall abound, men shall be full of sin:
and in the verses before the text, the reason of the evill time mentioned in the text is the plenty of evill men, vers. 7. men that cannot abide to be reproved,
and in the Verses before the text, the reason of the evil time mentioned in the text is the plenty of evil men, vers. 7. men that cannot abide to be reproved,
or reclaimed, vers. 10. men that would oppresse the poore to spare their owne purses, vers: 11. men of manifold transgressions, that would afflict the just, take bribes, turne the poore from their right, vers. 12. men that would doe whatsoever themselves pleased, rich men that scorned to be controuled,
or reclaimed, vers. 10. men that would oppress the poor to spare their own purses, vers: 11. men of manifold transgressions, that would afflict the just, take Bribes, turn the poor from their right, vers. 12. men that would do whatsoever themselves pleased, rich men that scorned to be controlled,
such are those worldly chubs, that take upon them to be as Lords and Kings in the places and Parishes wherein they live, over their inferiour neighbours, that turne •udgement and equity into wormwood, that hate to be rebuked, that tread upon the poore, laying their owne burdens upon their unable shoulders, that afflict the just,
such Are those worldly chubs, that take upon them to be as lords and Kings in the places and Parishes wherein they live, over their inferior neighbours, that turn •udgement and equity into wormwood, that hate to be rebuked, that tread upon the poor, laying their own burdens upon their unable shoulders, that afflict the just,
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and indeed these are they that make the times bad whensoever they be so, and experience tels us that where the chiefe of the Parish be unjust, prophane, wicked,
and indeed these Are they that make the times bad whensoever they be so, and experience tells us that where the chief of the Parish be unjust, profane, wicked,
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and when and where such men have to doe, the time and place is evill, such as are the Masters, such will be the men, inferiours will conforme to the examples of them that goe before them.
and when and where such men have to do, the time and place is evil, such as Are the Masters, such will be the men, inferiors will conform to the Examples of them that go before them.
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Now, if you aske why God who governes all things and times, permits evill times to be, I answer among other reasons, it may be to try what benefit those that be good have made of better times, what meeknesse,
Now, if you ask why God who governs all things and times, permits evil times to be, I answer among other Reasons, it may be to try what benefit those that be good have made of better times, what meekness,
therefore as 'tis, Eccles. 7. 10. say not thou what is the cause the former times were better then these? for thou doest not wisely consider and understand, that the former times have beene in some respect as bad,
Therefore as it's, Eccles. 7. 10. say not thou what is the cause the former times were better then these? for thou dost not wisely Consider and understand, that the former times have been in Some respect as bad,
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poore Germany now wasted with misery, had once some good dayes as well as we, who must also looke for a change as well as shee, (though as yet (God be thanked) the Sunne shines most comfortably amongst us;) yea,
poor Germany now wasted with misery, had once Some good days as well as we, who must also look for a change as well as she, (though as yet (God be thanked) the Sun shines most comfortably among us;) yea,
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when the clouds will over-shadow and darken the skie there, as well as elsewhere, though now perhaps many promise to themselves nothing but successive happinesse there, which for a time through Gods mercy they may injoy,
when the Clouds will overshadow and darken the sky there, as well as elsewhere, though now perhaps many promise to themselves nothing but successive happiness there, which for a time through God's mercy they may enjoy,
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I confesse indeed we are fallen into the fagge end of the world, the last and old age thereof which therefore is most crasie and most full of imperfections, the base and iron age,
I confess indeed we Are fallen into the fag end of the world, the last and old age thereof which Therefore is most crazy and most full of imperfections, the base and iron age,
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yet Christ being given in these last dayes, 1 Pet. 1. 20. (for when he came these last dayes did beginne, 1 John 2. 18.) he being now revealed more than ever,
yet christ being given in these last days, 1 Pet. 1. 20. (for when he Come these last days did begin, 1 John 2. 18.) he being now revealed more than ever,
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Remember from what was said concerning the occasion of evil times, that it is from the evil men that live in them, from that selfe-love, that covetousnesse, that pride, that treachery, that high-mindednesse, that love of pleasure, that backbiting, that slandering, that hypocrisie that raigns in the hearts of men, &c. as they are reckoned up, 2 Tim. 3. And when you censure these sinnes in others, look upon them also as they are in your selves,
remember from what was said Concerning the occasion of evil times, that it is from the evil men that live in them, from that Self-love, that covetousness, that pride, that treachery, that high-mindedness, that love of pleasure, that backbiting, that slandering, that hypocrisy that raigns in the hearts of men, etc. as they Are reckoned up, 2 Tim. 3. And when you censure these Sins in Others, look upon them also as they Are in your selves,
when you note pride in others, note it also in your selves, when you taxe covetousnesse in others, see it also in your selves, &c. and when you complaine that others persecute you, see to it,
when you note pride in Others, note it also in your selves, when you Tax covetousness in Others, see it also in your selves, etc. and when you complain that Others persecute you, see to it,
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that many who call themselves the persecuted flocke of Christ, because they are opposed and crossed in their way, are the greatest slanderers, whisperers,
that many who call themselves the persecuted flock of christ, Because they Are opposed and crossed in their Way, Are the greatest slanderers, whisperers,
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and Prov. 22. 3. A prudent man foreseeth the evill and hides himselfe, and Heb. 5. 14. men of full age, that, is, (that have got some growth in Christ, which are wise as well as godly,) have their senses exercised to discerne both good and evill,
and Curae 22. 3. A prudent man Foreseeth the evil and hides himself, and Hebrew 5. 14. men of full age, that, is, (that have god Some growth in christ, which Are wise as well as godly,) have their Senses exercised to discern both good and evil,
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Jer. 8. 7. and therefore Solomon sends such a one, whom he cals a foole, to the Pismire to learne this wisdome in discerning of times, take the words in our sense,
Jer. 8. 7. and Therefore Solomon sends such a one, whom he calls a fool, to the Pismire to Learn this Wisdom in discerning of times, take the words in our sense,
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and they make for our purpose, I confesse in a literall sense there is many a naturall man for worldly commodities can foresee the Winter in Summer, and provide for it;
and they make for our purpose, I confess in a literal sense there is many a natural man for worldly commodities can foresee the Winter in Summer, and provide for it;
but to discerne of times as they are good or evil to the soule, is beyond their skill, to discerne of the vice of the times any farther then it makes to the hindring of their outward commodities,
but to discern of times as they Are good or evil to the soul, is beyond their skill, to discern of the vice of the times any farther then it makes to the hindering of their outward commodities,
and their hearts to beleeve, what is threatned by Gods Prophets against sinne; and if sinne goes before, they know that without repentance judgement will follow.
and their hearts to believe, what is threatened by God's prophets against sin; and if sin Goes before, they know that without Repentance judgement will follow.
you may remember to this purpose the story of the old world, when Noah (no doubt) did preach of the insuing evill time that would come upon them, but they beleeved it not:
you may Remember to this purpose the story of the old world, when Noah (no doubt) did preach of the ensuing evil time that would come upon them, but they believed it not:
for his fore-telling and speaking of the dangerous times that were to come upon the people, see Jer. 20. 1. and chap. 26. 8, 9. and chap. 38. 4. Thus you see that some men,
for his foretelling and speaking of the dangerous times that were to come upon the people, see Jer. 20. 1. and chap. 26. 8, 9. and chap. 38. 4. Thus you see that Some men,
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and indeed what was it they had to lay to Stephens charge, when they put him to death? why see, Act. 6. 17. they pretended that he spake blasphemous words against the holy place and the Law;
and indeed what was it they had to lay to Stephen's charge, when they put him to death? why see, Act. 6. 17. they pretended that he spoke blasphemous words against the holy place and the Law;
and take away the Law from them, and give it to others, according to our Saviours doctrine in the Parable of the husbandmen, Matth. 21. 41, 43. which at that time also was very ill taken by them whom it did concerne,
and take away the Law from them, and give it to Others, according to our Saviors Doctrine in the Parable of the husbandmen, Matthew 21. 41, 43. which At that time also was very ill taken by them whom it did concern,
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and beleeving them to be true, that they should be carried away captive into a strange country, where they were like to have but course fare, small drinke,
and believing them to be true, that they should be carried away captive into a strange country, where they were like to have but course fare, small drink,
they must drinke no Wine, dwell in no Cities, but lodge in Tents, &c. that so they might be fitted for the hardship which they and their posterity in succeeding evill times were like to indure:
they must drink no Wine, dwell in no Cities, but lodge in Tents, etc. that so they might be fitted for the hardship which they and their posterity in succeeding evil times were like to endure:
and expecting that ere long, themselves should be in that place, did before-hand against that evill time accustome themselves to eate and drinke but the value of three farthings a day, whereby they did afterward indure his hard usage.
and expecting that ere long, themselves should be in that place, did beforehand against that evil time accustom themselves to eat and drink but the valve of three farthings a day, whereby they did afterwards endure his hard usage.
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So we read, Rev. 12. 14. the Church foreseeing the evill times did wisely apprehend the occasion (having a way made) for her safety and security in the Wildernesse, to Pella in the dayes of Jerusalems sacking;
So we read, Rev. 12. 14. the Church Foreseeing the evil times did wisely apprehend the occasion (having a Way made) for her safety and security in the Wilderness, to Pella in the days of Jerusalems sacking;
Luke 21. 19. speaking of evill times, they were bid to possesse their soules with patience, inferring that by it as by a safe armour they might be secured and kept safe,
Lycia 21. 19. speaking of evil times, they were bid to possess their Souls with patience, inferring that by it as by a safe armour they might be secured and kept safe,
for as in dangerous times the safety of some may consist in flying, so the safety of others may consist in sitting still, Es. 30. 7. their strength is to sit still, speaking of some,
for as in dangerous times the safety of Some may consist in flying, so the safety of Others may consist in sitting still, Es. 30. 7. their strength is to fit still, speaking of Some,
if God cals upon some to goe, yet no doubt but he commands others to stay, Esa. 26. 20. and as we judge not but some may beleeve that make haste to be gone,
if God calls upon Some to go, yet no doubt but he commands Others to stay, Isaiah 26. 20. and as we judge not but Some may believe that make haste to be gone,
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so let none censure but some may beleeve that make not such haste, for surely this is Scripture phrase, He that beleeveth maketh not haste, Es. 28. 16. A beleever may with quietnesse sit still, were the times farre worse then now th•y be,
so let none censure but Some may believe that make not such haste, for surely this is Scripture phrase, He that Believeth makes not haste, Es. 28. 16. A believer may with quietness fit still, were the times Far Worse then now th•y be,
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then we should not slight their judgements concerning these matters, we may repent us of it afterward if we do, see Acts 27. 10, 11. compared with v. 21. where was an evill time toward, a great tempest,
then we should not slight their Judgments Concerning these matters, we may Repent us of it afterwards if we do, see Acts 27. 10, 11. compared with v. 21. where was an evil time towards, a great tempest,
and Paul warned them of it, but the Centurion beleeved the owner of the Ship rather then Paul, (for commonly indeed of all men Gods Ministers are least beleeved,
and Paul warned them of it, but the Centurion believed the owner of the Ship rather then Paul, (for commonly indeed of all men God's Ministers Are least believed,
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though he often in his word finds fault with the Prophets for preaching smooth things, for crying peace, yet never for preaching his lawes and judgements, never for foretelling dangers.
though he often in his word finds fault with the prophets for preaching smooth things, for crying peace, yet never for preaching his laws and Judgments, never for foretelling dangers.
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and slander, and persecute with all bitternesse in their way with their tongues, and so move and provoke others to crosse their minds another way with their power:
and slander, and persecute with all bitterness in their Way with their tongues, and so move and provoke Others to cross their minds Another Way with their power:
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it loves to be free, and to shew its owne goodnesse, which it will rather doe, through an humble seeking of redresse, th•n by a malepert finding of fault that things are not redressed:
it loves to be free, and to show its own Goodness, which it will rather do, through an humble seeking of redress, th•n by a malepert finding of fault that things Are not Redressed:
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It is the property of wise and godly men, and their custome in evill times to keepe silence, to say little, to bind their tongues to their good behaviour.
It is the property of wise and godly men, and their custom in evil times to keep silence, to say little, to bind their tongues to their good behaviour.
and some are private, the publike are Magistrates and Ministers, I say not that it is their custome being godly and wise to keep silence in evill times, especially when they are in the discarge of their office,
and Some Are private, the public Are Magistrates and Ministers, I say not that it is their custom being godly and wise to keep silence in evil times, especially when they Are in the discarge of their office,
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he neither will nor must spare to speak, though not his owne words, yet the words of God, out of Gods booke, in a discreet way, with due respect to those above him, that no disaffection by his meanes be wrought in mens hearts towards them, their persons or places:
he neither will nor must spare to speak, though not his own words, yet the words of God, out of God's book, in a discreet Way, with due respect to those above him, that no disaffection by his means be wrought in men's hearts towards them, their Persons or places:
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for indeed of such I suppose the Prophet here speakes, of private men, underlings as I may so call them, such as are liable to be afflicted by the mighty and turned from their right;
for indeed of such I suppose the Prophet Here speaks, of private men, underlings as I may so call them, such as Are liable to be afflicted by the mighty and turned from their right;
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for it is an evill time, (id est) those just ones so afflicted, those poore ones so oppressed, that have prudence in them, shall keepe silence in that time, that evill time, they shall pocket up the wrong, they shall goe their way and say nothing, binding their tongues to their good behaviour.
for it is an evil time, (id est) those just ones so afflicted, those poor ones so oppressed, that have prudence in them, shall keep silence in that time, that evil time, they shall pocket up the wrong, they shall go their Way and say nothing, binding their tongues to their good behaviour.
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So you see the words are chiefely meant of private men, such as you here be, of which ranke and order no doubt but there be some that be godly and wise as well as of others;
So you see the words Are chiefly meant of private men, such as you Here be, of which rank and order no doubt but there be Some that be godly and wise as well as of Others;
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That silence is a token of wisdome Solomon affirmes in many places, take one or two for many, Prov. 17. 27, 28. He that hath knowledge is sparing in his words;
That silence is a token of Wisdom Solomon affirms in many places, take one or two for many, Curae 17. 27, 28. He that hath knowledge is sparing in his words;
when he sees any thing in him that dislikes him, he is ful of his despightfull words against him, but a man of understanding holds his peace, a wise man is not clamorous, that is the meaning,
when he sees any thing in him that dislikes him, he is full of his despiteful words against him, but a man of understanding holds his peace, a wise man is not clamorous, that is the meaning,
or among his neighbours, every body shall know it presently, and his dislike thereof; but a prudent man covereth shame, he sees more then he would have others see,
or among his neighbours, every body shall know it presently, and his dislike thereof; but a prudent man Covereth shame, he sees more then he would have Others see,
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so vers. 23. of that chap. A prudent man concealeth knowledge, what himselfe knowes, the knowledge of which would doe others no good, he concealeth, he loves not to teach or discover that to others, which might breed any disaffections against others, but the heart of fooles proclaimes foolishnesse, not onely what a foole sees,
so vers. 23. of that chap. A prudent man concealeth knowledge, what himself knows, the knowledge of which would do Others not good, he concealeth, he loves not to teach or discover that to Others, which might breed any disaffections against Others, but the heart of Fools proclaims foolishness, not only what a fool sees,
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but also what his foolish heart conceives, and as it interpreteth, so he speaketh, yea, Prov. 14. 16. hee rageth and is confident, he rageth against those that himself dislikes,
but also what his foolish heart conceives, and as it interpreteth, so he speaks, yea, Curae 14. 16. he rages and is confident, he rages against those that himself dislikes,
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Will you see examples of wisdome expressed by silence? it was the best point of wisdome that ever King Saul shewed, to hold his peace, 1 Sam. 10. 27. when some despised him;
Will you see Examples of Wisdom expressed by silence? it was the best point of Wisdom that ever King Saul showed, to hold his peace, 1 Sam. 10. 27. when Some despised him;
So Moses, that meeke, wise, and godly man, when he was among those mutinous people in the Wildernesse, in respect of whose conditions the times were evill with him,
So Moses, that meek, wise, and godly man, when he was among those mutinous people in the Wilderness, in respect of whose conditions the times were evil with him,
and dangerous, for sometime they talke of stoning him, sometime of turning him out of his office, it is noted that he was meek and silent, he said little, though they urged him much:
and dangerous, for sometime they talk of stoning him, sometime of turning him out of his office, it is noted that he was meek and silent, he said little, though they urged him much:
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when Senacheribs army compassed about the City, and Rabshakeh railed and blasphemed so egregiously, that it made their very eares glow to heare him, 2 King. 18. yet the text saies, vers. 36. that the people held their peace,
when Senacheribs army compassed about the city, and Rabshakeh railed and blasphemed so egregiously, that it made their very ears glow to hear him, 2 King. 18. yet the text Says, vers. 36. that the people held their peace,
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nay, the example of all examples, that of our Lord and Master Jesus Christ confirmes the same, he in the time of his sufferings, those evill times when they urged him,
nay, the Exampl of all Examples, that of our Lord and Master jesus christ confirms the same, he in the time of his sufferings, those evil times when they urged him,
and provoked him exceedingly, by their false accusations for to speake, yet the text saies,, Matth. 26. 63. Jesus held his peace and answered nothing, in so much that the high Priests and Judges wondred:
and provoked him exceedingly, by their false accusations for to speak, yet the text Says,, Matthew 26. 63. jesus held his peace and answered nothing, in so much that the high Priests and Judges wondered:
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lest by his silence Gods honour should bee in danger to be disparaged, lest they should say, hee durst not confesse that in his bonds, which he professed in the time of his liberty:
lest by his silence God's honour should be in danger to be disparaged, lest they should say, he durst not confess that in his bonds, which he professed in the time of his liberty:
Because they are godly, and so look upon evill times, as punishments for their owne proper finnes, they are conscious that they have not walked so even with God in prosperous dayes as they should have done, they did not make good use of their time of visitation,
Because they Are godly, and so look upon evil times, as punishments for their own proper fins, they Are conscious that they have not walked so even with God in prosperous days as they should have done, they did not make good use of their time of Visitation,
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and therefore these evill times are come over them, and they are fallen into them, (as it is said to Jerusalem by our Saviour, Luke 19. 44. They shall lay thee even with the ground,
and Therefore these evil times Are come over them, and they Are fallen into them, (as it is said to Jerusalem by our Saviour, Lycia 19. 44. They shall lay thee even with the ground,
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and thy children within thee, &c. because thou knewest not the day of thy visitation:) And so they suffering as they conceive for their sinne, their owne sinne, (for they look not so much on others,
and thy children within thee, etc. Because thou Knewest not the day of thy Visitation:) And so they suffering as they conceive for their sin, their own sin, (for they look not so much on Others,
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which the prudent considering, neither will nor dare be otherwise th•n silent, for feare their consciences and God too, should afterward accuse the• for the increase of evill:
which the prudent considering, neither will nor Dare be otherwise th•n silent, for Fear their Consciences and God too, should afterwards accuse the• for the increase of evil:
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when they were silent, and Rabshakeh railed so? and so for Saul himselfe, did not God reward his wisdome and patience, in holding his peace, by giving him occasion to shew his valour in the next chap. and by giving him glory in the sight of them that despised him? and so David, did not he fare the better that very day,
when they were silent, and Rabshakeh railed so? and so for Saul himself, did not God reward his Wisdom and patience, in holding his peace, by giving him occasion to show his valour in the next chap. and by giving him glory in the sighed of them that despised him? and so David, did not he fare the better that very day,
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for his patience and silence at Shimeies railing? and in Psal. 38. when he had said, vers. 13. 14. I was as a deafe man and hcard not (viz. the mischievous things which some spake against him, who laid wait for his life, vers. 12.) and I was as a dumbe man that opened not his mouth, &c. he addes in the 15. vers. for in thee O Lord doe I hope, thou wilt heare or answer for me O Lord my God; as if he had said;
for his patience and silence At Shimeies railing? and in Psalm 38. when he had said, vers. 13. 14. I was as a deaf man and hcard not (viz. the mischievous things which Some spoke against him, who laid wait for his life, vers. 12.) and I was as a dumb man that opened not his Mouth, etc. he adds in the 15. vers. for in thee Oh Lord do I hope, thou wilt hear or answer for me Oh Lord my God; as if he had said;
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but also their tongues to speake things that are not convenient, and that against those that are in high places, which all (but the presumptuous) will tremble for to doe, 2 Pet. 2. 10. the Apostle speaking of some men notoriously presumptuous saies NONLATINALPHABET, they tremble not to speake evill of Dignities:
but also their tongues to speak things that Are not convenient, and that against those that Are in high places, which all (but the presumptuous) will tremble for to do, 2 Pet. 2. 10. the Apostle speaking of Some men notoriously presumptuous Says, they tremble not to speak evil of Dignities:
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and they thinke they shew their zeale and their wisdome, when it is rather their rashnesse and their folly, (as the text infers) they thinke it their credit to be bold,
and they think they show their zeal and their Wisdom, when it is rather their rashness and their folly, (as the text infers) they think it their credit to be bold,
and they in their wisdome think they doe much good by their talking, they thereby hinder the growth of wickednesse, that it shall not come so soone to its ripenesse, their pratling resistance doth keepe somewhat downe, and out;
and they in their Wisdom think they do much good by their talking, they thereby hinder the growth of wickedness, that it shall not come so soon to its ripeness, their prattling resistance does keep somewhat down, and out;
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And yet all are not of that mind, here is one Doctor in the text you see, they called him Doctor Amos, which t•ught otherwise, he thought in evill times, that silence was better th•n talking,
And yet all Are not of that mind, Here is one Doctor in the text you see, they called him Doctor Amos, which t•ught otherwise, he Thought in evil times, that silence was better th•n talking,
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and it should seeme, that there were more wise men of his opinion, and that should practice silence; the prudent, saies he, (speaking in the plurall number) shall keepe silence, &c.
and it should seem, that there were more wise men of his opinion, and that should practice silence; the prudent, Says he, (speaking in the plural number) shall keep silence, etc.
and allay it againe, is bearing and forbearing, silent s•ffering, saying nothing, for indeed the spirits of men, specially of those that are stronger th•n we,
and allay it again, is bearing and forbearing, silent s•ffering, saying nothing, for indeed the spirits of men, specially of those that Are Stronger th•n we,
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for hath not tonguing and talking, ra•ling and slandering, libels and bitter pamphlets, in evill times beene so farre from being barres to keepe off that evill which they complaine of,
for hath not tonguing and talking, ra•ling and slandering, libels and bitter pamphlets, in evil times been so Far from being bars to keep off that evil which they complain of,
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yet those tongues of theirs, not submitting yet to their good behaviour, but running riot still with the foam and froth of bitternesse, not behaving themselves meekly and silently as Christ did,
yet those tongues of theirs, not submitting yet to their good behaviour, but running riot still with the foam and froth of bitterness, not behaving themselves meekly and silently as christ did,
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But (Brethren) I know in these times to reprove these conditions, is for a man to make himselfe liable to condemnation for speaking Paradoxes, contrary to the minds and judgements, and practice of godly Professors.
But (Brothers) I know in these times to reprove these conditions, is for a man to make himself liable to condemnation for speaking Paradoxes, contrary to the minds and Judgments, and practice of godly Professors.
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And for the sufficient confirmation of this truth, I desire it may be remembred, that Christ overcame all evils, all evill men, all his opposers by his sufferings, to teach sure, that God hath ordained silent and patient suffering, which is the naturall effect of faith and selfe-deniall, to be the proper meane for Christians to overcome evill withall,
And for the sufficient confirmation of this truth, I desire it may be remembered, that christ overcame all evils, all evil men, all his opposers by his sufferings, to teach sure, that God hath ordained silent and patient suffering, which is the natural Effect of faith and self-denial, to be the proper mean for Christians to overcome evil withal,
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yea, and get possession of the soules of others too, when they can no way else, God will blesse this course with a good successe when he will no other:
yea, and get possession of the Souls of Others too, when they can no Way Else, God will bless this course with a good success when he will no other:
and are so far from practising silence themselves, or from being of the Prophets mind, to account them that keepe silence in evill times, to be wise and godly, that they thinke them the only fooles, time-servers, persons to be suspected to be rotten at the core, that doe it, or perswade unto it;
and Are so Far from practising silence themselves, or from being of the prophets mind, to account them that keep silence in evil times, to be wise and godly, that they think them the only Fools, time-servers, Persons to be suspected to be rotten At the core, that do it, or persuade unto it;
why he is naught surely, one not to be trusted, a sider with the evils of the times, one that wants zeale and mettle, not worthy of any account or regard:
why he is nought surely, one not to be trusted, a sider with the evils of the times, one that Wants zeal and mettle, not worthy of any account or regard:
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it was that Brutus which offered to the Oracle of Apollo, a golden rod in a woodden staffe made hollow for that purpose, which was a type of his one naturall disposition:
it was that Brutus which offered to the Oracle of Apollo, a golden rod in a wooden staff made hollow for that purpose, which was a type of his one natural disposition:
and more couragious, and lesse corrupt then those that judge them, they are content that what is in them, should lie hid till fitting and convenient times:
and more courageous, and less corrupt then those that judge them, they Are content that what is in them, should lie hid till fitting and convenient times:
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it is the Apostles word, 1 Cor. 3. 18. A man must become a fool (that is) be content to be so accounted, that he may be wise, (viz.) in fit time, for God and for himselfe:
it is the Apostles word, 1 Cor. 3. 18. A man must become a fool (that is) be content to be so accounted, that he may be wise, (viz.) in fit time, for God and for himself:
therefore to close this point, be you so farre from thinking evill of those that are sparing of speech in evill times, that rather doe you studie to be like them,
Therefore to close this point, be you so Far from thinking evil of those that Are sparing of speech in evil times, that rather do you study to be like them,
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Secondly, because it hath been the practice of Saints, as hath been shewed, as in David of Shimeies case, andof Joseph when he had that foule imputation laid upon him in Egypt, by his Mistris,
Secondly, Because it hath been the practice of Saints, as hath been showed, as in David of Shimeies case, andof Joseph when he had that foul imputation laid upon him in Egypt, by his Mistress,
when it was an ill time to be sure with him, but he was silent, he thought it best and most safe, he stood not upon his own justification in a wording way,
when it was an ill time to be sure with him, but he was silent, he Thought it best and most safe, he stood not upon his own justification in a wording Way,
so the Church in Babylon being in a lamentable condition, sat weeping silently and alone, by the rivers there, Psal. 127. not wording or taunting at those that carried her away into captivity.
so the Church in Babylon being in a lamentable condition, sat weeping silently and alone, by the Rivers there, Psalm 127. not wording or taunting At those that carried her away into captivity.
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Fifthly, it is best, because God hath commanded in such times so to doe, Psal. 4. 4. Commune with y•ur •wne heart and be still, Psal. 46. 10. Be you still, and know t••t I am God, and Exod. 14. 13. (when they began to mouth it) stand still and behold the salvation of the Lord, and God hath made a promise upon it, Esay 30. 15.
Fifthly, it is best, Because God hath commanded in such times so to do, Psalm 4. 4. Commune with y•ur •wne heart and be still, Psalm 46. 10. Be you still, and know t••t I am God, and Exod 14. 13. (when they began to Mouth it) stand still and behold the salvation of the Lord, and God hath made a promise upon it, Isaiah 30. 15.
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it will keep a man from wrath & from a greater measure thereof, from wrath in his own breast, from a greater measure thereof upon his back (as I may say) for grievous words stirre up anger,
it will keep a man from wrath & from a greater measure thereof, from wrath in his own breast, from a greater measure thereof upon his back (as I may say) for grievous words stir up anger,
but it will cause the enemy to stand in a kind of a we and feare of a man, 1 Sam. 18. 14. 15. David walked wisely, he said or did little no•withstanding so mu•h was said and done against him and Saul was afraid of him, it was a signe the Lord was with him.
but it will cause the enemy to stand in a kind of a we and Fear of a man, 1 Sam. 18. 14. 15. David walked wisely, he said or did little no•withstanding so mu•h was said and done against him and Saul was afraid of him, it was a Signen the Lord was with him.
And in the conclusion, if any would know what kind of sinnes in speciall make the times more evill and more deplorable, I shall referre him to read over this chap. of the text,
And in the conclusion, if any would know what kind of Sins in special make the times more evil and more deplorable, I shall refer him to read over this chap. of the text,
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Shall I note them to you? why, one was Idolatry, as may appeare vers. 5. seeking to Idols which then were at Bethell, Gilgall, and Beersheba, and neglecting God.
Shall I note them to you? why, one was Idolatry, as may appear vers. 5. seeking to Idols which then were At Bethell, Gilgal, and Beersheba, and neglecting God.
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to which let me adde but one more, and that is lying at the catch, lying in wait to mistake words, to bring a man into trouble for a word speaking, let me speake in the Prophet Esaies words, Esa. 29. 21. where he speakes indeed of the judgement that was come upon such kind of sinners, the terrible one, the scorner,
to which let me add but one more, and that is lying At the catch, lying in wait to mistake words, to bring a man into trouble for a word speaking, let me speak in the Prophet Isaiah words, Isaiah 29. 21. where he speaks indeed of the judgement that was come upon such kind of Sinners, the terrible one, the scorner,
as if he should say, if you would have me the Lord of Hoasts to appear gratious in your behalf, you must use weeping and wailing, you must cry Alas, Alas;
as if he should say, if you would have me the Lord of Hosts to appear gracious in your behalf, you must use weeping and wailing, you must cry Alas, Alas;
I say but this, if they be, or whensoever they be, every honest man (no doubt) shall finde it by experience, he shall be catched at, he shall be oppressed, he shall be wronged, hee shall be hated for finding fault at the evils committed,
I say but this, if they be, or whensoever they be, every honest man (no doubt) shall find it by experience, he shall be catched At, he shall be oppressed, he shall be wronged, he shall be hated for finding fault At the evils committed,
for can the streame be sweet, you will say, while the fountaine is bitter? you should first have cast the salt in here, indeavour to season the heart with some graines of Patience, and then with hope of better successe you might have perswaded the tongue to silence: Well, be it so:
for can the stream be sweet, you will say, while the fountain is bitter? you should First have cast the salt in Here, endeavour to season the heart with Some grains of Patience, and then with hope of better success you might have persuaded the tongue to silence: Well, be it so:
you may see in the preceding verses, our Saviour speakes of the succeeding times, which in his judgement would be but evill, in respect both of the sinnes and sorrowes which they would bring forth. The sinnes:
you may see in the preceding Verses, our Saviour speaks of the succeeding times, which in his judgement would be but evil, in respect both of the Sins and sorrows which they would bring forth. The Sins:
Now against these errours and erroneous men, and also against these troubles and sorrowes our Saviour doth fore-arme his people, by his fore-warning them of the same, his promonitions he would have to be their premunitions:
Now against these errors and erroneous men, and also against these Troubles and sorrows our Saviour does forearm his people, by his forewarning them of the same, his promonitions he would have to be their premunitions:
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yea, and the sweet as well as the sowre, the comfort as well as the dolour, John 16. 33. in the world yee shall have trouble, (there is the sowre) but in me yee shall have peace, (there is the sweet) and in this chap. of the text he doth not onely tell them of the dolorous times,
yea, and the sweet as well as the sour, the Comfort as well as the dolour, John 16. 33. in the world ye shall have trouble, (there is the sour) but in me ye shall have peace, (there is the sweet) and in this chap. of the text he does not only tell them of the dolorous times,
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as hath been mentioned, but he doth also strengthen them against the same with the sweet promise of his assistance, vers. 14. 15. and of his protection and preservation, vers. 18.
as hath been mentioned, but he does also strengthen them against the same with the sweet promise of his assistance, vers. 14. 15. and of his protection and preservation, vers. 18.
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and that is that they be patient, they must not be malicious or revengeful, they must not plot or prate, they must not slander or provoke, they must not vex nor trouble themselves in any sort, onely let him alone to doe all, be they still,
and that is that they be patient, they must not be malicious or revengeful, they must not plot or prate, they must not slander or provoke, they must not vex nor trouble themselves in any sort, only let him alone to do all, be they still,
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Nay, moreover you shall hereby keepe your selves in possession of that which all your enemies aime chiefely to deprive you of, and that is your soules:
Nay, moreover you shall hereby keep your selves in possession of that which all your enemies aim chiefly to deprive you of, and that is your Souls:
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your soule indeed is the prize they strive for, both by their cunning and by their cruelty, that is the Helena of their aimes, Satan and his servants desire above all things to have mens soules and consciences at their command:
your soul indeed is the prize they strive for, both by their cunning and by their cruelty, that is the Helena of their aims, Satan and his Servants desire above all things to have men's Souls and Consciences At their command:
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and this way the blessed Martyrs kept their owne, and got the hearts of many to their religion, where of Justin Martyr professeth himselfe to be one, the patience of the Christians wanne his heart to them and their religion:
and this Way the blessed Martyrs kept their own, and god the hearts of many to their Religion, where of Justin Martyr Professes himself to be one, the patience of the Christians won his heart to them and their Religion:
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you have heard of Merchants, that for glasses, pins, and small hookes, things of little value, have bought of the Indians, gold, pearles, and precious stones:
you have herd of Merchant's, that for glasses, pins, and small hooks, things of little valve, have bought of the Indians, gold, Pearls, and precious stones:
but as the prickings of a pinne for paine, but as small hookes, by which God puls us to himselfe, with a little sma•ting? and what is that you shall get by induring the same? why, your soules possession here,
but as the prickings of a pin for pain, but as small hooks, by which God puls us to himself, with a little sma•ting? and what is that you shall get by enduring the same? why, your Souls possession Here,
as Isiodore well, dum corpus vivificat anima est, dum vult animus, dum scit mens, dum recolit memoria, dum judicat ratio, &c. in respect of its quickning power it is called the life, in respect of its desire the will, of its knowledge the mind, of its recordation the memory, of its judgement the reason, &c. Indeed (me thinkes) our Saviours monition here to look to that,
as Isidore well, dum corpus vivificat anima est, dum vult animus, dum scit Mens, dum recolit memoria, dum judicat ratio, etc. in respect of its quickening power it is called the life, in respect of its desire the will, of its knowledge the mind, of its recordation the memory, of its judgement the reason, etc. Indeed (me thinks) our Saviors monition Here to look to that,
he should have said rather, bestirre your selves, put up no wrong, one injury will draw on another, talke and prate, scold and raile, lye and sweare, tugge and pull, (for this is the course that men commonly take to get and keepe riches.)
he should have said rather, Bestir your selves, put up no wrong, one injury will draw on Another, talk and prate, scold and rail, lie and swear, tug and pull, (for this is the course that men commonly take to get and keep riches.)
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for example, if they be noted to be railers, slanderers, backe-biters, whisperers, censurers, evill speakers of Rulers, Governours, men of place and authority;
for Exampl, if they be noted to be railers, slanderers, backbiters, whisperers, censurers, evil Speakers of Rulers, Governors, men of place and Authority;
Nor fourthly, it is not possidete opiniones vestras, hold your opinions, sticke close to your owne fancies what ever reasons shall be brought against them, etiamsi suadent, non persuadent tamen, though you be convinced never so,
Nor fourthly, it is not possidete opiniones Vestras, hold your opinions, stick close to your own fancies what ever Reasons shall be brought against them, Even if suadent, non persuadent tamen, though you be convinced never so,
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yet be sure you hold your owne, be resolute, for he knew indeed that men without bidding many of them, would hold faster their opinions then the faith it selfe,
yet be sure you hold your own, be resolute, for he knew indeed that men without bidding many of them, would hold faster their opinions then the faith it self,
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No (Brethren) here is not a word of any of all these things, here is onely possidete animas vestras, looke to your soules, either because he fore-saw men were apt to be more carelesse of them then of other things,
No (Brothers) Here is not a word of any of all these things, Here is only possidete animas Vestras, look to your Souls, either Because he foresaw men were apt to be more careless of them then of other things,
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and so needed to be called upon, or else to teach them according to the doctrine, that your soule above all things is to be cared for, to be looked after.
and so needed to be called upon, or Else to teach them according to the Doctrine, that your soul above all things is to be cared for, to be looked After.
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And so it is, by reason of its excellencie above all things which you may take a glimpse of, from these three considerations I shall propou•d unto you, which may serve for so many proofes and reasons of the point.
And so it is, by reason of its excellency above all things which you may take a glimpse of, from these three considerations I shall propou•d unto you, which may serve for so many proofs and Reasons of the point.
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First, consider that the divine graces of Gods holy spirit, which of all things that can be imagined are the most excellent, are appointed to adorne the soule of man:
First, Consider that the divine graces of God's holy Spirit, which of all things that can be imagined Are the most excellent, Are appointed to adorn the soul of man:
now thinke, if the hangings are so excellent, what may you conceive of the roome for which they are appointed, of the soule that is to be adorned? sure that is most excellent and regardable above all things.
now think, if the hangings Are so excellent, what may you conceive of the room for which they Are appointed, of the soul that is to be adorned? sure that is most excellent and regardable above all things.
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not any corruptible thing, but the very precious life bloud of himselfe the sonne of God: 1 Pet. 1. 19. any thing that is mortall may be valued by a mortall man,
not any corruptible thing, but the very precious life blood of himself the son of God: 1 Pet. 1. 19. any thing that is Mortal may be valued by a Mortal man,
I answer, True, but Christian patience is no corruptible thing, it is a vertue, & post funera vivit, vertue never dies with the body, but lives for ever.
I answer, True, but Christian patience is no corruptible thing, it is a virtue, & post funera vivit, virtue never die with the body, but lives for ever.
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and therefore they are wholly his, as we our selves are, all over, 1 Cor. 6. 19. 20. but we by our patience shall o•ely become capable of the benefits and blessings of Christs purchase, we shall from the hand of mercy and free grace, have the command over,
and Therefore they Are wholly his, as we our selves Are, all over, 1 Cor. 6. 19. 20. but we by our patience shall o•ely become capable of the benefits and blessings of Christ purchase, we shall from the hand of mercy and free grace, have the command over,
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So our Lord Jesus having purchased the Castles of our soules with his bloud at the hands of his Fathers justice, out of the power of sinne and Satan, that before (under Gods justice) had the power and keeping of them,
So our Lord jesus having purchased the Castles of our Souls with his blood At the hands of his Father's Justice, out of the power of sin and Satan, that before (under God's Justice) had the power and keeping of them,
and tels us, so long as we continue faithfull to him, and patient, that is, make use of his Ammunition and Grace, we shall keepe the possession of them,
and tells us, so long as we continue faithful to him, and patient, that is, make use of his Ammunition and Grace, we shall keep the possession of them,
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nay Solomon saies, to have freedome of mind, and command over ones owne spirit, is better then to have command over a City, Prov. 16. 32. He that is patient and slow to anger, is better then the mighty,
nay Solomon Says, to have freedom of mind, and command over ones own Spirit, is better then to have command over a city, Curae 16. 32. He that is patient and slow to anger, is better then the mighty,
and that the whole world with all its treasure, is not to be compared unto it? How farre beside themselves then are they that make but little or no account of it? some there are that will scarce beleeve they have any soules at all,
and that the Whole world with all its treasure, is not to be compared unto it? How Far beside themselves then Are they that make but little or no account of it? Some there Are that will scarce believe they have any Souls At all,
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yet they thinke them not worthy above all things to be cared for, their wealth shall have the upper hand, sixe whole dayes shall willingly be imployed about that,
yet they think them not worthy above all things to be cared for, their wealth shall have the upper hand, sixe Whole days shall willingly be employed about that,
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and I pray what cheating, what couzening, what lying, what swearing, what injustice, what oppressing to get wealth and riches is every where practised? and (for Gods sake) what doth all this prove,
and I pray what cheating, what cozening, what lying, what swearing, what injustice, what oppressing to get wealth and riches is every where practised? and (for God's sake) what does all this prove,
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And so for friends, will not too too many hazzard their soules to get or keepe the favour of them, of some rich worldly man, whom they hope may be a good Master to them? wil they not be ready to say what he would have them,
And so for Friends, will not too too many hazard their Souls to get or keep the favour of them, of Some rich worldly man, whom they hope may be a good Master to them? will they not be ready to say what he would have them,
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they being the conditions of some of them that are most famous for good. Againe, have we not many that love their opinions, better then they doe their soules,
they being the conditions of Some of them that Are most famous for good. Again, have we not many that love their opinions, better then they do their Souls,
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and when he doth come, he shall have the coursest and homelieft entertainment that can be imagined, scarce welcome, scarce Godamercie for his paines in comming:
and when he does come, he shall have the Coursest and homelieft entertainment that can be imagined, scarce welcome, scarce God have mercy for his pains in coming:
if he beginnes to speake any thing about the soule, why then, Sir, I did not sleepe well the last night, I pray spare me at this time, talking is somewhat tedious unto mee;
if he begins to speak any thing about the soul, why then, Sir, I did not sleep well the last night, I pray spare me At this time, talking is somewhat tedious unto me;
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Now alas, what simple men are these, that are thus all for the body, and (as I may say) thus nothing for the soule? Should a man have two children, the eldest a lusty, beautifull, hopefull, well-mannered child, likely to live many a yeare:
Now alas, what simple men Are these, that Are thus all for the body, and (as I may say) thus nothing for the soul? Should a man have two children, the eldest a lusty, beautiful, hopeful, well-mannered child, likely to live many a year:
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what doe I talke of riches, and friends, and credit, and opinions, and bodies, how many are there in the world, that set their soules below their sinnes? to satisfie a lust, suppose of malice, of pride, of revenge, what care they if they damne their soules,
what do I talk of riches, and Friends, and credit, and opinions, and bodies, how many Are there in the world, that Set their Souls below their Sins? to satisfy a lust, suppose of malice, of pride, of revenge, what care they if they damn their Souls,
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nay even to vexe and grieve the spirit of another? we thinke them fooles and mad, at least worthy of scorne, that to vexe another, will eate no victuals,
nay even to vex and grieve the Spirit of Another? we think them Fools and mad, At least worthy of scorn, that to vex Another, will eat no victuals,
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as Ahab said of Micaiah, he speakes no good of me, I dare say the honest Prophet never spake word of ill against him all dayes of his life, he was his Prince and Ruler,
as Ahab said of Micaiah, he speaks no good of me, I Dare say the honest Prophet never spoke word of ill against him all days of his life, he was his Prince and Ruler,
Why, so it is with many now, let a man speake against their sinnes, suppose it be the sinnes of slandering, railing, backbiting, whispering, or hypocrisie:
Why, so it is with many now, let a man speak against their Sins, suppose it be the Sins of slandering, railing, backbiting, whispering, or hypocrisy:
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and an ill Father doe they make God, that can or will breed his children no better) doubtlesse they that are truly Gods, are willingly or wittingly guilty of no such •innes:
and an ill Father do they make God, that can or will breed his children no better) doubtless they that Are truly God's, Are willingly or wittingly guilty of no such •innes:
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Those that be truly godly conceive that it is not so much the Ministers preaching against such and such sins, that makes carnall people judge so amisse of Gods children as they doe;
Those that be truly godly conceive that it is not so much the Ministers preaching against such and such Sins, that makes carnal people judge so amiss of God's children as they do;
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but rather it is the lives of hypocrites that call themselves Gods children, and their application of suchthings when they are spoken to themselves ▪ as unto Gods children, their pepper taking at them:
but rather it is the lives of Hypocrites that call themselves God's children, and their application of suchthings when they Are spoken to themselves ▪ as unto God's children, their pepper taking At them:
1. Because God will not spare publikely to punish and correct them for their faults, yea, them in speciall, Hos. 3. 2. and his Ministers therefore must doe like him,
1. Because God will not spare publicly to Punish and correct them for their Faults, yea, them in special, Hos. 3. 2. and his Ministers Therefore must do like him,
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2. Because the word of reproofe will doe good to them onely, and to none else, Doth not my word doe good to them that walke uprightly? (saies the Lord) for others like those Dogges our Saviour speakes of,
2. Because the word of reproof will do good to them only, and to none Else, Does not my word do good to them that walk uprightly? (Says the Lord) for Others like those Dogs our Saviour speaks of,
if such holy things as reproofes be cast unto them, will turne againe and rend them that cast them, Matth. 7. 6. 3. Because they by their meeke taking of reproofe, and their loving and humble carriage to those that tell them of their faults, may give good example to others of so doing, who usually doe contrary.
if such holy things as reproofs be cast unto them, will turn again and rend them that cast them, Matthew 7. 6. 3. Because they by their meek taking of reproof, and their loving and humble carriage to those that tell them of their Faults, may give good Exampl to Others of so doing, who usually do contrary.
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then he doth the debaucht drunkards, and disorderly livers, who otherwise would be ready to say, We cannot so much as looke into an Alehouse to cracke a Jugge,
then he does the debauched drunkards, and disorderly livers, who otherwise would be ready to say, We cannot so much as look into an Alehouse to Crac a Jug,
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but if they see the Minister impartiall, and like Christ in the Gospel, not spare the persons of any men, not care for their faults or frownes in cases of this nature, they will take that which concernes themselves the better,
but if they see the Minister impartial, and like christ in the Gospel, not spare the Persons of any men, not care for their Faults or frowns in cases of this nature, they will take that which concerns themselves the better,
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but as I said before, this is the condition of many of the better sort of the world, (for of the world I cannot but account them) and if such doe so make themselves all one with their sinne, no marvell if the worser sort be so conditioned,
but as I said before, this is the condition of many of the better sort of the world, (for of the world I cannot but account them) and if such do so make themselves all one with their sin, no marvel if the Worse sort be so conditioned,
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if they be of this condition, how much more then may others who are strangers to us? as 2 Sam. 16. 11. Behold, my son (saies David) that came out of my bowels, seekes my life,
if they be of this condition, how much more then may Others who Are Strangers to us? as 2 Sam. 16. 11. Behold, my son (Says David) that Come out of my bowels, seeks my life,
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when we advise them for their soules good, how then shall they that are open and prophane wretches hearken unto us? if they that call themselves Gods peoples, be enemies to their owne soules,
when we Advice them for their Souls good, how then shall they that Are open and profane wretches harken unto us? if they that call themselves God's peoples, be enemies to their own Souls,
Truly (Brethren) your soules have enemies enough, you need not be enemies to them your selves, the Devill and devilish minded men, seducers or what you will, in all their oppositions aime only to mischiefe your soules:
Truly (Brothers) your Souls have enemies enough, you need not be enemies to them your selves, the devil and devilish minded men, seducers or what you will, in all their oppositions aim only to mischief your Souls:
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O abstaine from all things that may pollute your soules, or that warre against them, such are fleshly lusts, 1 Pet. 2. 11. that may choake your soules,
Oh abstain from all things that may pollute your Souls, or that war against them, such Are fleshly Lustiest, 1 Pet. 2. 11. that may choke your Souls,
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if through our default, Ezek. 3. 18. and therefore the Apostle, 2 Tim. 4. 1, 2. chargeth us as we will answer it before God and Jesus Christ, that we preach the word,
if through our default, Ezekiel 3. 18. and Therefore the Apostle, 2 Tim. 4. 1, 2. charges us as we will answer it before God and jesus christ, that we preach the word,
and be instant in the same, not onely in season, but also out of season: if those words had but a good Canonicall exposition, perhaps some of us would preach oftner then we doe.
and be instant in the same, not only in season, but also out of season: if those words had but a good Canonical exposition, perhaps Some of us would preach oftener then we do.
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and therefore Tertullian saies, Patience is such a Governour in our affaires, ut nullum opus Deo complacitum perpetrare extraneus à patientia possit, that it is not possible for him that is a stranger to patience to doe any worke acceptable to God:
and Therefore Tertullian Says, Patience is such a Governor in our affairs, ut nullum opus God complacitum perpetrare extraneus à patientia possit, that it is not possible for him that is a stranger to patience to do any work acceptable to God:
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but on the other side, he that hath patience in his heart, and lets the same perfectly appeare in his life and practice, is so perfect and intire a man, that he wanteth nothing which may make him acceptable either to God or man, James 1. 4.
but on the other side, he that hath patience in his heart, and lets the same perfectly appear in his life and practice, is so perfect and entire a man, that he Wants nothing which may make him acceptable either to God or man, James 1. 4.
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the one was in use among the Merchants of Egypt, the Heathens and Gentiles, but the other onely among the Merchants of Israel: that former which they had, was not of like value with this latter;
the one was in use among the Merchant's of Egypt, the heathens and Gentiles, but the other only among the Merchant's of Israel: that former which they had, was not of like valve with this latter;
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but not with the same comfort, multa tulerunt animo forti, nulla tamen s•lida consolatione (saies one) they shewed more valour then they found comfort in their sufferings;
but not with the same Comfort, Multa tulerunt animo forti, nulla tamen s•lida consolation (Says one) they showed more valour then they found Comfort in their sufferings;
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For the patience which we intend, it is a divine grace wrought in mans heart by Gods spirit, whereby a man in obedience to Gods command, in expectance of his promise,
For the patience which we intend, it is a divine grace wrought in men heart by God's Spirit, whereby a man in Obedience to God's command, in expectance of his promise,
and in consideration of his power and providence over all, his wisdome and goodnesse in all, doth meekly beare and quietly suffer all, the bitter of sowre, that doth befall him,
and in consideration of his power and providence over all, his Wisdom and Goodness in all, does meekly bear and quietly suffer all, the bitter of sour, that does befall him,
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or that is unjustly offered him, how grievous and har•h soever sensui & carni, to sense and reason, without any hatred or heart-rising against any that are meanes of the same.
or that is unjustly offered him, how grievous and har•h soever sensui & Carni, to sense and reason, without any hatred or heart-rising against any that Are means of the same.
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but that it would take up too much time, and I feare should I presse it home, many that take themselves for good Christ•ans, might find that they are quite without this grace according to this description,
but that it would take up too much time, and I Fear should I press it home, many that take themselves for good Christ•ans, might find that they Are quite without this grace according to this description,
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but I here understand Patience to signifie both the one and the other, bearing and for-bearing, both the greater and the lesse wrongs; even wrongs of all sorts:
but I Here understand Patience to signify both the one and the other, bearing and forbearing, both the greater and the less wrongs; even wrongs of all sorts:
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and I say, this Patience is a vertue of great consequence, and a grace most needfull for a Christian. 1. It is a vertue of great consequence. 2. It is a grace most needfull. 3. For a Christian above all other.
and I say, this Patience is a virtue of great consequence, and a grace most needful for a Christian. 1. It is a virtue of great consequence. 2. It is a grace most needful. 3. For a Christian above all other.
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2. That it is a grace most needfull, it is plaine from Heb. 10. 36. where it is said, you have need of Patience, it is not said, it were well if you had it,
2. That it is a grace most needful, it is plain from Hebrew 10. 36. where it is said, you have need of Patience, it is not said, it were well if you had it,
for even such a heart if it brings forth fruit from the Word heard, it must be by patience, Luke 8. 15. they that receive the word into an honest and good heart, keepe it,
for even such a heart if it brings forth fruit from the Word herd, it must be by patience, Lycia 8. 15. they that receive the word into an honest and good heart, keep it,
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Thirdly, it is needfull, because our life is a race, and without patience we cannot runne it, Heb. 12. 1. Let us runne with patience the race that is set before us:
Thirdly, it is needful, Because our life is a raze, and without patience we cannot run it, Hebrew 12. 1. Let us run with patience the raze that is Set before us:
for Rev. 2. & 3. chap. to him that overcommeth, to him that indureth to the end, to him that is patient unto death, shall be given the things there promised, the Crowne, the new name, the white stone, the morning starre.
for Rev. 2. & 3. chap. to him that Overcometh, to him that Endureth to the end, to him that is patient unto death, shall be given the things there promised, the Crown, the new name, the white stone, the morning star.
In a word, shall I tell you what Tertullian saies in the praise of patience, in his booke of that Subject, which doth notably set forth the excellency & necessity of it:
In a word, shall I tell you what Tertullian Says in the praise of patience, in his book of that Subject, which does notably Set forth the excellency & necessity of it:
fidem munit (saies he) pacem gubernat, dilectionem adjuvat, humilitatem instruit, &c. it preserveth faith, it orders peace, it helpeth love, it teacheth humility, it rules the flesh,
fidem munit (Says he) pacem Governor, dilectionem adjuvat, humilitatem Instruct, etc. it Preserveth faith, it order peace, it Helpeth love, it Teaches humility, it rules the Flesh,
and tempers the rich, it easeth the sickly, and maintaines the health, it delighteth the faithfull, it inviteth the unbeleever, it commendeth the servant to the Master,
and tempers the rich, it eases the sickly, and maintains the health, it delights the faithful, it Inviteth the unbeliever, it commends the servant to the Master,
And as Satan, so all his servants, in all their oppositions against Gods people and Ministers, have the same aime to deprive the soule of patience; A bad neighbour that comes to his Ministers house on Saturdayes in the afternoone,
And as Satan, so all his Servants, in all their oppositions against God's people and Ministers, have the same aim to deprive the soul of patience; A bad neighbour that comes to his Ministers house on Saturdays in the afternoon,
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and so to unsute him for the doing Gods worke on the morrow? And why are your foul-mouthed people so luxurious of their malicious foame against any Christian,
and so to suit him for the doing God's work on the morrow? And why Are your Foulmouthed people so luxurious of their malicious foam against any Christian,
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how above measure are themselves vexed? as I have read of one that hang'd himselfe for very vexation that he could not by his railing speeches move another unto impatience.
how above measure Are themselves vexed? as I have read of one that hanged himself for very vexation that he could not by his railing Speeches move Another unto impatience.
nor doe his fingers itch, or his colour change, he is still the same, onely perhaps looking to Heaven-ward, saies in himselfe, Christus gravior a tulit, Christ indured more then this:
nor do his fingers itch, or his colour change, he is still the same, only perhaps looking to Heavenward, Says in himself, Christus Graver a tulit, christ endured more then this:
and it is a true saying, Ne•• laeditur nisi à seipso, none can hurt a man till hee hath hurt himselfe by letting goe his patience: and so you see the benefit and need of Patience.
and it is a true saying, Ne•• laeditur nisi à Seipso, none can hurt a man till he hath hurt himself by letting go his patience: and so you see the benefit and need of Patience.
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But what are the occasions, you will say, that a Christian hath more then others of this nature? I answer, I cannot name them all, no more can any man, onely •le mention two or thre•.
But what Are the occasions, you will say, that a Christian hath more then Others of this nature? I answer, I cannot name them all, no more can any man, only •le mention two or thre•.
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for with many terrours and feares is he assaulted, with many temptations is he affronted, with many lusts is he haunted, which he apprehends increasing daily,
for with many terrors and fears is he assaulted, with many temptations is he affronted, with many Lustiest is he haunted, which he apprehends increasing daily,
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now what supports him under these miseries? the Lord, in whom onely is his help, perhaps hides his face for a season, is as it were gone into a farre Countrey,
now what supports him under these misery's? the Lord, in whom only is his help, perhaps hides his face for a season, is as it were gone into a Far Country,
what hath he to uphold him in the meane while, but onely patience? so that of all others he hath need of patience. I know that others are in a worser case,
what hath he to uphold him in the mean while, but only patience? so that of all Others he hath need of patience. I know that Others Are in a Worse case,
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such speeches Tertullian in his dayes did over-heare the Gentiles use, concerning the innocent Lambes of Christ, that were daily sacrificed for their Religion:
such Speeches Tertullian in his days did overhear the Gentiles use, Concerning the innocent Lambs of christ, that were daily sacrificed for their Religion:
Secondly, on the other side, there be others that hate him as much for his honesty, they like him well enough for his outward profession and precisenes,
Secondly, on the other side, there be Others that hate him as much for his honesty, they like him well enough for his outward profession and preciseness,
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as a worldly friend said once to a Minister that had played the madman as Paul once did when he preached before Festus, had without partiality spared the corruptions of none, O saies he you must be wise;
as a worldly friend said once to a Minister that had played the madman as Paul once did when he preached before Festus, had without partiality spared the corruptions of none, Oh Says he you must be wise;
nor can his noble and upright spirit allow of the peevish humours and uneven carriages of some on the other, he cannot fancie as their yellow fancies doe,
nor can his noble and upright Spirit allow of the peevish humours and uneven carriages of Some on the other, he cannot fancy as their yellow fancies do,
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that side crushes him with their power, this side rends him with their tongues, and each side incouraging other in their way, both clap their hands at him,
that side crushes him with their power, this side rends him with their tongues, and each side encouraging other in their Way, both clap their hands At him,
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as through su•h delusions to prostitute her selfe unto the pleasure of a base enemy upon his malicious complaint to be an Executioner of his wrath upon her owne true Children and Ministers.
as through su•h delusions to prostitute her self unto the pleasure of a base enemy upon his malicious complaint to be an Executioner of his wrath upon her own true Children and Ministers.
He puts upon some of his owne servants the names and titles, which the prophane world by his meanes puts upon Gods children, that so by the evill conditions of his owne birds, he might make those that are truly godly to become odious, that go under the same name and habit:
He puts upon Some of his own Servants the names and titles, which the profane world by his means puts upon God's children, that so by the evil conditions of his own Birds, he might make those that Are truly godly to become odious, that go under the same name and habit:
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some will turne Alehouse-keepers, but some more vile will turne Professors, (as Master Bolton notes) that under an Israelitish garment they may the better cheat the Egyptians:
Some will turn Alehouse-keepers, but Some more vile will turn Professors, (as Master Bolton notes) that under an Israelitish garment they may the better cheat the egyptians:
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and if they be convinced it is a sinne (which will be hard to doe) why yet they can with a bold forehead maintaine that it is the sinne of the trade then,
and if they be convinced it is a sin (which will be hard to do) why yet they can with a bold forehead maintain that it is the sin of the trade then,
O how these stinkers doe vexe the spirits of Gods faithfull ones, and no one thing is more apt to breake their patience, then these very conditions of these men,
Oh how these stinkers do vex the spirits of God's faithful ones, and no one thing is more apt to break their patience, then these very conditions of these men,
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every one of those wretches carries a secret weapon in his mouth more sharp then any sword, wherewith they can soone dispatch themselves of their single opposites:
every one of those wretches carries a secret weapon in his Mouth more sharp then any sword, wherewith they can soon dispatch themselves of their single opposites:
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for if such onely that smell too ranke of superstition, or that are notable for loosenesse of life and carriage, speake against the vices of such persons,
for if such only that smell too rank of Superstition, or that Are notable for looseness of life and carriage, speak against the vices of such Persons,
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Indeed they themselves will well and diligently inveigh against the prophane crue, and so they easing us of part of our labour we may the better attend to them.
Indeed they themselves will well and diligently inveigh against the profane crew, and so they easing us of part of our labour we may the better attend to them.
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and inherit the promises that you might be armed against all occurrences, that you might have a salve for every sore, an Antidote for every malady: these are motives now:
and inherit the promises that you might be armed against all occurrences, that you might have a salve for every soar, an Antidote for every malady: these Are motives now:
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in one place you see Pastors most unkindly hunting and scattering their owne flocke; in another you see people most cruelly hunting and persecuting their owne Shepheard;
in one place you see Pastors most unkindly hunting and scattering their own flock; in Another you see people most cruelly hunting and persecuting their own Shepherd;
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excepting onely to New-England: sometimes againe perhaps you meet with others of such contracted bowels, that they can wish well to no place but onely that:
excepting only to New england: sometime again perhaps you meet with Others of such contracted bowels, that they can wish well to no place but only that:
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Againe, perhaps you see men set upon vexing one the other, and to this end they will preferre themselves and their opinions before Christ and peace, with our power we will prevaile (cry some on the one side) and make these Puritans stoope, yea that we will:
Again, perhaps you see men Set upon vexing one the other, and to this end they will prefer themselves and their opinions before christ and peace, with our power we will prevail (cry Some on the one side) and make these Puritans stoop, yea that we will:
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So againe, perhaps you see sinne flourish and spread it selfe to the disgrace of Christ and of his Church, in some of them that should suppresse it, who are more apt for money-sake to commit folly, Hermaphrodite like, with both sexes, with all sorts, then to punish any;
So again, perhaps you see sin flourish and spread it self to the disgrace of christ and of his Church, in Some of them that should suppress it, who Are more apt for money-sake to commit folly, Hermaphrodite like, with both sexes, with all sorts, then to Punish any;
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and then perhaps you observe further, some of them that should looke to these, to be Gallio like, quite regardlesse of any complaint that is made to them, especially against such their owne Beadsmen:
and then perhaps you observe further, Some of them that should look to these, to be Gallio like, quite regardless of any complaint that is made to them, especially against such their own Beadsmen:
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but because corrupt Felix looks for mony, they will feed his appetite, & so flesh the greedy Hound with the bloud of their purses, that he will never leave hunting & sucking, till he hath undone many a poor Christian, that according to example must stretch too, beyond the compasse of ability,
but Because corrupt Felix looks for money, they will feed his appetite, & so Flesh the greedy Hound with the blood of their purses, that he will never leave hunting & sucking, till he hath undone many a poor Christian, that according to Exampl must stretch too, beyond the compass of ability,
one professor by the mediation of a second, a third, or a fourth man, delivering up another for some private spleene into the hands of the common enemy,
one professor by the mediation of a second, a third, or a fourth man, delivering up Another for Some private spleen into the hands of the Common enemy,
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as the Heathens did with Christians in the Primitive times, to provoke the brute beasts to rend and teare them, they would wrap them up in beasts skins, that so the ravenous beasts might ignorantly (who otherwise would not) fasten upon them.
as the heathens did with Christians in the Primitive times, to provoke the brutus beasts to rend and tear them, they would wrap them up in beasts skins, that so the ravenous beasts might ignorantly (who otherwise would not) fasten upon them.
And thus doe fome Christians deale with their brethren, wrap them up in beasts skinnes, that is, in beastly vices by their false and criminous imputations, to the end that worldly and carnall men might be provoked to abuse them, who otherwise would deale more friendly with them:
And thus do foam Christians deal with their brothers, wrap them up in beasts skins, that is, in beastly vices by their false and criminous imputations, to the end that worldly and carnal men might be provoked to abuse them, who otherwise would deal more friendly with them:
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these call themselves Christians, but these conditions prove them rather to be like Butchers dogges, whose lips are alwayes bloudy with the slaughter of one thing or other:
these call themselves Christians, but these conditions prove them rather to be like Butchers Dogs, whose lips Are always bloody with the slaughter of one thing or other:
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O how it g•ieves the spirit of a holy man to see such courses and carriages among those that weare the name of Christ, who should be altogether harmlesse and undefiled, but no remedy save patience.
Oh how it g•ieves the Spirit of a holy man to see such courses and carriages among those that wear the name of christ, who should be altogether harmless and undefiled, but no remedy save patience.
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you see the most sincere accounted hypocrites, and the most hollowhearted, most religious; the one goes away with the name, and the other with the thing; and this offends you:
you see the most sincere accounted Hypocrites, and the most hollowhearted, most religious; the one Goes away with the name, and the other with the thing; and this offends you:
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but what helpe have you? onely patience. And this will help you, for it suggests at such a time, that some have their reward here, that which they chiefely looke after,
but what help have you? only patience. And this will help you, for it suggests At such a time, that Some have their reward Here, that which they chiefly look After,
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1. Accustome your selves to the reading of Gods blessed Book, which is called the word of Patience, Rev. 3. 10. because it ingenders this grace first in the heart,
1. Accustom your selves to the reading of God's blessed Book, which is called the word of Patience, Rev. 3. 10. Because it engenders this grace First in the heart,
that sets forth to you the Lord Jesus in all his sufferings as a president for you, that discovers the way to Heaven, to lie through tribulations, that shewes that all afflictions comes from God, and for good ends:
that sets forth to you the Lord jesus in all his sufferings as a president for you, that discovers the Way to Heaven, to lie through tribulations, that shows that all afflictions comes from God, and for good ends:
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Guiltnes is the cause of impatience, both in crosses and in reproofes, Exod. 2. 13, 14. He that was guilty that did the wrong was the impatient man when Moses spake unto them, the gald Jade onely kicks, the begger onely is offended to be called bankrupt, not the rich man,
Guiltnes is the cause of impatience, both in Crosses and in reproofs, Exod 2. 13, 14. He that was guilty that did the wrong was the impatient man when Moses spoke unto them, the galled Jade only kicks, the beggar only is offended to be called bankrupt, not the rich man,
those that are guilty of slandering, railing, reviling, evill speaking of Rulers and Governours, these onely are offended to heare these sinnes reproved, these are they that on such occasions pelt and puffe,
those that Are guilty of slandering, railing, reviling, evil speaking of Rulers and Governors, these only Are offended to hear these Sins reproved, these Are they that on such occasions pelt and puff,
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whereas the innocent Christian, should he be railed upon, and reviled never so, yet with a mild spirit he can reply as the honest servant did to his passionate Master, calling him knave, and couzening knave;
whereas the innocent Christian, should he be railed upon, and reviled never so, yet with a mild Spirit he can reply as the honest servant did to his passionate Master, calling him knave, and cozening knave;
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therefore know you must beare injuries, when you are able to revenge your selves, else you are not patient, this was intimated in the words of our Saviour the night before he suffered:
Therefore know you must bear injuries, when you Are able to revenge your selves, Else you Are not patient, this was intimated in the words of our Saviour the night before he suffered:
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Peter must not use his sword in defence of thee, much lesse of himselfe; why, they must have swords, that their patience might appeare more fully, that being wronged,
Peter must not use his sword in defence of thee, much less of himself; why, they must have swords, that their patience might appear more Fully, that being wronged,
and having swords, yet doe not offer to draw them. 2. You must not onely beare present, but also be prepared to indure future wrongs, if you be truly patient;
and having swords, yet do not offer to draw them. 2. You must not only bear present, but also be prepared to endure future wrongs, if you be truly patient;
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if the one be stricken, for as Aug. well, it is to be understood not so much de parte oper is, as de praeparatione animi: a Christian must be a Crucian, till he is landed in Heaven.
if the one be stricken, for as Aug. well, it is to be understood not so much the part Operate is, as the preparation animi: a Christian must be a Crucian, till he is landed in Heaven.
I, but you will say, if we put up abuses thus, and be so prepared for more, we shall have our bellies full I warrant you he that makes himselfe a Sheepe, shall be eaten of the Wolfe:
I, but you will say, if we put up Abuses thus, and be so prepared for more, we shall have our bellies full I warrant you he that makes himself a Sheep, shall be eaten of the Wolf:
men commonly are like those servants, Matth. 13. 28. think they cannot deale badly enough with ill men, pluck up the tares presently, doe any thing to them that are none of Gods, couzen, defraud, rob, steale from the Egyptians, these are but usurpers:
men commonly Are like those Servants, Matthew 13. 28. think they cannot deal badly enough with ill men, pluck up the tares presently, do any thing to them that Are none of God's, cozen, defraud, rob, steal from the egyptians, these Are but usurpers:
and in the meane time you must be commanded, ruled, and adjudged your selfe; couzened, defrauded, and cheated, and have your goods taken away, and you must be patient,
and in the mean time you must be commanded, ruled, and adjudged your self; cozened, defrauded, and cheated, and have your goods taken away, and you must be patient,
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I tell you this is a hard lesson, yet you must learne it before you can enter Heaven gate, whose motto is this, Do good and heare ill; none but such enter there:
I tell you this is a hard Lesson, yet you must Learn it before you can enter Heaven gate, whose motto is this, Do good and hear ill; none but such enter there:
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so if a viperous slanderer, railer, or whisperer, laies hold of any honest Christian, all hereby will conclude him to be according to what they see or hear:
so if a viperous slanderer, railer, or whisperer, lays hold of any honest Christian, all hereby will conclude him to be according to what they see or hear:
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that they should breake your head with their precious balms, that their tongues which should heale your griefe should wound you, and make your griefe bigger:
that they should break your head with their precious balms, that their tongues which should heal your grief should wound you, and make your grief bigger:
because it proceeded from ignorance, namely of themselves, and also of him: of themselves, or of their owne spirits, you know not what spirit ye are of:
Because it proceeded from ignorance, namely of themselves, and also of him: of themselves, or of their own spirits, you know not what Spirit you Are of:
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And of him, of the end of his comming, for the Sonne of man came not to destroy mens liues (according to the supposall of your motion) but to save them.
And of him, of the end of his coming, for the Son of man Come not to destroy men's lives (according to the supposal of your motion) but to save them.
for as appeares in ver. 52, 53. Christ was travailing towards Jerusalem, and being benighted, he sent his servants before him to take up a lodging in a village of the Samaritanes,
for as appears in ver. 52, 53. christ was travailing towards Jerusalem, and being benighted, he sent his Servants before him to take up a lodging in a village of the Samaritans,
And the roote of it (as we may conceive) was a certaine nationall hatred betweene the Jewes and the Samaritans, which did arise from difference in opinion,
And the root of it (as we may conceive) was a certain national hatred between the Jews and the Samaritans, which did arise from difference in opinion,
as those were churlish, wherefore, sayes the Text, when the Disciples, James and John, saw this, they said, Lord wilt thou that wee command fire to come from Heaven,
as those were churlish, Wherefore, Says the Text, when the Disciples, James and John, saw this, they said, Lord wilt thou that we command fire to come from Heaven,
On the other side, be they Samaritans, Sectaries, will they sit at the Sacrament? O fie upon them, pitty they should live, let us banish them out of the world, put fire to them and burne them:
On the other side, be they Samaritans, Sectaries, will they fit At the Sacrament? O fie upon them, pity they should live, let us banish them out of the world, put fire to them and burn them:
untill it had made an end of both them, for we read in the Jewish stories, that such a like quarrell •as this was, such a like discourtesie as was here offered, made way to the Jews warres, whereby both Jewes and Samaritans were destroyed.
until it had made an end of both them, for we read in the Jewish stories, that such a like quarrel •as this was, such a like discourtesy as was Here offered, made Way to the jews wars, whereby both Jews and Samaritans were destroyed.
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The Apostle notes it as a fearefull omen, by way of caveat, Gal. 5. 15. if ye bite and devoure one another, ye are in danger to be consumed one of another.
The Apostle notes it as a fearful omen, by Way of caveat, Gal. 5. 15. if you bite and devour one Another, you Are in danger to be consumed one of Another.
that where hatred is, there is churlishnesse, and where churlishnesse is to any the Messengers and servants of God, doubtlesse there is a hatred of them, they hate them that will not receive them,
that where hatred is, there is churlishness, and where churlishness is to any the Messengers and Servants of God, doubtless there is a hatred of them, they hate them that will not receive them,
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And so God often punisheth such people, as receive not Christ and histrue Ministers, he lets Satan send some paltry fellowes, some wicked and worthlesse men with delusions among them, whereby they are seduced, and perhaps brought to ruine:
And so God often Punisheth such people, as receive not christ and histrue Ministers, he lets Satan send Some paltry Fellows, Some wicked and worthless men with delusions among them, whereby they Are seduced, and perhaps brought to ruin:
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And to see him thus abused for his Religion sake, (because his face was toward Jerusalem) and that a little while after they had seene him in his glory, on the Mount of Transfiguration, honored by Heaven, to see him thus despitefully used, by a company of S•maritan Heretickes, in a base paltry.
And to see him thus abused for his Religion sake, (Because his face was towards Jerusalem) and that a little while After they had seen him in his glory, on the Mount of Transfiguration, honoured by Heaven, to see him thus despitefully used, by a company of S•maritan Heretics, in a base paltry.
Nay, we may conclude out of all question, if Christ should not be more mercifull then man, to sinfull men, that entertaine him not, the whole world would long ere this have beene burnt to ashes, not onely these Samaritans here,
Nay, we may conclude out of all question, if christ should not be more merciful then man, to sinful men, that entertain him not, the Whole world would long ere this have been burned to Ashes, not only these Samaritans Here,
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and some of them swore too they never knew him, then if Christ should have beene of their mindes, more fire must have beene fetched from Heaven to consume them, the Disciples,
and Some of them swore too they never knew him, then if christ should have been of their minds, more fire must have been fetched from Heaven to consume them, the Disciples,
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and consume them, as Elias did? if we marke it, herein they approve themselves Disciples indeed, they make their Masters will their law, (Master, wilt thou) they will not doe it on their owne heads, what they doe shall be done on Gods name.
and consume them, as Elias did? if we mark it, herein they approve themselves Disciples indeed, they make their Masters will their law, (Master, wilt thou) they will not do it on their own Heads, what they do shall be done on God's name.
the Disciples here did not yet know that this their motion was evill, for if they had, they would have beene ashamed to have propounded it to Christ to approve on.
the Disciples Here did not yet know that this their motion was evil, for if they had, they would have been ashamed to have propounded it to christ to approve on.
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Precepts are the proper rules for doings, but the Disciples alledge no Precept here, but onely a President of Elias, taken out of 2 King. 1. 9. where hee called for fire from Heaven, to consume those mal•pert Cap aines with their fifties that came to apprehend him,
Precepts Are the proper rules for doings, but the Disciples allege no Precept Here, but only a President of Elias, taken out of 2 King. 1. 9. where he called for fire from Heaven, to consume those mal•pert Cap aines with their fifties that Come to apprehend him,
I answer, no, not in all the good and commendable things they did doe, for they did doe many things by an extraordinary instinct of the Spirit, which is not common to all, what they did by speciall inspiration, they had a particular commission, a privy seale for it;
I answer, no, not in all the good and commendable things they did doe, for they did doe many things by an extraordinary instinct of the Spirit, which is not Common to all, what they did by special inspiration, they had a particular commission, a privy seal for it;
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Phineas by the speciall inspiration of God, did kill Zimri and Cosbi, when he saw them in the act of sinning against God, shall any man therefore when he sees others committing sin, fall upon them and kill them? And Ehud, by a speciall warrant from God, killed Eglon, shall the Papists therefore conclude from thence, that it is lawfull for men to kill Kings? Elias here being moved by the speciall Spirit of God, called for fire from Heaven, to consume the Captaines with their fifties, may the Disciples doe so too against the Samaritans? no, sayes our Saviour, that they may not.
Phinehas by the special inspiration of God, did kill Zimri and Cozbi, when he saw them in the act of sinning against God, shall any man Therefore when he sees Others committing sin, fallen upon them and kill them? And Ehud, by a special warrant from God, killed Eglon, shall the Papists Therefore conclude from thence, that it is lawful for men to kill Kings? Elias Here being moved by the special Spirit of God, called for fire from Heaven, to consume the Captains with their fifties, may the Disciples do so too against the Samaritans? no, Says our Saviour, that they may not.
The use of this shall be onely to informe us, that it is most safe to hold to the rule, Legibus standum, non exemplis, we must live by precept, not by example:
The use of this shall be only to inform us, that it is most safe to hold to the Rule, Legibus standum, non exemplis, we must live by precept, not by Exampl:
Secondly, Good men through ignorance may mis-apply Scripture: These good men here in the Text did so, we will goe no further, they mis-applyed this example of Elias, for that act which Elias did, was not like that which they would have done,
Secondly, Good men through ignorance may misapply Scripture: These good men Here in the Text did so, we will go no further, they misapplied this Exampl of Elias, for that act which Elias did, was not like that which they would have done,
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But the Disciples here would have called for fire to consume a whole Towne, wherein were a great many women and children that were (likely) no way accessory to this churlishnesse offered unto our Saviour:
But the Disciples Here would have called for fire to consume a Whole Town, wherein were a great many women and children that were (likely) no Way accessory to this churlishness offered unto our Saviour:
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now it was never Gods minde or way to punish the innocent with the guilty: Sodome it selfe had beene saved, had but ten innocent persons beene found there;
now it was never God's mind or Way to Punish the innocent with the guilty: Sodom it self had been saved, had but ten innocent Persons been found there;
We have many now adayes of this ranke, whom the Apostle describes by their conditions, and by their followers, 2 Tim. 3. from the first to the tenth verse:
We have many now adays of this rank, whom the Apostle describes by their conditions, and by their followers, 2 Tim. 3. from the First to the tenth verse:
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And then their followers, with whom they most prevaile, are silly women, that are not able to withstand them, that through their sillinesse do admire them, these they take captive;
And then their followers, with whom they most prevail, Are silly women, that Are not able to withstand them, that through their silliness do admire them, these they take captive;
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And Oh how fast such corrupt hearers doe drinke in corrupt Doctrines! Indeed corrupt hearts will always swallow downe corruptions and errours, faster then truths:
And O how fast such corrupt hearers do drink in corrupt Doctrines! Indeed corrupt hearts will always swallow down corruptions and errors, faster then truths:
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and they have whispered up and downe in corners, (men that have come in their owne names,) and what abundance of followers have they gotten upon the suddaine? It was a true saying of our Saviour to such kind of followers, I am come in my Fathers name,
and they have whispered up and down in corners, (men that have come in their own names,) and what abundance of followers have they got upon the sudden? It was a true saying of our Saviour to such kind of followers, I am come in my Father's name,
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And indeed, you may alwayes know an error, by peoples readinesse to receive it, like will to like, a corrupt Doctrine will quickly take a corrupt heart:
And indeed, you may always know an error, by peoples readiness to receive it, like will to like, a corrupt Doctrine will quickly take a corrupt heart:
and for the sanctification of their owne tongues and lives (as many of these doe not) cannot rightly apply them for others instruction, at least, they may be suspected in their allegations,
and for the sanctification of their own tongues and lives (as many of these do not) cannot rightly apply them for Others instruction, At least, they may be suspected in their allegations,
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But I will hold you no longer in the Context, I come to the carriage and words of our Saviour, in the Text it selfe, wherein we have two things, 1. Our Saviours dislike of their motion. 2. His confutation of it.
But I will hold you no longer in the Context, I come to the carriage and words of our Saviour, in the Text it self, wherein we have two things, 1. Our Saviors dislike of their motion. 2. His confutation of it.
Doubtlesse, the Apostles expected another kinde of turne then they here met withall, they looked he should have turned and commended them for their zeale,
Doubtless, the Apostles expected Another kind of turn then they Here met withal, they looked he should have turned and commended them for their zeal,
yet you doe, I see it grieves you that this disgrace is offered me, you are worthy for this your tendernesse towards me, to sit, the one on my right hand,
yet you do, I see it grieves you that this disgrace is offered me, you Are worthy for this your tenderness towards me, to fit, the one on my right hand,
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Men of blood that have cruelty in their hearts, and mouthes, and hands too, if they have advantage, against their owne enemies that have used them ill,
Men of blood that have cruelty in their hearts, and mouths, and hands too, if they have advantage, against their own enemies that have used them ill,
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the least glaunce in a Sermon against their hypocrisie, or headlong zeale, is a sufficient ground with many of them, to make them whisper us about the Country, to be men of most bitter spirits, against all goodnesse, and against Gods people:
the least glance in a Sermon against their hypocrisy, or headlong zeal, is a sufficient ground with many of them, to make them whisper us about the Country, to be men of most bitter spirits, against all Goodness, and against God's people:
Indeed few men doe we meete withall, that will take rebuke as the Disciples here did, specially when they are rebuked for their rash zeale, in the cause of God or Christ,
Indeed few men do we meet withal, that will take rebuke as the Disciples Here did, specially when they Are rebuked for their rash zeal, in the cause of God or christ,
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Observe againe that Christ doth not bid his Disciples consider, whether the good that might come by burning the Towne would out-weigh the losse thereof,
Observe again that christ does not bid his Disciples Consider, whither the good that might come by burning the Town would outweigh the loss thereof,
and Knights, in the Parliament house, should be blowne up among the rest, they consulted whether the good that might come to the Catholique cause by that deadly blow, would not out-weigh the losse of them,
and Knights, in the Parliament house, should be blown up among the rest, they consulted whither the good that might come to the Catholic cause by that deadly blow, would not outweigh the loss of them,
First, Hereby there would such a feare have beene strooke into all the Townes about, that Christ should have beene the more respected ever after, he should never have beene denyed a lodging more.
First, Hereby there would such a Fear have been struck into all the Towns about, that christ should have been the more respected ever After, he should never have been denied a lodging more.
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Secondly, Hereby Christ should have salved his reputation among his owne Country-men, who thought very hardly of him for being so courteous to the Samaritanes, they suspected him to love them too well, insomuch that they called him Samaritan.
Secondly, Hereby christ should have salved his reputation among his own Countrymen, who Thought very hardly of him for being so courteous to the Samaritans, they suspected him to love them too well, insomuch that they called him Samaritan.
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Thirdly, It might have beene much to Christs reputation, to have had Disciples that could doe as great things as Elias, and fetch fire from heaven with a word, as well as he.
Thirdly, It might have been much to Christ reputation, to have had Disciples that could do as great things as Elias, and fetch fire from heaven with a word, as well as he.
It was Jobs saying to his friends, when they unjustly charged him with wickednesse, because God had so afflicted him, that they might (as they thought) justifie the Lord in those his dealings, sayes he to them, Will you speake wickedly for Gods defence? will you speake deceitfully for his cause? will you make a lye for him,
It was Jobs saying to his Friends, when they unjustly charged him with wickedness, Because God had so afflicted him, that they might (as they Thought) justify the Lord in those his dealings, Says he to them, Will you speak wickedly for God's defence? will you speak deceitfully for his cause? will you make a lie for him,
But who doe you thinke will beleeve this report? how long may we Preach before this Doctrine will be credited? yet you see our Saviours carriage in this businesse of the Text, doth warrant it for good, he would not have any man hurt by any of his servants for his sake;
But who do you think will believe this report? how long may we Preach before this Doctrine will be credited? yet you see our Saviors carriage in this business of the Text, does warrant it for good, he would not have any man hurt by any of his Servants for his sake;
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as they terme it, but perhaps the Puritan cause, Christs cause, as we call it) why then we conclude it lawfull to doe any thing, lye, slander, defa•e, vex and •njustly grieve the spirits of our opposites, doe them what mischiefe we can possibly devise,
as they term it, but perhaps the Puritan cause, Christ cause, as we call it) why then we conclude it lawful to do any thing, lie, slander, defa•e, vex and •njustly grieve the spirits of our opposites, do them what mischief we can possibly devise,
and thereby doth further teach us, that, They that will returne like for like (inpoint of wrong) or rather worse then is offered them, ar• not in that their way allowed of God.
and thereby does further teach us, that, They that will return like for like (inpoint of wrong) or rather Worse then is offered them, ar• not in that their Way allowed of God.
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nor were these precepts in the old law given to private men, eye for eye, tooth for tooth, (if they were, they are out of date now, Matth. 5. 38, 39. &c.) but to Magistrates,
nor were these Precepts in the old law given to private men, eye for eye, tooth for tooth, (if they were, they Are out of date now, Matthew 5. 38, 39. etc.) but to Magistrates,
This therefore in a word discovers unto us, that those spirits are not right and Christian, that resolve upon it concerning others, to give them as good as they bring,
This Therefore in a word discovers unto us, that those spirits Are not right and Christian, that resolve upon it Concerning Others, to give them as good as they bring,
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surely it becomes not Gods Children, to walke in condemned paths, to tread in those steps which themselves formerly did truely censure as Antichristian;
surely it becomes not God's Children, to walk in condemned paths, to tread in those steps which themselves formerly did truly censure as Antichristian;
if cruelty and revenge be a sinne in any, then most of all in Christs Disciples, in Gods children, whom it beseemes to approve themselves by their carriage toward their enemies, to be of a better spirit then other men:
if cruelty and revenge be a sin in any, then most of all in Christ Disciples, in God's children, whom it beseems to approve themselves by their carriage towards their enemies, to be of a better Spirit then other men:
But I conclude this with Solomons advice, Prov. 24. 29. Say not thou, I will doe to him as he hath done to me, I will render to the man according to his workes;
But I conclude this with Solomons Advice, Curae 24. 29. Say not thou, I will do to him as he hath done to me, I will render to the man according to his works;
or of your calling, you are Ministers of the Gospell, and you are my Disciples, and you must doe onely that which sutes with my spirit, which becomes the Gospell.
or of your calling, you Are Ministers of the Gospel, and you Are my Disciples, and you must do only that which suits with my Spirit, which becomes the Gospel.
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or of Elias example, in calling downe fire from heaven to doe hurt? is there no difference betweene me and Elias? betweene the end of my comming and his? if he came to destroy men,
or of Elias Exampl, in calling down fire from heaven to do hurt? is there no difference between me and Elias? between the end of my coming and his? if he Come to destroy men,
But I know you doe it ignorantly, Nescitis, you know not what spirit ye are of, or of what spirit you ought to be, ignorance is the cause of your Errour,
But I know you do it ignorantly, Nescitis, you know not what Spirit you Are of, or of what Spirit you ought to be, ignorance is the cause of your Error,
In Matth. 20. 23. there was a request or prayer made to Christ, by the Mother of these two Apostles, James and John, but it proceeded o•t of ignorance,
In Matthew 20. 23. there was a request or prayer made to christ, by the Mother of these two Apostles, James and John, but it proceeded o•t of ignorance,
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O that this truth were beleeved, and remembred in these dayes, for then perhaps people would not follow ignorant and unlearned teachers so fast as they doe, of whom the Apostle speakes, that they neither understand what they say, nor whereof they affirme:
O that this truth were believed, and remembered in these days, for then perhaps people would not follow ignorant and unlearned Teachers so fast as they do, of whom the Apostle speaks, that they neither understand what they say, nor whereof they affirm:
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nor the preaching of ignorance, nor the worship or devotion of ignorance, nor any motion that proceeds from ignorance, alisnaught that comes from this roote;
nor the preaching of ignorance, nor the worship or devotion of ignorance, nor any motion that proceeds from ignorance, alisnaught that comes from this root;
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what ignorance was it that our Saviour blames here in these his Disciples? why, it was first the ignorance of their owne spirits, You know not what spirit you are of:
what ignorance was it that our Saviour blames Here in these his Disciples? why, it was First the ignorance of their own spirits, You know not what Spirit you Are of:
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The Apostles here were good men, yet they did not understand themselves you see, nor what the nature of that spirit was, which God at those times did give unto his servants.
The Apostles Here were good men, yet they did not understand themselves you see, nor what the nature of that Spirit was, which God At those times did give unto his Servants.
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God is the Father of Spirits, and the giver of all good Spirits, and you must know that God gives to his servants spirits sutable to the times and seasons:
God is the Father of Spirits, and the giver of all good Spirits, and you must know that God gives to his Servants spirits suitable to the times and seasons:
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but the times being changed, his spirit, or the temper of his spirit, may not be so good now, Jesus Christ the Son of God being come, by his comming he made a change of the times,
but the times being changed, his Spirit, or the temper of his Spirit, may not be so good now, jesus christ the Son of God being come, by his coming he made a change of the times,
And indeed the Disciples inconsideration, of the alteration of the times, was the occasion that they were ignorant (in this fort) of their owne spirits.
And indeed the Disciples inconsideration, of the alteration of the times, was the occasion that they were ignorant (in this fort) of their own spirits.
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This Carolostadius was an ignorant Doctor in Luthers time, that loved popularity, and to be counted some body as well as Luther, in the great worke of Reformation: (He was indeed a pretty tolerable man, according to the condition of those times, onely he had two defects,
This Carolostadius was an ignorant Doctor in Luthers time, that loved popularity, and to be counted Some body as well as Luther, in the great work of Reformation: (He was indeed a pretty tolerable man, according to the condition of those times, only he had two defects,
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and they were want of wit, and want of sufficient learning,) and therefore he fell to Preach and stirre up the people, of their owne heads and accords, to pull downe Images and pictures in Churches,
and they were want of wit, and want of sufficient learning,) and Therefore he fell to Preach and stir up the people, of their own Heads and accords, to pull down Images and pictures in Churches,
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and glasse windowes, in a most disorderly way, and not to stay till they might be removed with quietnesse by Authority, whereupon Luther writ against him,
and glass windows, in a most disorderly Way, and not to stay till they might be removed with quietness by authority, whereupon Luther writ against him,
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Nay (my friends) if any man should act with Carolostadius his spirit, and boast that he were of Luthers spirit, you would say here were ignorance indeed,
Nay (my Friends) if any man should act with Carolostadius his Spirit, and boast that he were of Luthers Spirit, you would say Here were ignorance indeed,
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and injury too, thus grossely to abuse Luther, in attributing unto him such a spirit, which (as all men of reading know) he did both write and speake against,
and injury too, thus grossly to abuse Luther, in attributing unto him such a Spirit, which (as all men of reading know) he did both write and speak against,
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Luthers spirit, I am sure, was a peaceable spirit in the Common wealth, his indeavours were, that reformation might be wrought orderly, by them that were appointed thereunto,
Luthers Spirit, I am sure, was a peaceable Spirit in the Common wealth, his endeavours were, that Reformation might be wrought orderly, by them that were appointed thereunto,
and hence it came to passe, that they were ignorant of their owne spirits and the effect of this their ignorance was, that evill or sinfulnesse in the motion that proceeded from them,
and hence it Come to pass, that they were ignorant of their own spirits and the Effect of this their ignorance was, that evil or sinfulness in the motion that proceeded from them,
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The Disciples ignorance of their owne spirits, or their distemper in regard of their present passion, at the sight of the Samaritans churlishnesse, was the cause that they did not see the sinfulnesse of this their motion;
The Disciples ignorance of their own spirits, or their distemper in regard of their present passion, At the sighed of the Samaritans churlishness, was the cause that they did not see the sinfulness of this their motion;
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because he had a spirit inflamed only with divine zeale of Gods glory, at that time much darkned in Israel, but if the Disciples had done the same, it had not beene good in them,
Because he had a Spirit inflamed only with divine zeal of God's glory, At that time much darkened in Israel, but if the Disciples had done the same, it had not been good in them,
as appeares also from our Saviours rebuke of those duties from such spirits: zeale from a knowing spirit is good and commendable, but not from an ignorant spirit, as the Text shewes:
as appears also from our Saviors rebuke of those duties from such spirits: zeal from a knowing Spirit is good and commendable, but not from an ignorant Spirit, as the Text shows:
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And so much the rather too, should we study this point, because we see two great Apostles here ready to precipitate themselves into a bloudy act, from their ignorance of this point,
And so much the rather too, should we study this point, Because we see two great Apostles Here ready to precipitate themselves into a bloody act, from their ignorance of this point,
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You may observe that our Saviour doth dislike the Disciples motion here, because it did not sute with the end of his owne comming, it did not looke that way, it was a destructive motion,
You may observe that our Saviour does dislike the Disciples motion Here, Because it did not suit with the end of his own coming, it did not look that Way, it was a destructive motion,
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and the Apostle, It is a saying most faithfull and true, and worthy of all acceptance, th•t Jesus Christ came into the world to save sinners, 1 Tim. 1. 15. that was the end of his comming, that he aimed at:
and the Apostle, It is a saying most faithful and true, and worthy of all acceptance, th•t jesus christ Come into the world to save Sinners, 1 Tim. 1. 15. that was the end of his coming, that he aimed At:
He is called a Lamb, not a Wolfe that devoures, a Hen, not a bird of prey, a Vine, not a Bramble, out of which came fire to consume the trees of the Forrest, Judg. 9. 15. The manner of his comming did also teach the end of it;
He is called a Lamb, not a Wolf that devours, a Hen, not a bird of prey, a Vine, not a Bramble, out of which Come fire to consume the trees of the Forest, Judges 9. 15. The manner of his coming did also teach the end of it;
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By his propheticall office, hee taught us in the way, and doth so still by his word and spirit, he dictated a forme of prayer for us, he put words into our mouths,
By his prophetical office, he taught us in the Way, and does so still by his word and Spirit, he dictated a Form of prayer for us, he put words into our mouths,
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How willing to acquaint himselfe with these churlish Samaritans, to the end that he might have occasion to doe them good? He vouchafed to discourse with a meane woman of that Countrey, to the admiration of his Disciples (John 4. 7.) and sent his servants to buy meat of them,
How willing to acquaint himself with these churlish Samaritans, to the end that he might have occasion to do them good? He vouchsafed to discourse with a mean woman of that Country, to the admiration of his Disciples (John 4. 7.) and sent his Servants to buy meat of them,
and after this discourtesie was offered to him, he cured a Samaritan of his leprosie, Luke 17. 16. and was so courteous to that Nation, that the Jewes call'd him Samaritan for his labour:
and After this discourtesy was offered to him, he cured a Samaritan of his leprosy, Lycia 17. 16. and was so courteous to that nation, that the Jews called him Samaritan for his labour:
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And how lovingly did he cure Malchus ear, that came to apprehend him? and how fervently did he pray for them that put him to death? he came with blessings in his mouth at his first publike appearance and manifestation, Matt. 5. 1, 2, &c. and he departed the world with prayers in his mouth, Mat. 27. Father forgive them:
And how lovingly did he cure Malchus ear, that Come to apprehend him? and how fervently did he pray for them that put him to death? he Come with blessings in his Mouth At his First public appearance and manifestation, Matt. 5. 1, 2, etc. and he departed the world with Prayers in his Mouth, Mathew 27. Father forgive them:
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it is worthy of all acceptance, saies the Apostle (i. e.) of all mens knowledge, to be acquainted with this, that Jesus Christ came into the world to save sinners, to doe good to unworthy and undeserving persons:
it is worthy of all acceptance, Says the Apostle (i. e.) of all men's knowledge, to be acquainted with this, that jesus christ Come into the world to save Sinners, to do good to unworthy and undeserving Persons:
it is a matter of the greatest consequence that is, to know it, for thereby we shall come to know Christs spirit, we shall come to know our owne spirits,
it is a matter of the greatest consequence that is, to know it, for thereby we shall come to know Christ Spirit, we shall come to know our own spirits,
and so would never have made such an unsutable motion as here they did, they might easily have concluded that Christ would never so farre have allowed of Elias spirit,
and so would never have made such an unsuitable motion as Here they did, they might Easily have concluded that christ would never so Far have allowed of Elias Spirit,
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as to doe, or to countenance to be done that which did contradict the end of his owne comming, they would never have begg'd of the Prince of meeknesse a licence to be cruell,
as to do, or to countenance to be done that which did contradict the end of his own coming, they would never have begged of the Prince of meekness a licence to be cruel,
It was a great comfort to the Syrian King and his Nobles, when they were in the King of Israels danger, to remember that the Kings of Israel were mercifull Kings;
It was a great Comfort to the Syrian King and his Nobles, when they were in the King of Israel's danger, to Remember that the Kings of Israel were merciful Kings;
onely let us be carefull not to abuse his goodnesse in after times, and doubt not but we shall taste of the sweetnesse of his spirit not withstanding what is past. 2. For instruction and information;
only let us be careful not to abuse his Goodness in After times, and doubt not but we shall taste of the sweetness of his Spirit not withstanding what is passed. 2. For instruction and information;
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or hawke, offends them, they will curse the same, and call upon the name of God and Christ, to send some judgement from Heaven upon it, to joyne with them in doing a mischiefe:
or hawk, offends them, they will curse the same, and call upon the name of God and christ, to send Some judgement from Heaven upon it, to join with them in doing a mischief:
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well, I say we should never doe thus, never should we make any revengefull motions to Christ, to grieve his sweet spirit, did we well know Christs spirit and the end of his comming:
well, I say we should never do thus, never should we make any revengeful motions to christ, to grieve his sweet Spirit, did we well know Christ Spirit and the end of his coming:
if it concords with the rule, Christs spirit must be the rule to ours, and to what end Christs spirit tended, to the same must ours, the aimes and indeavours of our spirits must bee to save, and to helpe men:
if it concords with the Rule, Christ Spirit must be the Rule to ours, and to what end Christ Spirit tended, to the same must ours, the aims and endeavours of our spirits must be to save, and to help men:
so that when such a one is moved or tempted unto any thing, he bethinkes himselfe, Is it sutable to the end of Christs comming? doth it tend to the welfare of others:
so that when such a one is moved or tempted unto any thing, he bethinks himself, Is it suitable to the end of Christ coming? does it tend to the welfare of Others:
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we are bidden to try the spirits whether they be of God o• no, 1 John 4. 1. and no safer or quicker way to this then by knowing the end of Christs comming,
we Are bidden to try the spirits whither they be of God o• no, 1 John 4. 1. and no safer or quicker Way to this then by knowing the end of Christ coming,
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and they account it their duty to doe nothing but what is sutable to the spirit of the Gospel, which also is a matter that concernes all that live under the Gospel:
and they account it their duty to do nothing but what is suitable to the Spirit of the Gospel, which also is a matter that concerns all that live under the Gospel:
some times are turbulent, and then we say, a turbulent spirit is in the times; some times are more placable, and then we say, a more peaceable spirit ruleth;
Some times Are turbulent, and then we say, a turbulent Spirit is in the times; Some times Are more placable, and then we say, a more peaceable Spirit Ruleth;
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and as such a one he was pleased often to approve himselfe, but by Christs comming, the times were turned, to be times of mercy and favour, times of grace, of patience and forbearance, acceptable times, dayes of Salvation:
and as such a one he was pleased often to approve himself, but by Christ coming, the times were turned, to be times of mercy and favour, times of grace, of patience and forbearance, acceptable times, days of Salvation:
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as they deserved, but were afterward taken into savour, and tasted mercy, being converted by Peters Sermon, Act. 2. for by Christs comming, God was pleased to leave his old name,
as they deserved, but were afterwards taken into savour, and tasted mercy, being converted by Peter's Sermon, Act. 2. for by Christ coming, God was pleased to leave his old name,
but now are light in the Lord, walke therefore as children of the light:) Are they times of peace? then men must be men of peace, Rom. 12. 18. If it be possible have peace w•th all men:
but now Are Light in the Lord, walk Therefore as children of the Light:) are they times of peace? then men must be men of peace, Rom. 12. 18. If it be possible have peace w•th all men:
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Are they times of mercy, patience, and forbearance? then men that live in them, must be mercifull and patient, not rendring evill for evill unto any man, 1 Thess. 5. 15. Doth God in these times discover himselfe to be a friend and a Father even to such as were his enemies? then men must shew themselves to be his children right bred, by manifesting his spirit:
are they times of mercy, patience, and forbearance? then men that live in them, must be merciful and patient, not rendering evil for evil unto any man, 1 Thess 5. 15. Does God in these times discover himself to be a friend and a Father even to such as were his enemies? then men must show themselves to be his children right bred, by manifesting his Spirit:
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and pray for them that despitefully use you, and persecute you, that you may be the children of your Father which is in Heaven, that is, that you may approve your selves to be his children, Mat. 5. 44, 45. Men that live under the Gospel, must beleeve that many of those things that were tolerable before, are insufferable now:
and pray for them that despitefully use you, and persecute you, that you may be the children of your Father which is in Heaven, that is, that you may approve your selves to be his children, Mathew 5. 44, 45. Men that live under the Gospel, must believe that many of those things that were tolerable before, Are insufferable now:
And, O Lord God, that tryest the reines, let me see thy vengeance upon them; and might curse them that abused them, as Elisha did the children that mocked him;
And, Oh Lord God, that Triest the reins, let me see thy vengeance upon them; and might curse them that abused them, as Elisha did the children that mocked him;
and might call for fi•e from heaven to fall on them that intended their hurt, as Elias did, but now they must doe the cleane contrary, the times are altered,
and might call for fi•e from heaven to fallen on them that intended their hurt, as Elias did, but now they must do the clean contrary, the times Are altered,
so long as they are contrary-minded unto us, (2 Tim. 2. 25.) Paul that lived under the Gospell, did not doe as Elias did, that lived under the Law, pray against Israel: but his hearts desire to God for Israel, was, that they might be saved, Rom. 10. 1. Yea,
so long as they Are contrary-minded unto us, (2 Tim. 2. 25.) Paul that lived under the Gospel, did not do as Elias did, that lived under the Law, pray against Israel: but his hearts desire to God for Israel, was, that they might be saved, Rom. 10. 1. Yea,
though they sought to take away his life, yet he could have wished to have beene accursed himselfe for their sakes, to have done them good, Rom. 9. 3. David was a right good man in his time,
though they sought to take away his life, yet he could have wished to have been accursed himself for their sakes, to have done them good, Rom. 9. 3. David was a right good man in his time,
but he lived in those dayes when God was called Deus ultionum, and therefore David is no fit patterne for us now to imitate, in some of his wayes, wee must never deale so cruelly with our enemies,
but he lived in those days when God was called Deus ultionum, and Therefore David is no fit pattern for us now to imitate, in Some of his ways, we must never deal so cruelly with our enemies,
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if we have them under our power, as he did with the Ammonites, 2 Sam. 13-31. He put them under Sawes, and Harrowes of Iron, and made them passe through the Brickekill;
if we have them under our power, as he did with the Ammonites, 2 Sam. 13-31. He put them under Saws, and Harrows of Iron, and made them pass through the Brickekill;
and indevours at such a time to cause an enemy to distaste and dis-relish his owne spirit, by giving him to taste of its sweetnesse, it labours to gaine an adversary by unexpected compassion,
and endeavours At such a time to cause an enemy to distaste and disrelish his own Spirit, by giving him to taste of its sweetness, it labours to gain an adversary by unexpected compassion,
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but Christ dyed with mercy, and pardon in his mo•th, and prayer for his enemies, Father forgive them (sayes he.) His Fathe• was now the Father of mercies,
but christ died with mercy, and pardon in his mo•th, and prayer for his enemies, Father forgive them (Says he.) His Fathe• was now the Father of Mercies,
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but I am sure Christs manner of dying can scandalize or offend none in this kinde, his death spake better things than the death of David, as it is said, his blood spake better things,
but I am sure Christ manner of dying can scandalise or offend none in this kind, his death spoke better things than the death of David, as it is said, his blood spoke better things,
Now by all this you may conclude what kinde of spirit, the spirit of the Gospell is, which he expected here his Disciples should rather have discovered in themselves,
Now by all this you may conclude what kind of Spirit, the Spirit of the Gospel is, which he expected Here his Disciples should rather have discovered in themselves,
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it is a spirit of peace and love, a spirit of meekenesse and sweetnesse, of patience and forbearance, it is such a spirit as Christ himselfe had, which was in no sort furious or revengefull, mischievous,
it is a Spirit of peace and love, a Spirit of meekness and sweetness, of patience and forbearance, it is such a Spirit as christ himself had, which was in no sort furious or revengeful, mischievous,
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or goodnesse, it is a noble and a free spirit, no way niggardly or unthankfull, no way churlish or unkind, it delights in well-doing, it speakes onely glad •ydings, it cannot abide to sad or grieve the hearts of any, it joyes not in wounding mens wounds,
or Goodness, it is a noble and a free Spirit, no Way niggardly or unthankful, no Way churlish or unkind, it delights in welldoing, it speaks only glad •ydings, it cannot abide to sad or grieve the hearts of any, it Joys not in wounding men's wounds,
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and truely compa••ionates all mens miseries and afflictions, it never brake the bruised reed, nor quenched the smoaking flaxe, it never did discourage any in the wayes of goodnesse, by word or action of unkindnesse.
and truly compa••ionates all men's misery's and afflictions, it never brake the Bruised reed, nor quenched the smoking flax, it never did discourage any in the ways of Goodness, by word or actium of unkindness.
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it loathes the conditions, both of Shimei, Sheba, and Achitophell. King James relates in the Preface to his Remonstrace against the Cardinall of Perron, that France was once reduced to such miserable termes, that it was counted and become a crime,
it Loathes the conditions, both of Shimei, Sheba, and Achitophel. King James relates in the Preface to his Remonstrance against the Cardinal of Perron, that France was once reduced to such miserable terms, that it was counted and become a crime,
the true Spirit of Christ, and of the Gospell, hath never yet beene wont to tread in the deadly paths of rebellion, it never yet knew how to forsake, inf•nge,
the true Spirit of christ, and of the Gospel, hath never yet been wont to tread in the deadly paths of rebellion, it never yet knew how to forsake, inf•nge,
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And the truth is, if Christ should not bestow this spirit upon his People, they would not be capable of that salvation, which he came to procure for them;
And the truth is, if christ should not bestow this Spirit upon his People, they would not be capable of that salvation, which he Come to procure for them;
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and therefore in this sense, it is said to be the strength ofsinne, and the life of it, without which sinne is dead, sayes the Apostle, viz. as dead, in a naturall man;
and Therefore in this sense, it is said to be the strength ofsinne, and the life of it, without which sin is dead, Says the Apostle, viz. as dead, in a natural man;
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and of the Gospell, in the beginning of the Chapter, comes there to shew the fruites and effects thereof upon the sonnes of men, there intimated under the names of other creatures:
and of the Gospel, in the beginning of the Chapter, comes there to show the fruits and effects thereof upon the Sons of men, there intimated under the names of other creatures:
and the sucking childe shall play on the hole of the Aspe, and the weaned Childe shall put his hand on the hole of the Cockatrice den, they shall not hurt nor destroy in all my holy Mountaine.
and the sucking child shall play on the hold of the Asp, and the weaned Child shall put his hand on the hold of the Cockatrice den, they shall not hurt nor destroy in all my holy Mountain.
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what times doe you conceive these are that we now live in, are they times of the Gospel, or no? and whose Disciples doe we reckon our selves to be, Elias his Disciples,
what times do you conceive these Are that we now live in, Are they times of the Gospel, or no? and whose Disciples do we reckon our selves to be, Elias his Disciples,
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When we purpose any thing in our hearts, or ruminate of any thing in our thoughts, we must aske our owne consciences, Is this purpose, are these cogitations sutable to the spirit of the Gospel? are they gratefull to Christs spirit? would Jesus Christ, were he in my case, purpose the same thing? would he ponder and meditate upon such thoughts as I now doe? So for our words, we must consider whether they doe become the Gospel of Christ,
When we purpose any thing in our hearts, or ruminate of any thing in our thoughts, we must ask our own Consciences, Is this purpose, Are these cogitations suitable to the Spirit of the Gospel? Are they grateful to Christ Spirit? would jesus christ, were he in my case, purpose the same thing? would he ponder and meditate upon such thoughts as I now do? So for our words, we must Consider whither they do become the Gospel of christ,
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whether they be gracious and seasoned with the right salt, and doe tend to the edification of others, (for such words onely become the Gospel) a man should aske himselfe, Was it Christ Jesus his manner to speake thus, to use such words as I now doe? so when we act a thing, we must consider and ask our consciences, Whose worke is it? is it such a worke as the Gospel allowes of,
whither they be gracious and seasoned with the right salt, and do tend to the edification of Others, (for such words only become the Gospel) a man should ask himself, Was it christ jesus his manner to speak thus, to use such words as I now do? so when we act a thing, we must Consider and ask our Consciences, Whose work is it? is it such a work as the Gospel allows of,
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I have heard that in Venice, every one doth so mind the publike good, that if a motion be propounded to any of them, the first thought and question about it, is,
I have herd that in Venice, every one does so mind the public good, that if a motion be propounded to any of them, the First Thought and question about it, is,
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If when we are tempted to any sin, as to lie, to raile, to slander, to whisper men out of credit, to get our selves in, to be churlish, to blow the coales of contention amongst men, to be disobedient, to revenge,
If when we Are tempted to any since, as to lie, to rail, to slander, to whisper men out of credit, to get our selves in, to be churlish, to blow the coals of contention among men, to be disobedient, to revenge,
Did Christ use to doe so and so? did he use to lie and dissemble? did he use to raile upon any that disliked him? was it his custome to goe up and downe a slandering of men,
Did christ use to do so and so? did he use to lie and dissemble? did he use to rail upon any that disliked him? was it his custom to go up and down a slandering of men,
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and to make strife and contention where ere he came? did he ever by his word or practice teach disobedience? and doe I professe my selfe to be his member,
and to make strife and contention where ere he Come? did he ever by his word or practice teach disobedience? and do I profess my self to be his member,
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nay, if the spirits be truly Gospel-like, it is your customes to do thus, and so from hence all that ever proceeds from you, will savour of meeknesse and love, of sweetnesse and goodnesse, all your indeavours will tend the same way as Christs did to save and helpe others, to doe good to all, hurt to none, onely your labour will be to destroy sinne,
nay, if the spirits be truly Gospel-like, it is your customs to do thus, and so from hence all that ever proceeds from you, will savour of meekness and love, of sweetness and Goodness, all your endeavours will tend the same Way as Christ did to save and help Others, to do good to all, hurt to none, only your labour will be to destroy sin,
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and the workes of the Devill in all, for to this end Christ came, 1 John 3. 8. lying, slandering, malice, divisions, churlishnesse, unkindnesse, disobedience,
and the works of the devil in all, for to this end christ Come, 1 John 3. 8. lying, slandering, malice, divisions, churlishness, unkindness, disobedience,
Yea, if your spirits be right, you will alway beleeve, that you were borne into the world to this very end, to imitate Christ, to set forth his conditions to others eyes by your life and carriage, to be an instrument of mercie,
Yea, if your spirits be right, you will always believe, that you were born into the world to this very end, to imitate christ, to Set forth his conditions to Others eyes by your life and carriage, to be an Instrument of mercy,
if we be cruell, mischievous, spightfull, revengefull, if our aimes and indeavours be contrary to the end for which Christ came, doubtlesse though we live under the Gospel, we have not yet received the right spirit of the Gospel, we are still in the state of sinne, however we thinke of our selves,
if we be cruel, mischievous, spiteful, revengeful, if our aims and endeavours be contrary to the end for which christ Come, doubtless though we live under the Gospel, we have not yet received the right Spirit of the Gospel, we Are still in the state of sin, however we think of our selves,
why, they will be sure to lay on load enough, like those unreasonable men, that Saint Paul desires to be delivered from, they will never leave burdening him with injuries and unkindnesses;
why, they will be sure to lay on load enough, like those unreasonable men, that Saint Paul Desires to be Delivered from, they will never leave burdening him with injuries and Unkindnesses;
they will invent evill, and cast it upon them, as that holy King complained they dealt with him, Psal. 55. 3. They cast iniquity upon mee (saies he) and in wrath they hate me:
they will invent evil, and cast it upon them, as that holy King complained they dealt with him, Psalm 55. 3. They cast iniquity upon me (Says he) and in wrath they hate me:
yea, if we have once truly with griefe confessed them, he quite forgets them, and blots them out of his remembrance for ever, this was his way of winning men:
yea, if we have once truly with grief confessed them, he quite forgets them, and blots them out of his remembrance for ever, this was his Way of winning men:
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but we have some that goe for the best in their owne esteemes, who if they get a matter against another that deserveth blame (as what man liveth and sinneth not?) they will be sure to lay it up (as they say) till a rainy day, that is, they will remember it,
but we have Some that go for the best in their own esteems, who if they get a matter against Another that deserveth blame (as what man lives and Sinneth not?) they will be sure to lay it up (as they say) till a rainy day, that is, they will Remember it,
Tegens praevaricationem persequitur charitatem, saies Solomon, he that covereth a transgression, seeketh love, sed iterans rem, he that repeates a ma•ter, dis•ung it ducem, saies Tremelius, but our English translation is, separates very friends.
Tegens praevaricationem persequitur charitatem, Says Solomon, he that Covereth a Transgression, seeks love, sed iterans remembering, he that repeats a ma•ter, dis•ung it ducem, Says Tremelius, but our English Translation is, separates very Friends.
Christ was of a winning and gaining disposition, the young man in the Gospel, that had but onely a good nature (as they say) our Saviour looked on him,
christ was of a winning and gaining disposition, the young man in the Gospel, that had but only a good nature (as they say) our Saviour looked on him,
yet on his part it still remained intire, so that if Judas had but then said, Master I have sinned, hee would have replied, Friend Judas, I have pardoned thee:
yet on his part it still remained entire, so that if Judas had but then said, Master I have sinned, he would have replied, Friend Judas, I have pardoned thee:
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in a word, he was not harsh to any, but courteous and affable to all, wondrous lowly, he gave every man his due, he rather preferred all before himselfe,
in a word, he was not harsh to any, but courteous and affable to all, wondrous lowly, he gave every man his endue, he rather preferred all before himself,
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whereas we have many that boast of his spirit, that are harsh, and rugged even to incivility, they are unreconciliable if once offended, they are high spirited, they will stand upon their termes,
whereas we have many that boast of his Spirit, that Are harsh, and rugged even to incivility, they Are unreconcilable if once offended, they Are high spirited, they will stand upon their terms,
Further yet, Christ tooke no pleasure in sadding mens spirits, but rather in gladding the hearts of men, by telling them newes of his Fathers love and affection,
Further yet, christ took no pleasure in sadding men's spirits, but rather in gladding the hearts of men, by telling them news of his Father's love and affection,
and willingnesse to be reconciled, and by comforting those that were contemned, abused, and slandered, chearing up their spirits against the worlds malice:
and willingness to be reconciled, and by comforting those that were contemned, abused, and slandered, cheering up their spirits against the world's malice:
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for your reward is great in Heaven, and thus they have dealt with the Prophets: And againe, Let not your hearts be troubled, trust in God, and trust in me,
for your reward is great in Heaven, and thus they have dealt with the prophets: And again, Let not your hearts be troubled, trust in God, and trust in me,
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for with a kinde of beleefe and delight, they love to tell them onely of those evill and false things, which are abroad conjectured and spoken of them, which themselves perhaps did helpe to invent,
for with a kind of belief and delight, they love to tell them only of those evil and false things, which Are abroad conjectured and spoken of them, which themselves perhaps did help to invent,
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and commonly too, this their newes is edged with a sharpe reproofe, to manifest their owne beleefe of it, seldome doe they second it with a word of Consolation,
and commonly too, this their news is edged with a sharp reproof, to manifest their own belief of it, seldom do they second it with a word of Consolation,
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when our Saviour asked his Disciples what men said of him, they would not have answered as those did, Some say thou ar• Elias, some John Baptist, and some, one of the Prophets;
when our Saviour asked his Disciples what men said of him, they would not have answered as those did, some say thou ar• Elias, Some John Baptist, and Some, one of the prophets;
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and some say you are a friend and companion of Publicans and sinners, as supposing that the hearing of these kinde of reports would have beene more galling to his harmelesse spirit.
and Some say you Are a friend and Companion of Publicans and Sinners, as supposing that the hearing of these kind of reports would have been more galling to his harmless Spirit.
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But to conclude, in a word, Christ did not delight in trampling upon those that were already downe, he joyed not in the fall of any of his enemies, no, he wept at the foresight of their ruine that sought his, he would take advantage from mens miseries,
But to conclude, in a word, christ did not delight in trampling upon those that were already down, he joyed not in the fallen of any of his enemies, no, he wept At the foresight of their ruin that sought his, he would take advantage from men's misery's,
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never was he turbulent in the Common-wealth, never outragious, cruell, or bloody, he never in all his life wished for bloody dayes, he never said, Better Jerusalems streetes runne downe with blood,
never was he turbulent in the Commonwealth, never outrageous, cruel, or bloody, he never in all his life wished for bloody days, he never said, Better Jerusalems streets run down with blood,
you, to whom he hath given favour in the eyes of men; (if Providence shall ever bring these weake lines unto your Christian view) I beseech you in the bowels of Jesus Christ,
you, to whom he hath given favour in the eyes of men; (if Providence shall ever bring these weak lines unto your Christian view) I beseech you in the bowels of jesus christ,
even the nature of this holy, sweete, and gracious Spirit of the Gospell: and to perswade you hereunto, be pleased to consider of these few particulars.
even the nature of this holy, sweet, and gracious Spirit of the Gospel: and to persuade you hereunto, be pleased to Consider of these few particulars.
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and there is no other meane to make up the breaches of our Sion, and to prevent the lamentable ruines that are threatned unto our Israel, but onely this Spirit of the Gospell;
and there is no other mean to make up the Breaches of our Sion, and to prevent the lamentable ruins that Are threatened unto our Israel, but only this Spirit of the Gospel;
Thirdly, Your bounden duty, and sworne Allegeance to your Prince, and Soveraigne, under the wing of whose gracious government, you have already both done and received much good, to the advancement of your present comfort and future Crowne, doth challenge you to move with all your strength, to the implanting the Spirit of the Gospell, in the hearts of all his subjects, that their piety and loyalty, their obedience and love to God, to him,
Thirdly, Your bounden duty, and sworn Allegiance to your Prince, and Sovereign, under the wing of whose gracious government, you have already both done and received much good, to the advancement of your present Comfort and future Crown, does challenge you to move with all your strength, to the implanting the Spirit of the Gospel, in the hearts of all his subject's, that their piety and loyalty, their Obedience and love to God, to him,
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for an ingagement hereof, and he would doubtlesse incline them to goe with you. Fourthly, Pity may begge this favour at your hands, (if it be a favour,
for an engagement hereof, and he would doubtless incline them to go with you. Fourthly, Pity may beg this favour At your hands, (if it be a favour,
and not a duty) pity to the poore spirit of the Gospell it selfe, which hath of late (as some of you have thought) beene wounded, slandered, scandalized,
and not a duty) pity to the poor Spirit of the Gospel it self, which hath of late (as Some of you have Thought) been wounded, slandered, scandalized,
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yea, almost banished the Land, for a rebellious, factious, and seditious spirit, and some of you perhaps have beene banished with it, by the enemies of it;
yea, almost banished the Land, for a rebellious, factious, and seditious Spirit, and Some of you perhaps have been banished with it, by the enemies of it;
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what know you but that the sight and taste of the Spirit of the Gospell, in and from you, may cause some of your enemies, (that haply now are in that darkenesse and disgrace, wherein they would gladly have kept you) to looke upon their owne spirits with indignation and shame;
what know you but that the sighed and taste of the Spirit of the Gospel, in and from you, may cause Some of your enemies, (that haply now Are in that darkness and disgrace, wherein they would gladly have kept you) to look upon their own spirits with Indignation and shame;
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when he compares the present sweetnesse of our spirit, with the bitternesse of that, and hereby we may bring them to love our Master Christ, that rules us with a better spirit then their Master ruled them.
when he compares the present sweetness of our Spirit, with the bitterness of that, and hereby we may bring them to love our Master christ, that rules us with a better Spirit then their Master ruled them.
Sixthly, and lastly (though I might propound many particulars more) if you doe not study and indevour to shew forth Christs Spirit, the contrary thereunto both must and will discover it selfe in you,
Sixthly, and lastly (though I might propound many particulars more) if you do not study and endeavour to show forth Christ Spirit, the contrary thereunto both must and will discover it self in you,
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and for these things sake (I suppose) you counted them antichristian but if you now tread in those their steps, wise men will think• you to be as Antichristian as they,
and for these things sake (I suppose) you counted them Antichristian but if you now tread in those their steps, wise men will think• you to be as Antichristian as they,
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they say, revenge is sweet, and the taste of bloud will make even a Sheepe Wolvish, he that once hath drunke the bloud of an enemy, will afterward thirst for the bloud of his friend upon a small occasion.
they say, revenge is sweet, and the taste of blood will make even a Sheep Wolvish, he that once hath drunk the blood of an enemy, will afterwards thirst for the blood of his friend upon a small occasion.
Doe you thinke it will be comely, to heare people say of us, it seemes the Lambes are let out to play the Wolves? Christs Ministers are call'd from prison and banishment to revenge themselves, to persecute those that hunted them, their former afflictions wee had thought had meekened their spirits,
Do you think it will be comely, to hear people say of us, it seems the Lambs Are let out to play the Wolves? Christ Ministers Are called from prison and banishment to revenge themselves, to persecute those that hunted them, their former afflictions we had Thought had meekened their spirits,
Therfore I say from these considerations, let us onely preach and practise the spirit of the Gospel, be pitifull, be courteous, pity the sorrowes of our enemies,
Therefore I say from these considerations, let us only preach and practise the Spirit of the Gospel, be pitiful, be courteous, pity the sorrows of our enemies,
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for true love alwayes turnes into pity when the parties loved fall into misery, let us not delight to spur on others against them, let us not aggravate and inlarge their faults, let us not repeat them;
for true love always turns into pity when the parties loved fallen into misery, let us not delight to spur on Others against them, let us not aggravate and enlarge their Faults, let us not repeat them;
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Christ was mild to offenders, let not us be rugged, Christ indeavoured to draw men from their sinnes unto himselfe by love, let not us thinke ever to doe it by currishnesse, our enemies could never prevaile by this meane, they that thinke by force of feare,
christ was mild to offenders, let not us be rugged, christ endeavoured to draw men from their Sins unto himself by love, let not us think ever to do it by currishnesse, our enemies could never prevail by this mean, they that think by force of Fear,
or unkind dealings, to draw men either to God or to themselves, will sooner drive them both from God and from themselves, we must trade for Christ in Christs way, else let our aimes and ends be never so good,
or unkind dealings, to draw men either to God or to themselves, will sooner drive them both from God and from themselves, we must trade for christ in Christ Way, Else let our aims and ends be never so good,
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Breathing times of the Church, unthankfully entertained, or too wantonly, proudly, or unprofitably imployed, have beene heretofore followed with most sharp and sad calamities.
Breathing times of the Church, unthankfully entertained, or too wantonly, proudly, or unprofitably employed, have been heretofore followed with most sharp and sad calamities.
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and all guile, and hypocrisies, and envies, and evill speakings, and that you would study by all meanes to glorifie the Gospel which you professe, that you would, according to your duty, onely minde, speake,
and all guile, and Hypocrisies, and envies, and evil speakings, and that you would study by all means to Glorify the Gospel which you profess, that you would, according to your duty, only mind, speak,
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and doe that which is sutable to the spirit thereof: let your intentions, words, and actions, be mild, gentle, tender, and compassionate towards all men:
and do that which is suitable to the Spirit thereof: let your intentions, words, and actions, be mild, gentle, tender, and compassionate towards all men:
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and to this end let me propound to your considerations also, these few particulars. 1. These Gospel-like conditions are the onely markes that doe difference you from other men:
and to this end let me propound to your considerations also, these few particulars. 1. These Gospel-like conditions Are the only marks that do difference you from other men:
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If, saies our Saviour in Mat. 5. you love them onely that love you, and do good only to your friends, what doe you more then the Heathens or Publicans? what goodnesse of spirit do you shew more then they? but saies he,
If, Says our Saviour in Mathew 5. you love them only that love you, and do good only to your Friends, what do you more then the heathens or Publicans? what Goodness of Spirit do you show more then they? but Says he,
the story saies, that in the time of that great Famine and Pestilence under Maximinus, that the Christians onely did shew compassion to the Heathen, their persecutors, travelling up and downe, some in burying the dead,
the story Says, that in the time of that great Famine and Pestilence under Maximinus, that the Christians only did show compassion to the Heathen, their persecutors, traveling up and down, Some in burying the dead,
Brethren, you are their successers in profession of Christianity, let it appeare that you are also their successors in the possession of the same holy and loving spirit, by your not degenerating from their conditions.
Brothers, you Are their Successes in profession of Christianity, let it appear that you Are also their Successors in the possession of the same holy and loving Spirit, by your not degenerating from their conditions.
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2. Consider you are called of God into the state of Christianity, for this very end, to discover to the Age wherein you live these Gospel-like conditions:
2. Consider you Are called of God into the state of Christianity, for this very end, to discover to the Age wherein you live these Gospel-like conditions:
see 1 Pet. 3. 8, 9. Finally, saies the Apostle, be all of one mind, have compassion one of another, love as brethren, be pitifull, be courteous, not rendring evill for evill,
see 1 Pet. 3. 8, 9. Finally, Says the Apostle, be all of one mind, have compassion one of Another, love as brothers, be pitiful, be courteous, not rendering evil for evil,
Jesus Christ was the Image of the everlasting Father, in whom was cleerely discovered all Gods fatherly affections and dispositions, his meeknesse, patience, gentlenesse, mercie, pity,
jesus christ was the Image of the everlasting Father, in whom was clearly discovered all God's fatherly affections and dispositions, his meekness, patience, gentleness, mercy, pity,
now the Lord therefore in pity to these poore creatures, hath ordained you to be living Bibles to manifest to their view what ever in the written word is commended and commanded, he would have you alwayes in a visible sort to represent to their eyes, himselfe and his Christ by your carriages:
now the Lord Therefore in pity to these poor creatures, hath ordained you to be living Bibles to manifest to their view what ever in the written word is commended and commanded, he would have you always in a visible sort to represent to their eyes, himself and his christ by your carriages:
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and because his Vineyard which hee had honoured with his cost and care, from which he expected good, brought forth wild Grapes, he exposed it to utter r•ine and desolation:
and Because his Vineyard which he had honoured with his cost and care, from which he expected good, brought forth wild Grapes, he exposed it to utter r•ine and desolation:
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and amongst men, who cares to live neere a scandalous professor, that hath a malicious and a bitter spirit, a foul mouth and a railing tongue? The Lord deliver me (will they say) from having dealings with such a one, his blowes are more bloudy then other mens, they pierce deeper, his profession puts a sharpe edge upon a slander, and more poyson into it:
and among men, who Cares to live near a scandalous professor, that hath a malicious and a bitter Spirit, a foul Mouth and a railing tongue? The Lord deliver me (will they say) from having dealings with such a one, his blows Are more bloody then other men's, they pierce Deeper, his profession puts a sharp edge upon a slander, and more poison into it:
and make it the spirit of malice, mischiefe, and cruelty, of sedition, rebellion, and disobedience? Shall I so dishonour and grieve the good spirit of God, by which I am sealed to the day of redemption? God forbid.
and make it the Spirit of malice, mischief, and cruelty, of sedition, rebellion, and disobedience? Shall I so dishonour and grieve the good Spirit of God, by which I am sealed to the day of redemption? God forbid.
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5. Consider that by the carefull performance of this yōur duty, you shall have honour both from God and man, He that honours me, saies God, I will honour:
5. Consider that by the careful performance of this yonvr duty, you shall have honour both from God and man, He that honours me, Says God, I will honour:
Who honours God, and confesseth Christ aright, but he that imitates Gods and Chr•sts conditions? we glorifie God and Christ not so much by profession as by imitaton:
Who honours God, and Confesses christ aright, but he that imitates God's and Chr•sts conditions? we Glorify God and christ not so much by profession as by imitaton:
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the Heathens in the Primitive times, by seeing and tasting the sweetnesse of the Christians spirits in their forenamed miseries, did cease to persecute them,
the heathens in the Primitive times, by seeing and tasting the sweetness of the Christians spirits in their forenamed misery's, did cease to persecute them,
the spirit of the Gospel, is the spirit of consolation, and a thankfull spirit, if you honour that, that will comfort you, that will assure you from the pity towards others of Gods pity towards you• that you are forgiven, as you practice forgivenesse:
the Spirit of the Gospel, is the Spirit of consolation, and a thankful Spirit, if you honour that, that will Comfort you, that will assure you from the pity towards Others of God's pity towards you• that you Are forgiven, as you practice forgiveness:
consider and know, that by acting onely with his spirit, and by manifesting the conditions thereof, in your words and wayes, you advance him faster into his Throne,
Consider and know, that by acting only with his Spirit, and by manifesting the conditions thereof, in your words and ways, you advance him faster into his Throne,
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whereas on the otherside, by pride, and contention, and faction, and cruelty, and divisions, and the like, Christ is kept out of the chaire of his Kingdome:
whereas on the otherside, by pride, and contention, and faction, and cruelty, and divisions, and the like, christ is kept out of the chair of his Kingdom:
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But you (beloved of the Lord) be you wise, and waite upon Christ in his way, submit your selves wholly to the governement of his sweet spirit, let it command all your members, let it order all your carriages, let your thoughts, words,
But you (Beloved of the Lord) be you wise, and wait upon christ in his Way, submit your selves wholly to the government of his sweet Spirit, let it command all your members, let it order all your carriages, let your thoughts, words,
and actions, savour of it, and so you shall approve yourselves the faithfullest and truest friends to Christ, in furthering his progresse into the Throne of his Kingdome:
and actions, savour of it, and so you shall approve yourselves the Faithfullest and Truest Friends to christ, in furthering his progress into the Throne of his Kingdom:
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