A commentary or exposition vpon the first chapter of the prophecie of Amos Deliuered in xxi. sermons in the parish church of Meysey-Hampton in the diocesse of Glocester. By Sebastian Benefield ...
THE First Lecture. AMOS 1.1. The words of Amos, who was among the heardmen at Tekoa, which he saw vpon Israel, in the dayes of Vzziah King of Iuda, and in the daies of Ieroboam the sonne of Ioash King of Israel, two yeares before the earthquake.
THE First Lecture. AMOS 1.1. The words of Amos, who was among the Herdsmen At Tekoa, which he saw upon Israel, in the days of Uzziah King of Iuda, and in the days of Jeroboam the son of Joash King of Israel, two Years before the earthquake.
and said, What is written in the Law, how readest thou? Luk. 10.26. Where we may note that the Law is written for man to reade, that so he may be instructed, what hee is to doe in discharge of his duty towards God.
and said, What is written in the Law, how Readest thou? Luk. 10.26. Where we may note that the Law is written for man to read, that so he may be instructed, what he is to do in discharge of his duty towards God.
To whom Abraham answered, They haue Moses a•• 〈 ◊ 〉 Prophets ▪ let them heare them, Luk. 16.29. The parable teacheth vs thus much, that vnlesse we delight in hearing the word preached, we shall neuer attaine to the meanes of escaping eternall torments. Two notable vses of the word of God, Reading, and hearing; They lead man as it were by the hand to the very point of his felicity.
To whom Abraham answered, They have Moses a•• 〈 ◊ 〉 prophets ▪ let them hear them, Luk. 16.29. The parable Teaches us thus much, that unless we delight in hearing the word preached, we shall never attain to the means of escaping Eternal torments. Two notable uses of the word of God, Reading, and hearing; They led man as it were by the hand to the very point of his felicity.
And is it not a blessed thing to be freed from Hell torments? Yet was the rich man told by Abraham, that his fiue brethren by hearing of Moses and the Prophets, might be saued.
And is it not a blessed thing to be freed from Hell torments? Yet was the rich man told by Abraham, that his fiue brothers by hearing of Moses and the prophets, might be saved.
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Many and excellent were the reuelations which God gaue vnto the Prophet Daniel, yet notwithstanding all them, as himselfe witnesseth cap. 9.2. he omitted not the reading of the Prophecie of Ieremie.
Many and excellent were the revelations which God gave unto the Prophet daniel, yet notwithstanding all them, as himself Witnesseth cap. 9.2. he omitted not the reading of the Prophecy of Ieremie.
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This their zeale and diligence, should stirre vs vp also, for the confirmation of our faith vpon the hearing of the word, to search the scriptures. That great heathen Lord, Queene Candaces Eunuch: as he was riding on the high way in his chariot, did reade the Prophet Esay, and the Lord of heauen had regard vnto him for it, Act. 8.28.
This their zeal and diligence, should stir us up also, for the confirmation of our faith upon the hearing of the word, to search the Scriptures. That great heathen Lord, Queen Candaces Eunuch: as he was riding on the high Way in his chariot, did read the Prophet Isaiah, and the Lord of heaven had regard unto him for it, Act. 8.28.
and they doe testifie of Christ, Ioh. 5.39. for Beleeuers; that besides other parts of their spirituall armour, they would take vnto them the sword of the spirit, which is the word of God, Eph. 6.17. for young men; that they would rule themselues after the word of God, and so cleanse their waies, Psal. 119.9. for all men, that they would meditate in the law of God day and night, Psal. 1.2.
and they do testify of christ, John 5.39. for Believers; that beside other parts of their spiritual armour, they would take unto them the sword of the Spirit, which is the word of God, Ephesians 6.17. for young men; that they would Rule themselves After the word of God, and so cleanse their ways, Psalm 119.9. for all men, that they would meditate in the law of God day and night, Psalm 1.2.
Now, that the scriptures, the sword of the spirit, the word and law of God might be much vsed to the diuiding asunder of the soule and the spirit, of ioints and marrow, it was decreed in a councell of Nice; that no house should bee without the holy Bible:
Now, that the Scriptures, the sword of the Spirit, the word and law of God might be much used to the dividing asunder of the soul and the Spirit, of Joints and marrow, it was decreed in a council of Nicaenae; that no house should be without the holy bible:
It ise Origens: Would to God we all did as it is written, search the scriptures. Chrysostome saith, Comparate vobis biblia animarum pharmaca, seculares:
It i'm Origens: Would to God we all did as it is written, search the Scriptures. Chrysostom Says, Comparate vobis Bible animarum Pharmaca, Seculares:
And what other might the perswasion of king Adlestane here in England be, when he caused the Bible to bee translated into the English tongue, that all might reade it?
And what other might the persuasion of King Adlestane Here in England be, when he caused the bible to be translated into the English tongue, that all might read it?
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The much preaching and often reading of Gods holy word in the congregations of this land in the daies of her, whom of late you loued, Queene Elizabeth, haue set vp and established her neuer dying praises.
The much preaching and often reading of God's holy word in the congregations of this land in the days of her, whom of late you loved, Queen Elizabeth, have Set up and established her never dying praises.
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And is not God much to be blessed for our good Iosiah, our most dread Soueraign, King Iames? His heart is from aboue replenished with a religious zeale to free the passage of Gods most holy Gospell.
And is not God much to be blessed for our good Josiah, our most dread Sovereign, King James? His heart is from above replenished with a religious zeal to free the passage of God's most holy Gospel.
that you cannot vnderstand what you reade except you haue a guide; let it be your comfort, that his Maiesty in giuing his royall assent to those laudable Canons,
that you cannot understand what you read except you have a guide; let it be your Comfort, that his Majesty in giving his royal assent to those laudable Canonas,
and Constitutions Ecclesiasticall, agreed vpon in the latek Synod at London, hath by the 45. and 46. canons, prouided guides for you, such as are soberly,
and Constitutions Ecclesiastical, agreed upon in the latek Synod At London, hath by the 45. and 46. Canonas, provided guides for you, such as Are soberly,
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And now it being my lot to be sent vnto you, to you I bring an vnestimable pearle, the word of the Lord, which the Prophet Amos saw vpon Israel. In diuiding it, I promise you in the words of Paul, 2 Cor. 12.19. by the helpe of God, to doe all things for your edifying.
And now it being my lot to be sent unto you, to you I bring an unestimable pearl, the word of the Lord, which the Prophet Amos saw upon Israel. In dividing it, I promise you in the words of Paul, 2 Cor. 12.19. by the help of God, to do all things for your edifying.
as it is written, Amos 1.1. The w••ds of Amos, who was among the heardmen at Tekoa, which he saw vpon Israel, in the daies of Vzziah King of Iuda, and in the dayes of Ieroboam the sonne of Ioash King of Israel, two yea•• before the earthquake.
as it is written, Amos 1.1. The w••ds of Amos, who was among the Herdsmen At Tekoa, which he saw upon Israel, in the days of Uzziah King of Iuda, and in the days of Jeroboam the son of Joash King of Israel, two yea•• before the earthquake.
5 The time of his Prophecie, In the dayes of Vzziah, King of Iuda, and in the dayes of Ieroboam the sonne of Ioash King of Israel, two yeares before the earthquake.
5 The time of his Prophecy, In the days of Uzziah, King of Iuda, and in the days of Jeroboam the son of Joash King of Israel, two Years before the earthquake.
These diuers interpretations of these two names, the name of Esayes father, and this our Prophets name, is euidence and proofe sufficient, that they were not one, but two names,
These diverse interpretations of these two names, the name of Isaiah father, and this our prophets name, is evidence and proof sufficient, that they were not one, but two names,
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Besides Amos our Prophet is in the ancient monuments of the Hebrews surnamed a stutter•r, stammerer, or maffler, as Drusius noteth vpon my Text. We finde not any such surname giuen Esayes father.
Beside Amos our Prophet is in the ancient monuments of the Hebrews surnamed a stutter•r, stammerer, or maffler, as Drusius notes upon my Text. We find not any such surname given Isaiah father.
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such we properly call heardmen, or shepherds, and such a one was Amos our Prophet: witnesse himselfe, cap. 7.14. I was no Prophet, neither was I a Prophets sonne, but I was a heardman, or shepherd. You see now his former condition of life, profession and vocation;
such we properly call Herdsmen, or shepherd's, and such a one was Amos our Prophet: witness himself, cap. 7.14. I was no Prophet, neither was I a prophets son, but I was a herdsman, or shepherd. You see now his former condition of life, profession and vocation;
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At Tekoa ] This towne Epiphanius ascribeth to the land of Zabulon: R. Dauid to the inheritance of the sonnes of Aser: but S. Hierome (whom with the rest of the expositors of this booke I chuse to follow) placeth it in the tribe of Iuda, six miles southward from Bethlehem. Adrichom in his description of the holy land saith it is two miles from Bethlehem. More or lesse;
At Tekoa ] This town Epiphanius ascribeth to the land of Zebulon: R. David to the inheritance of the Sons of Aser: but S. Jerome (whom with the rest of the expositors of this book I choose to follow) places it in the tribe of Iuda, six miles southward from Bethlehem. Adrichom in his description of the holy land Says it is two miles from Bethlehem. More or less;
its not much pertinent to my present occasion. For the place it selfe: Tekoa is 2 Chron. 11.6. rehearsed among all those strong Cities which Rehoboam built in Iuda. Beyond the City Tekoa (as Saint Hierome obserueth) there was not any little village, no not so much as a cottage;
its not much pertinent to my present occasion. For the place it self: Tekoa is 2 Chronicles 11.6. rehearsed among all those strong Cities which Rehoboam built in Iuda. Beyond the city Tekoa (as Saint Jerome observeth) there was not any little village, no not so much as a cottage;
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At length God separated him to carry his word against Israel. Which is the fourth circumstance of this verse, the matter or argument of this prophecie, implied in these words.
At length God separated him to carry his word against Israel. Which is the fourth circumstance of this verse, the matter or argument of this prophecy, implied in these words.
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The words of Amos which he saw vpon Israel ] The Hebrew manner is to call sermons, words; as Ierem. 1.1. The words of Ieremie. And Eccles. 1.1. The words of the Preacher. And Haggei 1.12. The words of Haggei. And Luk. 3.4.
The words of Amos which he saw upon Israel ] The Hebrew manner is to call Sermons, words; as Jeremiah 1.1. The words of Ieremie. And Eccles. 1.1. The words of the Preacher. And Haggai 1.12. The words of Haggai. And Luk. 3.4.
The words of Esay. By these words we vnderstand sermons; the sermons of Ieremy, Ecclesiastes, Haggei, and Esay. So here the words of Amos, are the sermons of Amos.
The words of Isaiah. By these words we understand Sermons; the Sermons of Ieremy, Ecclesiastes, Haggai, and Isaiah. So Here the words of Amos, Are the Sermons of Amos.
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Which he saw ] this adiection sheweth that these words of Amos were committed to him, by that kinde of propheticall instinct, and motion, which is tearmed vision, as Arias Montanus obserueth in his common disputes of the propheticall bookes.
Which he saw ] this adjection shows that these words of Amos were committed to him, by that kind of prophetical instinct, and motion, which is termed vision, as Arias Montanus observeth in his Common disputes of the prophetical books.
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In which regard (as Sauls seruant beareth witnesse, 1 Sam. 9.9.) Prophets were in the old time called seers. Well then doth Drusius expound this place;
In which regard (as Saul's servant bears witness, 1 Sam. 9.9.) prophets were in the old time called seers. Well then does Drusius expound this place;
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The words which Amos saw ] that is, the words which God did disclose or reueale vnto Amos in a vision. These words which Amos saw ] this vision, or prophecie was concerning Israel, vpon, or against Israel. ]
The words which Amos saw ] that is, the words which God did disclose or reveal unto Amos in a vision. These words which Amos saw ] this vision, or prophecy was Concerning Israel, upon, or against Israel. ]
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Israel diuided from Israel: ten tribes from the other two. Two tribes, the tribes of Iuda and Beniamin, continued in their obedience to the house of Dauid: the other ten forsooke it, and fell away.
Israel divided from Israel: ten tribes from the other two. Two tribes, the tribes of Iuda and Benjamin, continued in their Obedience to the house of David: the other ten forsook it, and fell away.
because of the mixture of their possessions) these two tribes setled in their faithfulnesse and obedience to the seed of Dauid, are in holy Scripture called sometimes Iuda, sometimes Benjamin, sometimes Ierusalem, sometimes Sion, sometimes the house of Dauid. The other ten tribes which fell away from,
Because of the mixture of their possessions) these two tribes settled in their faithfulness and Obedience to the seed of David, Are in holy Scripture called sometime Iuda, sometime Benjamin, sometime Ierusalem, sometime Sion, sometime the house of David. The other ten tribes which fell away from,
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Bethel, Bethauen, Samaria, Iesreel, Ioseph, Ephraim, Iacob, Israel. These are the names in the sanctified writings of the holy Prophets appropriate to signifie the 10. reuolted tribes:
Bethel, Bethany, Samaria, Israel, Ioseph, Ephraim, Iacob, Israel. These Are the names in the sanctified writings of the holy prophets Appropriate to signify the 10. revolted tribes:
Thus was Amos by the holy spirit deputed, and directed with his message peculiarly, and properly, to the kingdome of the 10. reuolted tribes; the kingdome of Israel. Some mention is made of Iuda incidently, and by the way;
Thus was Amos by the holy Spirit deputed, and directed with his message peculiarly, and properly, to the Kingdom of the 10. revolted tribes; the Kingdom of Israel. some mention is made of Iuda incidently, and by the Way;
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In the dayes of Vzziah, &c. ] Ʋzziah, or Ozias, called also Azarias, 2 King. 14.21. succeeded his father Amazias in the throne of Iuda. This he did in the 27th yeare of the reigne of Ieroboam in Israel, as appeareth 2 King. 15.1. That same Ieroboam (that you may distinguish him from a former King of the same name) is called in my text Ieroboam the sonne of Ioash.
In the days of Uzziah, etc. ] Ʋzziah, or Ozias, called also Azarias, 2 King. 14.21. succeeded his father Amaziah in the throne of Iuda. This he did in the 27th year of the Reign of Jeroboam in Israel, as appears 2 King. 15.1. That same Jeroboam (that you may distinguish him from a former King of the same name) is called in my text Jeroboam the son of Joash.
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] Hee meaneth that same notable and famous earthquake, mentioned also Zach. 14.5. Yee shall flie (saith hee) like as yee fled from the earthquake in the dayes of Ʋzziah King of Iuda.
] He means that same notable and famous earthquake, mentioned also Zach 14.5. Ye shall fly (Says he) like as ye fled from the earthquake in the days of Ʋzziah King of Iuda.
11. saith that this earthquake happened then when King Vzziah vsurping the Priests office went into the temple of the Lord to burne incense. Ribera disproues Josephus his iudgement;
11. Says that this earthquake happened then when King Uzziah usurping the Priests office went into the temple of the Lord to burn incense. Ribera disproves Josephus his judgement;
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Why should I speake where the holy spirit is silent? It is out of doubt that there was such an earthquake, in the dayes of Vzziah, witnesse the Prophet Zacharie: two yeares after Amos had begunne this propheticall function;
Why should I speak where the holy Spirit is silent? It is out of doubt that there was such an earthquake, in the days of Uzziah, witness the Prophet Zacharias: two Years After Amos had begun this prophetical function;
You will be pleased to remember with me, that Amos of a heardman or a shepherd became a blessed Prophet to carrie a terrible word, and fearfull message from the liuing God, to the King, Nobles, Priests,
You will be pleased to Remember with me, that Amos of a herdsman or a shepherd became a blessed Prophet to carry a terrible word, and fearful message from the living God, to the King, Nobles, Priests,
and people of Israel. The doctrine to be grounded hereupon, I deliuer in this proposition; God chuseth vile and despised persons, to confound the great and mighty.
and people of Israel. The Doctrine to be grounded hereupon, I deliver in this proposition; God chooseth vile and despised Persons, to confound the great and mighty.
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when first he was cast into the flags, Exod. 2.1. Such as Dauid was while he medled with sheepfolds, and followed the ewes great with young, Psal. 78.70.
when First he was cast into the flags, Exod 2.1. Such as David was while he meddled with sheepfolds, and followed the ewes great with young, Psalm 78.70.
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Peter, Andrew, Iames, and Iohn, fishermen, vile and despised in the account of the world, were chosen by the wisdome of the great God of heauen, one to be a ruler in Egypt; another to be a leader of Gods people;
Peter, Andrew, James, and John, fishermen, vile and despised in the account of the world, were chosen by the Wisdom of the great God of heaven, one to be a ruler in Egypt; Another to be a leader of God's people;
The reason of Gods dealing thus in the aduancement of the foolish, weak, vile, despised, needy & poor, to places of dignity, is expressed, 1 Cor. 1.29. It is, that no flesh should reioyce in his presence, that is, that no man should glory before the Lord.
The reason of God's dealing thus in the advancement of the foolish, weak, vile, despised, needy & poor, to places of dignity, is expressed, 1 Cor. 1.29. It is, that no Flesh should rejoice in his presence, that is, that no man should glory before the Lord.
Thus haue you (dearely beloued) the confirmation of my doctrine. The doctrine was: God chooseth vile and despised persons, to confound the great and mighty.
Thus have you (dearly Beloved) the confirmation of my Doctrine. The Doctrine was: God chooses vile and despised Persons, to confound the great and mighty.
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The first vse is to lift vp our minds to the contemplation of Gods good prouidence. Poore shepherds and fishermen God exalteth and aduanceth into the highest places of dignitie in Church and common-wealth.
The First use is to lift up our minds to the contemplation of God's good providence. Poor shepherd's and fishermen God Exalteth and Advanceth into the highest places of dignity in Church and commonwealth.
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A second vse is to stop blasphemous mouths, such as are euermore open against heauen, with Epicurus, and Diagoras, and their adherents, to affirme that the God of heauen, in as much as he is absolutely blessed, is not to trouble himselfe with cares for this lower world:
A second use is to stop blasphemous mouths, such as Are evermore open against heaven, with Epicurus, and Diagoras, and their adherents, to affirm that the God of heaven, in as much as he is absolutely blessed, is not to trouble himself with Cares for this lower world:
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to a cruse of oyle in a poore widowes house, to the falling of sparrowes to the ground, to the feeding of the birds of the aire, to the caluing of hinds:
to a cruse of oil in a poor Widows house, to the falling of sparrows to the ground, to the feeding of the Birds of the air, to the calving of hinds:
yet the scripture saith, the Lord had prepared a great fish to swallow Ionas, Ion. 1.17. The storme it selfe which droue the pilots to his streight, may likewise seeme contingent to the glimse of carnall eyes;
yet the scripture Says, the Lord had prepared a great Fish to swallow Ionas, Ion. 1.17. The storm it self which drove the Pilots to his straight, may likewise seem contingent to the glimpse of carnal eyes;
By the diuersity of the opinions among the brethren touching the manner of dispatching Ioseph out of the way, wee may gather, that the selling of him into Egypt, was but accidentall,
By the diversity of the opinions among the brothers touching the manner of dispatching Ioseph out of the Way, we may gather, that the selling of him into Egypt, was but accidental,
yet saith Ioseph vnto his brethren, you sent me not hither, but God, Gen. 45.8. What may seeme more contingent in our eies, than by the glancing of an arrow from the common marke, to strike a traueller that passeth by the way? yet God himselfe is said to haue deliuered the man into the hand of the shooter, Exod. 21.13.
yet Says Ioseph unto his brothers, you sent me not hither, but God, Gen. 45.8. What may seem more contingent in our eyes, than by the glancing of an arrow from the Common mark, to strike a traveller that passes by the Way? yet God himself is said to have Delivered the man into the hand of the shooter, Exod 21.13.
for that the shoot•• did no more than was denounced to the King by Micheas fro• Gods owne mouth before the battell was begun, 1 King. 22.17. What in the world can be more casuall than lottery lyet Salomon teacheth that when the lots are cast into the lap, the prouidence of God disposeth them, Prou. 16.33. See now, and acknowledge with mee the large extent of Gods good prouidence.
for that the shoot•• did no more than was denounced to the King by Micheas fro• God's own Mouth before the battle was begun, 1 King. 22.17. What in the world can be more casual than lottery lyet Solomon Teaches that when the lots Are cast into the lap, the providence of God Disposeth them, Prou. 16.33. See now, and acknowledge with me the large extent of God's good providence.
and some of vs to bee made partakers of the blessed body and bloud of our Lord and Sauiour Iesus Christ. Let vs powre out our soules in thankfulnesse before God for his blessing.
and Some of us to be made partakers of the blessed body and blood of our Lord and Saviour Iesus christ. Let us pour out our Souls in thankfulness before God for his blessing.
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euery one that will approach vnto it, let him put on his wedding garment. A garment nothing like the old ragges of the Gibeonites which deceiued Ioshua, Ios. 9.5. A garment nothing like the suit of apparrell which Micah gaue once a yeare to his Leuite, Iud. 17.10. A garment nothing like the soft clothing worne in kings courts, Mat. 11.8.
every one that will approach unto it, let him put on his wedding garment. A garment nothing like the old rags of the Gibeonites which deceived Ioshua, Ios. 9.5. A garment nothing like the suit of apparel which micah gave once a year to his Levite, Iud. 17.10. A garment nothing like the soft clothing worn in Kings Courts, Mathew 11.8.
For this your garment is nothing •lse but Christ put on, who diuideth your sinnes and punishments, that so you may escape from your enemies, sin and death: but a garment something like the garments of the Israelites in the wildernesse, which did not weare: 40. yeares together they wandered in the desart,
For this your garment is nothing •lse but christ put on, who Divideth your Sins and punishments, that so you may escape from your enemies, sin and death: but a garment something like the garments of the Israelites in the Wilderness, which did not wear: 40. Years together they wandered in the desert,
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So at our departure from this vally of mourning, we shall haue free and easie passage into the citie of God, where our corruptible shall put on incorruption,
So At our departure from this valley of mourning, we shall have free and easy passage into the City of God, where our corruptible shall put on incorruption,
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Euen so be it, (blessed Father) for thy welbeloued son Iesus Christ his sake, to whom with thee in the vnity of the holy spirit, bee all praise and power, might and Maiesty, dignity and dominion for euermore. Amen.
Eve so be it, (blessed Father) for thy well-beloved son Iesus christ his sake, to whom with thee in the unity of the holy Spirit, be all praise and power, might and Majesty, dignity and dominion for evermore. Amen.
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IN my former Sermon vpon the first verse of this chapter (beloued in the Lord) I commended to your religious considerations fiue circumstances. 1 Touching the Prophets name:
IN my former Sermon upon the First verse of this chapter (Beloved in the Lord) I commended to your religious considerations fiue Circumstances. 1 Touching the prophets name:
onely there was a great wildernesse, called 2 Chron 20.20. the wildernesse of Tekoa: a fit place for a shepherds walke. 4 About the matter or argument of this prophecie, implied in these words:
only there was a great Wilderness, called 2 Chronicles 20.20. the Wilderness of Tekoa: a fit place for a shepherd's walk. 4 About the matter or argument of this prophecy, implied in these words:
and properly to the 10. reuolted tribes, the kingdome of Israel. 5 Of the time of the prophecie, which I told you was set downe in that verse generally and specially. 1 Generally;
and properly to the 10. revolted tribes, the Kingdom of Israel. 5 Of the time of the prophecy, which I told you was Set down in that verse generally and specially. 1 Generally;
This might perswade you that neither Empire, nor kingdome, nor place in them of dignitie, priority or preeminence, ecclesiasticall or politique, is gotten by the industry, wisdome, wit,
This might persuade you that neither Empire, nor Kingdom, nor place in them of dignity, priority or preeminence, ecclesiastical or politic, is got by the industry, Wisdom, wit,
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The second was to stop blasphemous mouths, such as are euermore open against the God of Heauen, to affirme, that all things below the moone, are ruled by their blind goddesse fortune and by chance. Here my desire was, that your hearts might be ioined with mine in the consideration of Gods most sweet and neuer sleeping care ouer vs in this lower world:
The second was to stop blasphemous mouths, such as Are evermore open against the God of Heaven, to affirm, that all things below the moon, Are ruled by their blind goddess fortune and by chance. Here my desire was, that your hearts might be joined with mine in the consideration of God's most sweet and never sleeping care over us in this lower world:
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that we would not suppose our God, to be a God to halfes and in part only, a God aboue and not beneath the Moone, a God in the greater and not in the lesser employments.
that we would not suppose our God, to be a God to halves and in part only, a God above and not beneath the Moon, a God in the greater and not in the lesser employments.
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To this holy meditation I exhorted you, taught by the holy scriptures, that our God examineth the least moments & tittles in the world, that you can imagine, to a handfull of meale, to a cruse of oile in a poore widowes house;
To this holy meditation I exhorted you, taught by the holy Scriptures, that our God examineth the least moments & tittles in the world, that you can imagine, to a handful of meal, to a cruse of oil in a poor Widows house;
And he said. 2 The prophecie it selfe: The Lord shall roare from Sion, &c. In the prophecie, I must further commend vnto you 3. things: 1 The Lord speaking:
And he said. 2 The prophecy it self: The Lord shall roar from Sion, etc. In the prophecy, I must further commend unto you 3. things: 1 The Lord speaking:
2 Sterility and barrennesse to their fruitfull grounds: The top of Carmel shall wither. The first generall part, the preface to the prophecie I must first speake vnto.
2 Sterility and Barrenness to their fruitful grounds: The top of Mount carmel shall wither. The First general part, the preface to the prophecy I must First speak unto.
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And he said ] He, that is, Amos: Amos the heardman, or shepherd, whose dwelling was at Tekoa. He said; what said he? Euen the words which he saw vpon Israel, that is, he spake the words of God committed to him, by that kinde of propheticall instinct and motion which is commonly tearmed vision: the words of God, which were disclosed or reuealed to him in a vision; Amos spake,
And he said ] He, that is, Amos: Amos the herdsman, or shepherd, whose Dwelling was At Tekoa. He said; what said he? Eve the words which he saw upon Israel, that is, he spoke the words of God committed to him, by that kind of prophetical instinct and motion which is commonly termed vision: the words of God, which were disclosed or revealed to him in a vision; Amos spoke,
This powerfull and great Iehouah, God almighty, spake in old time to our fathers by the mouth of Moses, Exod. 4.12. and in the mouthes of all his Prophets, Heb. 1.1. Know this, saith S. Peter in his second epistle, 1 ch. ver. 20. That no Prophecie in the Scripture is of any priuate motion.
This powerful and great Jehovah, God almighty, spoke in old time to our Father's by the Mouth of Moses, Exod 4.12. and in the mouths of all his prophets, Hebrew 1.1. Know this, Says S. Peter in his second epistle, 1 changed. ver. 20. That no Prophecy in the Scripture is of any private motion.
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This appeareth by the faithfull promise made them, Mat. 10.19. Take no thought how, or what yee shall speake, for it shall be giuen you what yee shall say.
This appears by the faithful promise made them, Mathew 10.19. Take no Thought how, or what ye shall speak, for it shall be given you what ye shall say.
It must stand for truth in despight of al the powers of darknesse, which is recorded, 2 Tim. 3 16. NONLATINALPHABET; The whole Scripture, and euery parcell thereof, is giuen by inspiration of God, and hath inward witnesse from that Spirit, which is the author of all truth. Hence ariseth this true position:
It must stand for truth in despite of all the Powers of darkness, which is recorded, 2 Tim. 3 16.; The Whole Scripture, and every parcel thereof, is given by inspiration of God, and hath inward witness from that Spirit, which is the author of all truth. Hence arises this true position:
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The word of God, which by an excellencie we call the Scripture, is an infallible rule both of our faith, and also of our life. And another posi•ion followeth herevpon:
The word of God, which by an excellency we call the Scripture, is an infallible Rule both of our faith, and also of our life. And Another posi•ion follows hereupon:
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This worth, dignity, and excellency of holy Scripture, which is Gods holy word, now commended vnto you, yeeldeth a very harsh and vnpleasant sound to euery Popishly affected eare,
This worth, dignity, and excellency of holy Scripture, which is God's holy word, now commended unto you, yields a very harsh and unpleasant found to every Popishly affected ear,
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How little they esteeme of Gods wri•ten word, the word of life, and sole food of our soules, the graue and learned Brentius in his preface vpon Iacobus Andreas against Hosius, makes it plaine vnto vs,
How little they esteem of God's wri•ten word, the word of life, and sole food of our Souls, the graven and learned Brent in his preface upon Iacobus Andrew against Hosius, makes it plain unto us,
while he tels of the crying out against the holy Scriptures, as if they were blinde, and doubtfull, and a dumbe schoolemaster, and a killing writ, and a dead letter, yea,
while he tells of the crying out against the holy Scriptures, as if they were blind, and doubtful, and a dumb Schoolmaster, and a killing writ, and a dead Letter, yea,
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and if it may like those reuerend fathers, no better than Aesops fables. Now lest Brentius may be thought to charge them wrongfully, be patient I beseech you,
and if it may like those reverend Father's, no better than Aesops fables. Now lest Brent may be Thought to charge them wrongfully, be patient I beseech you,
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Ludonicus Maioranus, a Canon of the Church of Lateran in Rome, in an oration of his pronounced at Trent, said, the Scripture is as it were Dead Inke. The Bishop of Poitiers in a speech of his at the same Trent, spake to like purpose:
Ludovicus Maioranus, a Canon of the Church of Lateran in Rome, in an oration of his pronounced At Trent, said, the Scripture is as it were Dead Ink. The Bishop of Poitiers in a speech of his At the same Trent, spoke to like purpose:
when he called the Scriptures the blacke gospell, and inken diuinity? or Pighius, when hee called the Scriptures dumbe and speechlesse iudges, like vnto a nose of wax that is easily moulded and fashioned what way soeuer you will? or Harding, or Staphilus, who spake of the Scriptures,
when he called the Scriptures the black gospel, and inken divinity? or Pighius, when he called the Scriptures dumb and speechless judges, like unto a nose of wax that is Easily moulded and fashioned what Way soever you will? or Harding, or Staphylus, who spoke of the Scriptures,
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In the Colloquie held at Ratisbone of late, Anno 1602. betweene the Ministers of the Augustane confession and Papists, when it was alleaged Scripturam esse normam fidei, that Scripture is the rule of faith;
In the Colloquy held At Ratisbon of late, Anno 1602. between the Ministers of the Augustane Confessi and Papists, when it was alleged Scripturam esse Norman fidei, that Scripture is the Rule of faith;
It may be he meanes the Iesuite Tannerus whose foule, reproachfull, and dishonourable speech against the holy Spirit, the author of holy Scripture, is set downe by Hunnius in his historicall narration of that Colloquie at Ratisbone: Nulla, nulla, nulla vnquam fuit haeresis, quae ex sola Scriptura sufficienter resutari potuit.
It may be he means the Iesuite Tannerus whose foul, reproachful, and dishonourable speech against the holy Spirit, the author of holy Scripture, is Set down by Hunnius in his historical narration of that Colloquy At Ratisbon: Nulla, nulla, nulla vnquam fuit Heresy, Quae ex sola Scripture sufficienter resutari Potuit.
Hee r•quires their imagined infallible authority of their Church to be ioyned. There was another Iesuite at the same Colloquie, by name, Gretserus, of no lesse impudency, & egregiously blasphemous.
He r•quires their imagined infallible Authority of their Church to be joined. There was Another Iesuite At the same Colloquy, by name, Gretserus, of no less impudence, & egregiously blasphemous.
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For when it was alleaged that the holy Scripture, or the holy Ghost speaking in the Scripture, is the highest and the infallible Iudge of controuersies of religion, this Gretserus, as one possessed with the spirit of contradiction, vtters this proposition:
For when it was alleged that the holy Scripture, or the holy Ghost speaking in the Scripture, is the highest and the infallible Judge of controversies of Religion, this Gretserus, as one possessed with the Spirit of contradiction, utters this proposition:
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Neque Scriptura sola, vt est verbum Spiritus Sancti, neque ipse Spiritus Sanctus vt loquitur per Scripturam, est iudex supremus, & infallibilis controuersiarum religionis:
Neque Scripture sola, vt est verbum Spiritus Sancti, neque ipse Spiritus Sanctus vt loquitur per Scripturam, est Judge Supremus, & Infallible controuersiarum Religion:
See now, I am here. (I vse his owne words, as they are set downe by Dauid Rungius, in his description of the forenamed Colloquie) Ecce adsum: behold now I am here, let the holy Spirit iudge me if he can by this Scripture: let him condemne me, if he can, by Scripture;
See now, I am Here. (I use his own words, as they Are Set down by David Rungius, in his description of the forenamed Colloquy) Ecce adsum: behold now I am Here, let the holy Spirit judge me if he can by this Scripture: let him condemn me, if he can, by Scripture;
Dearely beloued in the Lord, Schollers can tell you of Brontes, Steropes, Pyracmon, Polyphemus, and others of that rabble of Cyclops, and Giants, who made a head,
Dearly Beloved in the Lord, Scholars can tell you of Brontes, Steropes, Pyracmon, Polyphemus, and Others of that rabble of Cyclops, and Giants, who made a head,
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that a man by profession a Christian ▪ and among Popish Christians of the precise sect, a sanctified Iesuite, should challenge to a single combat, God Almighty, who would thinke it?
that a man by profession a Christian ▪ and among Popish Christians of the precise sect, a sanctified Iesuite, should challenge to a single combat, God Almighty, who would think it?
Sacram Scripturam non esse vocem iudicis, sed materiam litis, that the holy Scripture is not a Iudges voi•e, but rather the matter of strife and contention.
Sacrament Scripturam non esse vocem Judges, sed Materiam litis, that the holy Scripture is not a Judges voi•e, but rather the matter of strife and contention.
Yet you see, it is by our modern Iesuits this day matched, forasmuch as with their impiou• assertions touching holy Scripture, they doe directly strike the holy Spirit.
Yet you see, it is by our modern Iesuits this day matched, forasmuch as with their impiou• assertions touching holy Scripture, they do directly strike the holy Spirit.
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Surely, let men of vnderstanding consider the audaciousnesse, impudency, and fury of railing, with which those Iesuits beforenamed haue beene throughly replenished, they must acknowledge and confesse, that those Iesuits were guided by the Spirit of lyes, and blasphemies.
Surely, let men of understanding Consider the audaciousness, impudence, and fury of railing, with which those Iesuits beforenamed have been thoroughly replenished, they must acknowledge and confess, that those Iesuits were guided by the Spirit of lies, and Blasphemies.
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A truth included within the generall doctrine, commended by S. Paul to the Romans, chap. 13.1. All powers that be, are ordained of God: acknowledged by Elihu, Iob 34.24. God shall breake the mighty, and set vp other in their stead:
A truth included within the general Doctrine, commended by S. Paul to the Roman, chap. 13.1. All Powers that be, Are ordained of God: acknowledged by Elihu, Job 34.24. God shall break the mighty, and Set up other in their stead:
This truth hath 3. branches, displayed in so many propositions by Lipsius in his politique aduertisements, Lib. 1. c. 5. 1 Kings, and Kingdomes, are giuen by God.
This truth hath 3. branches, displayed in so many propositions by Lipsius in his politic advertisements, Lib. 1. c. 5. 1 Kings, and Kingdoms, Are given by God.
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Kings, and Kingdomes are giuen by God. Thus saith the Lord of Sauls successour, 1 Sam. 16.1. I haue prouided me a King among the sonnes of Ischai: and of the reuolt of the ten tribes, in the rent of the kingdome of Israel, 1 King. 12.24. This thing is done by me:
Kings, and Kingdoms Are given by God. Thus Says the Lord of Saul's successor, 1 Sam. 16.1. I have provided me a King among the Sons of Ischai: and of the revolt of the ten tribes, in the rend of the Kingdom of Israel, 1 King. 12.24. This thing is done by me:
the Kings of Edom, of Moab, of the Ammonites, of Tyre, of Zidon, Ier. 27.6. I haue giuen all these lands into the hand of Nabuchodonosor the King of Babel, my seruant.
the Kings of Edom, of Moab, of the Ammonites, of Tyre, of Sidon, Jeremiah 27.6. I have given all these Lands into the hand of Nebuchadnezzar the King of Babel, my servant.
as by the aboue-cited texts of Scripture, so by diuine examples, whereof I might make along recitall, would I remember you out of Gen. 14. of the fall of those Kings deliuered into the hands of Abraham;
as by the above-cited texts of Scripture, so by divine Examples, whereof I might make along recital, would I Remember you out of Gen. 14. of the fallen of those Kings Delivered into the hands of Abraham;
out of Exod. 14. and 15. of Pharaohs ouerthrow in the red sea, out of Dan. 4. and 5 of Nabuchadnezz•r and Belshazzar his sonne dispossessed of their crownes:
out of Exod 14. and 15. of Pharaohs overthrow in the read sea, out of Dan. 4. and 5 of Nabuchadnezz•r and Belshazzar his son dispossessed of their crowns:
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and out of other places of the diuinely inspired word of like patterns. Its plaine without any further proofe, that Kings and Kingdomes are taken away by God.
and out of other places of the divinely inspired word of like patterns. Its plain without any further proof, that Kings and Kingdoms Are taken away by God.
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Giue care I beseech you, while I shew you how this doctrine, and the holy word of God whereon it is grounded, is in popish religion neglected, disgraced, troden vnder foot.
Give care I beseech you, while I show you how this Doctrine, and the holy word of God whereon it is grounded, is in popish Religion neglected, disgraced, trodden under foot.
Romes chiefest champion, Cardinall Bellarmine in his fifth booke De Rom. Pontif. cap. 7. doth exempt Kings and kingdomes from the disposition of the Lord of heauen, notwithstanding the eternall truth in the holy Scriptures.
Romes chiefest champion, Cardinal Bellarmine in his fifth book De Rom. Pontiff cap. 7. does exempt Kings and kingdoms from the disposition of the Lord of heaven, notwithstanding the Eternal truth in the holy Scriptures.
1. Princes if they goe about, auertere populum à fide, to auert their people from the faith, (the faith of the Church of Rome) then by the consent of all, they may and must be dispossessed of their scepters and regalities.
1. Princes if they go about, auertere Populum à fide, to avert their people from the faith, (the faith of the Church of Rome) then by the consent of all, they may and must be dispossessed of their sceptres and Regalities.
2. If the Christians in times past deposed not Nero, Diocletian, Iulian the Apostata, Valens the Arian (and other like tyrants) id fuit quia deerant vires temporales Christianis, it was because they wanted power,
2. If the Christians in times passed deposed not Nero, Diocletian, Iulian the Apostata, Valens the Arian (and other like Tyrants) id fuit quia deerant vires temporales Christianis, it was Because they wanted power,
or a King not a Papist.) Not bound to tolerate him? Nay, saith Bellarmine, they must not tolerate such a one cum euidenti periculo religionis; if the toleration of him be an euident danger to their religion.
or a King not a Papist.) Not bound to tolerate him? Nay, Says Bellarmine, they must not tolerate such a one cum euidenti periculo Religion; if the toleration of him be an evident danger to their Religion.
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if they were of force and power so to doe. 2 That all subiects of this land, may stand in manifest rebellion against their King, because he is no Papist.
if they were of force and power so to do. 2 That all Subjects of this land, may stand in manifest rebellion against their King, Because he is no Papist.
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The Romish Catholiques by the grounds of their religion doe maintaine, that it is lawfull or rather meritorious, to murther Princes or people, for quarrell of religion.
The Romish Catholics by the grounds of their Religion do maintain, that it is lawful or rather meritorious, to murder Princes or people, for quarrel of Religion.
and excellency of the word of God, commonly called by the name of holy Scripture. A point that yeeldeth a very harsh and vnpleasant sound to euery popishly affected eare,
and excellency of the word of God, commonly called by the name of holy Scripture. A point that yields a very harsh and unpleasant found to every popishly affected ear,
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The written word of God expresly requireth obedience vnto Princes, as placed in their thrones by Gods sole authority. But the Popish religion maintaineth rebellion against Princes, as placed in their thrones by mans sole authority. Which will you follow? the holy word of God, or the doctrine of the Romish Church?
The written word of God expressly requires Obedience unto Princes, as placed in their thrones by God's sole Authority. But the Popish Religion maintaineth rebellion against Princes, as placed in their thrones by men sole Authority. Which will you follow? the holy word of God, or the Doctrine of the Romish Church?
We, the branches of the same vine, that bare our predecessors, to whom by deuolution the sacred Statutes of the eternall God, the holy Scriptures are come, must esteeme of them all for Gods most royall and celestiall Testament;
We, the branches of the same vine, that bore our predecessors, to whom by devolution the sacred Statutes of the Eternal God, the holy Scriptures Are come, must esteem of them all for God's most royal and celestial Testament;
the oracles of his 〈 ◊ 〉 ••nly 〈 … 〉 •led counsailes, milke from his sacred 〈 ◊ 〉, the 〈 ◊ 〉 •pledge of his fauour to his Church ▪ the light of our 〈 ◊ 〉, •oy of our hearts, breath of our nostrils, 〈 … 〉 of our hope, gro•nd of out loue, 〈 … 〉 future blessednesse.
the oracles of his 〈 ◊ 〉 ••nly 〈 … 〉 •led Counsels, milk from his sacred 〈 ◊ 〉, thee 〈 ◊ 〉 •pledge of his favour to his Church ▪ the Light of our 〈 ◊ 〉, •oy of our hearts, breath of our nostrils, 〈 … 〉 of our hope, gro•nd of out love, 〈 … 〉 future blessedness.
Now le• vs p•wre out our soules in thank•uln•sse before the Lord, for that he hath beene pleased this day to gather vs together to be hearers of his holy word,
Now le• us p•wre out our Souls in thank•uln•sse before the Lord, for that he hath been pleased this day to gather us together to be hearers of his holy word,
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and partakers of the blessed Sacrament of the body and bloud of our Lord Iesus Christ, thereby to confirme our holy faith in vs. We thanke thee therefore, good Father,
and partakers of the blessed Sacrament of the body and blood of our Lord Iesus christ, thereby to confirm our holy faith in us We thank thee Therefore, good Father,
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and beseech thee more and more to feed vs with the neuer perishing food of thy holy word, that by it being made cleane and sanctified, wee may in due time haue free passage from this vally of teares to the city of ioy, Ierusalem wich is aboue, where this corruptible shall put on incorruption,
and beseech thee more and more to feed us with the never perishing food of thy holy word, that by it being made clean and sanctified, we may in due time have free passage from this valley of tears to the City of joy, Ierusalem which is above, where this corruptible shall put on incorruption,
Much might be spoken of it, would I apply my selfe to the curiosity of Cabalists and Rabbins; as that it is a name not to be pronounced, or taken within polluted lips;
Much might be spoken of it, would I apply my self to the curiosity of Cabalists and Rabbis; as that it is a name not to be pronounced, or taken within polluted lips;
I appeared vnto Abraham, to Isaac, and to Iacob, by the name of a strong; omnipotent, and all-sufficient God, but by nay name Iehouah was I not knowne vnto them. I vnfold this secret.
I appeared unto Abraham, to Isaac, and to Iacob, by the name of a strong; omnipotent, and All-sufficient God, but by nay name Jehovah was I not known unto them. I unfold this secret.
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This great name Iehouah; first it importeth the eternity of Gods essence in himselfe, that he is yesterday, and to day, and the same for euer, which was, which is, and which is to come. Againe, it noteth the existence,
This great name Jehovah; First it imports the eternity of God's essence in himself, that he is yesterday, and to day, and the same for ever, which was, which is, and which is to come. Again, it notes the existence,
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and perfection of all things in God, as from whom all creatures in the world haue their life, motion, and being, God is the being of all his creatures;
and perfection of all things in God, as from whom all creatures in the world have their life, motion, and being, God is the being of all his creatures;
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And last of all it is the Mem•riall of God vnto all ages; as himselfe cals it, Exod. 3.15. the memoriall of his faithfulnesse, his truth, & his constancy in the performance of his promises.
And last of all it is the Mem•riall of God unto all ages; as himself calls it, Exod 3.15. the memorial of his faithfulness, his truth, & his constancy in the performance of his promises.
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And therefore whensoeuer in any of the Prophets, God promiseth or threatneth any great matter, to assure vs of the most certaine euent of such his promise or threatning, he addes vnto it his name, Iehouah.
And Therefore whensoever in any of the prophets, God promises or threatens any great matter, to assure us of the most certain event of such his promise or threatening, he adds unto it his name, Jehovah.
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In stead of this Hebrew name Iehouah, the most proper name of God, the 70. Interpreters of the old Testament doe euery where vse NONLATINALPHABET, a Greeke name, a name of power, well ••iting with the liuing, true, and only God. For he hath plenum NONLATINALPHABET.
In stead of this Hebrew name Jehovah, the most proper name of God, the 70. Interpreters of the old Testament do every where use, a Greek name, a name of power, well ••iting with the living, true, and only God. For he hath plenum.
Hee that made the heauens, and spread them out like a curtaine, to cloath himselfe with light as with a garment, hee can againe cloath the heauen with darknesse, and make a sacke their couering.
He that made the heavens, and spread them out like a curtain, to cloth himself with Light as with a garment, he can again cloth the heaven with darkness, and make a sack their covering.
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He that made the sea to lay the beames of his chamber therein, and placed the sand for bounds vnto it by a perpetuall decree, not to be passed ouer, howsoeuer the waues therof shall rage and roare;
He that made the sea to lay the beams of his chamber therein, and placed the sand for bounds unto it by a perpetual Decree, not to be passed over, howsoever the waves thereof shall rage and roar;
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At his rebuke the flouds shall be turned into a wildernesse, the Sea shall be dried vp, the fish shall rot for want of water, and die for thirst. Hee that made the drie land, and so set it vpon foundations, that it should neuer moue, he can couer her againe with the deepe as with a garment,
At his rebuke the floods shall be turned into a Wilderness, the Sea shall be dried up, the Fish shall rot for want of water, and die for thirst. He that made the dry land, and so Set it upon foundations, that it should never move, he can cover her again with the deep as with a garment,
This name of power, NONLATINALPHABET, fitly put for the Hebrew name Iehouah, commonly rendred in our English tongue, Lord, is in the writings of the Apostles simply,
This name of power,, fitly put for the Hebrew name Jehovah, commonly rendered in our English tongue, Lord, is in the writings of the Apostles simply,
that Christ the engraued forme of his Father, sitting at the right hand of the Maiestie in the highest places, is together with the Father and the Holy Ghost, the author and gouernour of all things;
that christ the engraved Form of his Father, sitting At the right hand of the Majesty in the highest places, is together with the Father and the Holy Ghost, the author and governor of all things;
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Christ, the only begotten Sonne of God, hee is the Lord: yet so, that neither the Father, nor the Holy Ghost are excluded from dominion. The Father is Lord, the Holy Ghost is Lord too.
christ, the only begotten Son of God, he is the Lord: yet so, that neither the Father, nor the Holy Ghost Are excluded from dominion. The Father is Lord, the Holy Ghost is Lord too.
or they are both begunne and ended, without the Diuine persons. The workes of God begunne externally, and ended in some one of the persons, what are they? They are such as was the Ʋoice of the Father concerning Christ, This is my beloued sonne:
or they Are both begun and ended, without the Divine Persons. The works of God begun externally, and ended in Some one of the Persons, what Are they? They Are such as was the Ʋoice of the Father Concerning christ, This is my Beloved son:
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a Doue framed by all three persons, yet appropriate only to the Holy Ghost. They are such as were the body and soule of Christ: a body and soule created by all three persons, yet assumed only by the sonne of God.
a Dove framed by all three Persons, yet Appropriate only to the Holy Ghost. They Are such as were the body and soul of christ: a body and soul created by all three Persons, yet assumed only by the son of God.
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In these now named workes of God, the voice that was spoken vnto Christ, the Doue that descended vpon Christ, the body and soule of Christ, wee are to consider two things:
In these now nam works of God, the voice that was spoken unto christ, the Dove that descended upon christ, the body and soul of christ, we Are to Consider two things:
either supernaturall (such I call the ••raculous workes of God;) or naturall; such as are the creation of the world, the preseruation of the same, and the gouernment of it.
either supernatural (such I call the ••raculous works of God;) or natural; such as Are the creation of the world, the preservation of the same, and the government of it.
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All these workes of which kinde soeuer, whether miraculous, or workes of nature, are common to the whole Trinity. The Father worketh, the Son•• worketh,
All these works of which kind soever, whither miraculous, or works of nature, Are Common to the Whole Trinity. The Father works, the Son•• works,
So the Lord, whom I commend vnto you fo• the speaker in my text, is the Vnity in Trinity, one God in three persons, God Almighty, the Father, Sonne, and Holy Ghost.
So the Lord, whom I commend unto you fo• the speaker in my text, is the Unity in Trinity, one God in three Persons, God Almighty, the Father, Son, and Holy Ghost.
Before I goe on, to shew you, how he speaketh, I must make bold vpon your patience, to tell you of some duties, necessarie duties, to be performed by vs towards him,
Before I go on, to show you, how he speaks, I must make bold upon your patience, to tell you of Some duties, necessary duties, to be performed by us towards him,
This duty whosoeuer performeth, shall easily performe the second duty, to wit, faithfull seruice, with all care and diligence to doe whatsoeuer worke it pleaseth God to employ him in:
This duty whosoever Performeth, shall Easily perform the second duty, to wit, faithful service, with all care and diligence to do whatsoever work it Pleases God to employ him in:
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All these duties were well discharged by our first parent Adam. As long as he was inuested with his robe of innocency, he was perfectly obedient, a faithfull seruant, and profitable to his Lord.
All these duties were well discharged by our First parent Adam. As long as he was invested with his robe of innocency, he was perfectly obedient, a faithful servant, and profitable to his Lord.
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For saith he, may a man be profitable vnto God? Is it any thing to the Almighty, that thou are righteous? Or is it profitable to him, that thou makest thy waies vpright? I answer, that God indeed is not so tied to man, but that he can set forth his glory, without him, or his righteousnesse;
For Says he, may a man be profitable unto God? Is it any thing to the Almighty, that thou Are righteous? Or is it profitable to him, that thou Makest thy ways upright? I answer, that God indeed is not so tied to man, but that he can Set forth his glory, without him, or his righteousness;
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yet I say, that to stirre vp man to holinesse, it pleaseth God in mercy to count only that glory gained, which is gained by the obedience of his seruants.
yet I say, that to stir up man to holiness, it Pleases God in mercy to count only that glory gained, which is gained by the Obedience of his Servants.
But alas, man once beautified with innocency, with holinesse, and with the grace of God, is now spoiled of his robes; the Queene once cloathed with a vesture of needle worke wrought about with divers colours, is now str•pt of her iewels: and the soule of man once full of grace, is now robbed of her ornaments, & rich attire. My meaning is, that man once able to present himselfe spotl•sse,
But alas, man once beautified with innocency, with holiness, and with the grace of God, is now spoiled of his robes; the Queen once clothed with a vesture of needle work wrought about with diverse colours, is now str•pt of her Jewels: and the soul of man once full of grace, is now robbed of her Ornament, & rich attire. My meaning is, that man once able to present himself spotl•sse,
and without blame before the lambe, is now fallen from that grace. The Preacher, Eccl. 7.20. doth assure vs that there is no man iust in the earth, that doth good and sinneth not.
and without blame before the lamb, is now fallen from that grace. The Preacher, Ecclesiastes 7.20. does assure us that there is no man just in the earth, that does good and Sinneth not.
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What is man that he should be cleane? and he that is borne of a woman that he should be iust? Behold, (saith he) God hath found no stedfastnesse in his Saints,
What is man that he should be clean? and he that is born of a woman that he should be just? Behold, (Says he) God hath found no steadfastness in his Saints,
how much more is man vnstedfast, how much more abominable, and filthy, drinking iniquity like water? When the Lord looked downe from heauen, to see whether there were any childe of man, that would vnderstand, and seeke God, Ps. 14.2. could he finde any one framed according to the rule of that perfection, which he requireth? He could not.
how much more is man unsteadfast, how much more abominable, and filthy, drinking iniquity like water? When the Lord looked down from heaven, to see whither there were any child of man, that would understand, and seek God, Ps. 14.2. could he find any one framed according to the Rule of that perfection, which he requires? He could not.
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By the second branch of our duty wee are required to be faithfull seruants; but we haue made a couenant with vncleannesse, and iniquity, to serue them.
By the second branch of our duty we Are required to be faithful Servants; but we have made a Covenant with uncleanness, and iniquity, to serve them.
By this which hath beene spoken it appeareth plainly, how vnfit man is, to fulfill those good duties required of him by his Lord God. For his first dutie, in stead of obedience hee continually breaketh the commandements of his God, in thought, word, and deed.
By this which hath been spoken it appears plainly, how unfit man is, to fulfil those good duties required of him by his Lord God. For his First duty, in stead of Obedience he continually breaks the Commandments of his God, in Thought, word, and deed.
For his second duty, in stead of waiting vpon God to doe him seruice, he serueth Sathan, sinne, and his owne corrupt desires. For his third duty, in stead of bringing any aduantage of glory vnto God, he dishonoureth him by all meanes, leading his life as if there were no God.
For his second duty, in stead of waiting upon God to do him service, he serveth Sathan, sin, and his own corrupt Desires. For his third duty, in stead of bringing any advantage of glory unto God, he Dishonors him by all means, leading his life as if there were no God.
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These two seruants of Pharaoh, may resemble two sorts of men exiled from paradise, and from the presence of God, because of their sinne, to liue vpon the face of the earth,
These two Servants of Pharaoh, may resemble two sorts of men exiled from paradise, and from the presence of God, Because of their sin, to live upon the face of the earth,
and reconciler to God, to performe their duties to their Lord, their duties of obedience, of faithfull seruice, and of profitablenesse; to obey the commandements of God, to performe whatsoeuer seruice is enioyned them,
and reconciler to God, to perform their duties to their Lord, their duties of Obedience, of faithful service, and of profitableness; to obey the Commandments of God, to perform whatsoever service is enjoined them,
Beloued, I doubt not, but that all we, who are now religiously assembled in this place, are the elect of God, chosen by him in Christ Iesus before the foundation of the world, to bee holy and without blame before him in loue:
beloved, I doubt not, but that all we, who Are now religiously assembled in this place, Are the elect of God, chosen by him in christ Iesus before the Foundation of the world, to be holy and without blame before him in love:
By the first branch of our duty we are required to be obedient seruants, but we haue beene hard offace, and stiffe hearted, a rebellious of-spring like vnto our fathers.
By the First branch of our duty we Are required to be obedient Servants, but we have been hard offace, and stiff hearted, a rebellious offspring like unto our Father's.
Now (dearely beloued) suffer a word of exhortation, let the remembrance of your holy duties by you to be performed to the Lord your God, be like the composition of the perfume that is made by the art of the Apothecary, sweet as hony in your mouths,
Now (dearly Beloved) suffer a word of exhortation, let the remembrance of your holy duties by you to be performed to the Lord your God, be like the composition of the perfume that is made by the art of the Apothecary, sweet as honey in your mouths,
Shall I deliuer this your duty vnto you in blessed Pauls words? In blessed Pauls words this is your duty, to walke worthy of the Lord, Coloss. 1.10. To walke worthy your vocation, Ephes. 4.1. To walke as children of the light, Ephes. 5.8. To walke in newnesse of life, Rom. 6.4. To walke in loue, Ephes. 5.2. To haue your conuersation as it becommeth the Gospell of Christ, Phil. 1.27. To behaue your selues honestly towards them that are without, 1 Thess. 4.12. To walke honestly as in the day, Rom. 13.13.
Shall I deliver this your duty unto you in blessed Paul's words? In blessed Paul's words this is your duty, to walk worthy of the Lord, Coloss. 1.10. To walk worthy your vocation, Ephesians 4.1. To walk as children of the Light, Ephesians 5.8. To walk in newness of life, Rom. 6.4. To walk in love, Ephesians 5.2. To have your Conversation as it becomes the Gospel of christ, Philip 1.27. To behave your selves honestly towards them that Are without, 1 Thess 4.12. To walk honestly as in the day, Rom. 13.13.
And to keepe you the better in the right way, let me plainly tell you out of 1 Cor. 6.9. and Ephes. 5.5. That neither Idolaters, nor the couetous, nor extortioners, nor theeues, nor adulterers, nor fornicators, nor buggerers, nor wantons, nor drunkards, nor raylers, shall haue any inheritance in the kingdome of God.
And to keep you the better in the right Way, let me plainly tell you out of 1 Cor. 6.9. and Ephesians 5.5. That neither Idolaters, nor the covetous, nor extortioners, nor thieves, nor Adulterers, nor fornicators, nor buggers, nor wantons, nor drunkards, nor railers, shall have any inheritance in the Kingdom of God.
resolue we to follow S. Paules aduice, Phil. 4.8. Whatsoeuer things are true, and honest, and iust, and pure, and doe pertaine to loue, and are of good report:
resolve we to follow S. Paul's Advice, Philip 4.8. Whatsoever things Are true, and honest, and just, and pure, and do pertain to love, and Are of good report:
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thinke we on these things to doe them, and we shall well performe our holy duties to our Lord. Thus farre of my first note touching the speaker, who speaketh. Now followeth my other note; How he speaketh?
think we on these things to do them, and we shall well perform our holy duties to our Lord. Thus Far of my First note touching the speaker, who speaks. Now follows my other note; How he speaks?
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You find it as here, so Ierem. 25.30. ioyned with the voice of the Lord: The Lord shall roare from aboue, and thrust out his voice from his holy habitation. And so againe, Ioel. 3.16. where you haue the very words of my text:
You find it as Here, so Jeremiah 25.30. joined with the voice of the Lord: The Lord shall roar from above, and thrust out his voice from his holy habitation. And so again, Joel 3.16. where you have the very words of my text:
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The Lord shall roare out of Sion, and vtter his voice from Ierusalem. You shall find it without any mention of the Lords voice, Hos. 11.10. The Lord shall roare like a Lion:
The Lord shall roar out of Sion, and utter his voice from Ierusalem. You shall find it without any mention of the lords voice, Hos. 11.10. The Lord shall roar like a lion:
S. Hierome acknowledgeth this metaphor to be very fit out of Amos his mouth, for as much as it is fit for euery man to vse in his speech such examples and similitudes,
S. Jerome acknowledgeth this metaphor to be very fit out of Amos his Mouth, for as much as it is fit for every man to use in his speech such Examples and Similitudes,
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Not vnfitly then doth Amos our Prophet, sometimes a shepherd, one that kept his sheepe in the waste wildernesse of Tekoa, where many a time he had heard the Lions roare, compare the terrible and dreadfull voice of the liuing God, to the roaring of Lions.
Not unfitly then does Amos our Prophet, sometime a shepherd, one that kept his sheep in the waste Wilderness of Tekoa, where many a time he had herd the Lions roar, compare the terrible and dreadful voice of the living God, to the roaring of Lions.
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It will be no lost labour to consider how God an incorporeall, and spirituall essence, deuoid of such parts of nature, by which we are enabled to speak, may himselfe be said to speake; and vtter a voice. That he spake it is well known to them, to whom the Scriptures are not vnknowne.
It will be no lost labour to Consider how God an incorporeal, and spiritual essence, devoid of such parts of nature, by which we Are enabled to speak, may himself be said to speak; and utter a voice. That he spoke it is well known to them, to whom the Scriptures Are not unknown.
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He spake with Adam, Eue, and the serpent: with Noah, with Abraham 8. times, with Isaac, with Iacob, with Moses, and the Prophets; with Christ, and the Apostles. But how he spake, that is disputed of by the ancient and learned Fathers.
He spoke with Adam, Eue, and the serpent: with Noah, with Abraham 8. times, with Isaac, with Iacob, with Moses, and the prophets; with christ, and the Apostles. But how he spoke, that is disputed of by the ancient and learned Father's.
It may be, God talked with them as he talketh with his Angels, by some internall and secret meanes, as by giuing light to their minds and vnderstandings:
It may be, God talked with them as he talketh with his Angels, by Some internal and secret means, as by giving Light to their minds and understandings:
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1. By himselfe, as when he speaketh to the heart by the inward inspiration of the holy Spirit. After which sense we must vnderstand that which we read, Act. 8.29. The spirit said vnto Philip;
1. By himself, as when he speaks to the heart by the inward inspiration of the holy Spirit. After which sense we must understand that which we read, Act. 8.29. The Spirit said unto Philip;
Where we may note thus much for our comforts, that whensoeuer we are inwardly moued, and doe feele our hearts touched with an earnest desire, either to make our priuate requests vnto God, or to come to the place of publike prayer, or to heare a sermon, we may be assured that the Holy Spirit, God by himselfe speakes vnto vs. 2 God speaketh to vs by his creatures Angelicall, and other, and that in diuers manners.
Where we may note thus much for our comforts, that whensoever we Are inwardly moved, and do feel our hearts touched with an earnest desire, either to make our private requests unto God, or to come to the place of public prayer, or to hear a sermon, we may be assured that the Holy Spirit, God by himself speaks unto us 2 God speaks to us by his creatures Angelical, and other, and that in diverse manners.
and in the middest of the fire the likenesse of Amber. All this hee saw; but you heare no mention of any voice. Here was res sine verbo; a deed, but no voice.
and in the midst of the fire the likeness of Amber. All this he saw; but you hear no mention of any voice. Here was Rest sine verbo; a deed, but no voice.
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as happened vnto Adam presently after his fall: Hee heard the voice of the Lord walking in the Garden, Gen. 3.8. 4 By shapes presented to the inward eyes of our hearts.
as happened unto Adam presently After his fallen: He herd the voice of the Lord walking in the Garden, Gen. 3.8. 4 By shapes presented to the inward eyes of our hearts.
as also at his transfiguration vpon the mount, This is my beloued son, &c. By Celestiall substances I doe here vnderstand not only the Heauens with the workes therein,
as also At his transfiguration upon the mount, This is my Beloved son, etc. By Celestial substances I do Here understand not only the Heavens with the works therein,
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7. By Terrestriall substances. So God to reproue the dulnesse of Balaam, enabled Balaams owne Asse to speak, Num. 22.28. 8 Both by Celestiall and Terrestriall substances, as when God appeared vnto Moses in a flame of fire, out of the middest of a bush, Exod. 3.2. You see now how God of old at sundry times, and in diuers manners did speake to man:
7. By Terrestrial substances. So God to reprove the dulness of balaam, enabled Balaams own Ass to speak, Num. 22.28. 8 Both by Celestial and Terrestrial substances, as when God appeared unto Moses in a flame of fire, out of the midst of a bush, Exod 3.2. You see now how God of old At sundry times, and in diverse manners did speak to man:
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sometimes in word, sometimes in deed, sometimes in both word and deed; sometimes in sleepings, sometimes in watchings; sometimes by Celestiall substances, sometime by Terrestriall, sometimes by both, Celestiall and Terrestriall.
sometime in word, sometime in deed, sometime in both word and deed; sometime in sleepings, sometime in watchings; sometime by Celestial substances, sometime by Terrestrial, sometime by both, Celestial and Terrestrial.
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We shal finde that now also he speaketh vnto vs by himselfe, whensoeuer by the inspiration of his holy Spirit he moueth our hearts to religious and pure thoughts;
We shall find that now also he speaks unto us by himself, whensoever by the inspiration of his holy Spirit he moves our hearts to religious and pure thoughts;
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But as when there came a voice from heauen to Christ, Ioh. 12.28. the people that stood by and heard, would not be perswaded that it was Gods voice; some of them saying that it thundred, others that an Angell spake: so we, howsoeuer God layes his hand vpon vs, by fire, by thunder, by famine, by pestilence, by war, or otherwise, we will not be perswaded that God speakes vnto vs;
But as when there Come a voice from heaven to christ, John 12.28. the people that stood by and herd, would not be persuaded that it was God's voice; Some of them saying that it thundered, Others that an Angel spoke: so we, howsoever God lays his hand upon us, by fire, by thunder, by famine, by pestilence, by war, or otherwise, we will not be persuaded that God speaks unto us;
So when the time of our separation shall be, that we must leaue this world, a place of darknesse, of trouble, of vexation, of anguish, thou, Lord wilt translate vs to a better place, a place of light where darknesse shall be no more;
So when the time of our separation shall be, that we must leave this world, a place of darkness, of trouble, of vexation, of anguish, thou, Lord wilt translate us to a better place, a place of Light where darkness shall be no more;
The Lord shall roare from Sion, and vtter his voice from Ierusalem, &c. Sion ] I read in holy Scripture of two Sions. The one is Deut. 4.48. a hill of the Amorites, the same with Hermon. Moses there calleth it Sion, by the figure Syncope; the right name of it is Sirion; and so recorded, Deut. 3.9. The other Sion, is the Sion in my Text;
The Lord shall roar from Sion, and utter his voice from Ierusalem, etc. Sion ] I read in holy Scripture of two Zions. The one is Deuteronomy 4.48. a hill of the amorites, the same with Hermon. Moses there calls it Sion, by the figure Syncope; the right name of it is Sirion; and so recorded, Deuteronomy 3.9. The other Sion, is the Sion in my Text;
mount Sion in Iudah, vpon the •op whereof was another mountaine, Moria, vpon which stood the Temple of the Lord. Before it was called the Tower or Fort of Sion. It was a fortresse, a bulwarke, a strong hold,
mount Sion in Iudah, upon the •op whereof was Another mountain, Moria, upon which stood the Temple of the Lord. Before it was called the Tower or Fort of Sion. It was a fortress, a bulwark, a strong hold,
This is the city of Dauid, so much mentioned in the sacred bookes of Samuel, the Kings, and Chronicles. To this his owne City mount Sion, Dauid accompanied with the Elders,
This is the City of David, so much mentioned in the sacred books of Samuel, the Kings, and Chronicles. To this his own city mount Sion, David accompanied with the Elders,
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as is plaine by the story, 1 Chron. cap. 15. and 16. Now began the holy exercises of religion duly to be obserued in this city of Dauid: mount Sion was now the place of the Name of the Lord of boasts.
as is plain by the story, 1 Chronicles cap. 15. and 16. Now began the holy exercises of Religion duly to be observed in this City of David: mount Sion was now the place of the Name of the Lord of boasts.
Hitherto belongeth that same excellent description, and commendation of mount Sion, Psal. 48.1, 2, 3. Mount Sion lying northward from Ierusalem, is faire in situation. It is the city of the great King;
Hitherto belongeth that same excellent description, and commendation of mount Sion, Psalm 48.1, 2, 3. Mount Sion lying northward from Ierusalem, is fair in situation. It is the City of the great King;
It is also taken spiritually, by a Synecdoche, for the Church, Spouse, and Kingdome of Christ, as Psal. 2.6. where God is said to haue annointed his King ouer Sion, the hill of his holinesse.
It is also taken spiritually, by a Synecdoche, for the Church, Spouse, and Kingdom of christ, as Psalm 2.6. where God is said to have anointed his King over Sion, the hill of his holiness.
holy Sion; so called for the grace of sanctification powred out vpon it, euen the holy Church of Christ: whereto doe appertaine the holy Patriarchs, the Prophets, the Apostles, the vniuersall multitude of beleeuers throughout, not only Israel, but the whole world. Sion in this signification is obuious in holy Scripture.
holy Sion; so called for the grace of sanctification poured out upon it, even the holy Church of christ: whereto do appertain the holy Patriarchs, the prophets, the Apostles, the universal multitude of believers throughout, not only Israel, but the Whole world. Sion in this signification is obvious in holy Scripture.
To which sense by the daughters of Sion, in the Psalmes of Dauid, in Salomons song, in the prophecies of Esay, and Ioel, you may vnderstand the faithfull members of the Church of Christ.
To which sense by the daughters of Sion, in the Psalms of David, in Solomon's song, in the prophecies of Isaiah, and Joel, you may understand the faithful members of the Church of christ.
Ierusalem. ] Of old this city was called Salem, as Gen. 14.18. when Melchisedeck, King thereof, brought forth bread and wine to refresh Abram, and his followers.
Ierusalem. ] Of old this City was called Salem, as Gen. 14.18. when Melchisedeck, King thereof, brought forth bred and wine to refresh Abram, and his followers.
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Afterward it was possessed by the Iebusites, and named Iebus, Iudg. 19.10. Peter Martyr in 2 Sam. 5.6. from both these names I•bus, and Salem, supposeth that by the change of a few letters, Ierusalem hath had her name;
Afterwards it was possessed by the Jebusites, and nam Jebus, Judges 19.10. Peter Martyr in 2 Sam. 5.6. from both these names I•bus, and Salem, Supposeth that by the change of a few letters, Ierusalem hath had her name;
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This higher city was Sion, or mount Sion, whereof you haue already heard, and was diuersly tearmed, NONLATINALPHABET, the city of Dauid, the fort, the fort of Sion, the tower of Sion.
This higher City was Sion, or mount Sion, whereof you have already herd, and was diversely termed,, the City of David, the fort, the fort of Sion, the tower of Sion.
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Will you heare of the honour of this city? they that were aliue when Ierusalem flourished to haue numbred her towers, to haue considered her wals, to haue marked her bulwarks, and to haue told their posterity of it, might haue made a report scarcely to haue bin beleeued.
Will you hear of the honour of this City? they that were alive when Ierusalem flourished to have numbered her towers, to have considered her walls, to have marked her bulwarks, and to have told their posterity of it, might have made a report scarcely to have been believed.
And for the Church Triumphant, Gal. 4.26. Ierusalem, which is aboue, is free. The Catholique Church, Militant, and Triumphant, is called Ierusalem; because Ierusalem was a type thereof.
And for the Church Triumphant, Gal. 4.26. Ierusalem, which is above, is free. The Catholic Church, Militant, and Triumphant, is called Ierusalem; Because Ierusalem was a type thereof.
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3 Ierusalem was the place of Gods sanctuary, the place of his presence, and worship, where the promise of the seed of the woman was preserued till the comming of the Messias. Now the Catholike Church is in the roome thereof.
3 Ierusalem was the place of God's sanctuary, the place of his presence, and worship, where the promise of the seed of the woman was preserved till the coming of the Messias. Now the Catholic Church is in the room thereof.
So that Ierusalem here is the same with Sion, an Exposition of Sion. The Lord shall roare from Sion, that is, in other words, The Lord shall vtter his voice from Ierusalem.
So that Ierusalem Here is the same with Sion, an Exposition of Sion. The Lord shall roar from Sion, that is, in other words, The Lord shall utter his voice from Ierusalem.
This guide is a King, and leads you the way, the blessed King Dauid. I beseech you marke his affection, Psal. 84.1. O Lord of hosts, how amiable are thy tabernacles? My soule longeth, yea and fainteth for thy courts. Marke his loue, Psal. 26.8. O Lord I haue loued the habitation of thine house, and the place where thine honour dwelleth.
This guide is a King, and leads you the Way, the blessed King David. I beseech you mark his affection, Psalm 84.1. Oh Lord of hosts, how amiable Are thy Tabernacles? My soul Longeth, yea and fainteth for thy Courts. Mark his love, Psalm 26.8. Oh Lord I have loved the habitation of thine house, and the place where thine honour dwells.
For all people: there is no difference betweene the Iew and the Grecian, betweene the bond and the free, betweene the male and the female; for our Lord, who is Lord ouer all, is rich vnto all that call vpon him;
For all people: there is no difference between the Iew and the Grecian, between the bound and the free, between the male and the female; for our Lord, who is Lord over all, is rich unto all that call upon him;
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Where Iesus Christ to the mony-changers, and doue-sellers, whom hee found in the Temple, vseth this speech, It is written, mine house shall be called an house of prayer,
Where Iesus christ to the money-changers, and dove-sellers, whom he found in the Temple, uses this speech, It is written, mine house shall be called an house of prayer,
Let vs take heed (beloeed in the Lord) whensoeuer we come vnto the Church, the house of God, that we be not partakers of this sharpe censure. Ecclesiastes chap. 4.17. giueth a profitable caueat, Take heed to thy feet, when thou •nterest into the house of God: intima•ing thus much;
Let us take heed (beloeed in the Lord) whensoever we come unto the Church, the house of God, that we be not partakers of this sharp censure. Ecclesiastes chap. 4.17. gives a profitable caveat, Take heed to thy feet, when thou •nterest into the house of God: intima•ing thus much;
For we also haue Gods house, where he is chiefly to be sought, and worshipped; euen in euery place appointed by publike authority for publike assemblies.
For we also have God's house, where he is chiefly to be sought, and worshipped; even in every place appointed by public Authority for public assemblies.
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Wherefore, I pray you, hath God giuen his Church some Apostles, some Prophets, some Euangelists, some Pastors, some Teachers? Is it not as we are taught, Ephes. 4.12.
Wherefore, I pray you, hath God given his Church Some Apostles, Some prophets, Some Evangelists, Some Pastors, Some Teachers? Is it not as we Are taught, Ephesians 4.12.
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for the gathering together of the Saints, for the worke of the ministerie, and for the edifying of the Body of Christ? See you not here a forcible argument,
for the gathering together of the Saints, for the work of the Ministry, and for the edifying of the Body of christ? See you not Here a forcible argument,
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and euident proofe, for this your publike meeting? There is, Matth. 18.20. a speciall promise of a blessing to light vpon you, as oft as you shall come to this place;
and evident proof, for this your public meeting? There is, Matthew 18.20. a special promise of a blessing to Light upon you, as oft as you shall come to this place;
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If you loue, and would haue the societie, fellowship, and company of your sweet Sauiour, Iesus Christ, you must frequent this place, hither must you come. Know this;
If you love, and would have the society, fellowship, and company of your sweet Saviour, Iesus christ, you must frequent this place, hither must you come. Know this;
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you cannot be right worshippers of God in priuate, if you refuse, or neglect to frequent this publike assembly, the Sion, the Ierusalem, from whence God is pleased to speake vnto you.
you cannot be right worshippers of God in private, if you refuse, or neglect to frequent this public assembly, the Sion, the Ierusalem, from whence God is pleased to speak unto you.
Much then, very much to blame you, whosoeuer doe for none, or for small occasions absent your selues from this pl•ce, this house of God, at appointed times, where and when your publike prayers should be as it were a publike renouncing of all sects,
Much then, very much to blame you, whosoever do for none, or for small occasions absent your selves from this pl•ce, this house of God, At appointed times, where and when your public Prayers should be as it were a public renouncing of all Sects,
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The time was, and I dare auouch it, Act. 21.5. when all the congregation of Tyre with their wiues and children, bringing S. Paul out of the towne to the sea shore, kneeled downe with him and prayed. Shall we in these dayes finde this zeale among Christians? I much doubt it;
The time was, and I Dare avouch it, Act. 21.5. when all the congregation of Tyre with their wives and children, bringing S. Paul out of the town to the sea shore, kneeled down with him and prayed. Shall we in these days find this zeal among Christians? I much doubt it;
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Shall I say, you haue dishonoured him, some by irreuerence, some by much absence, some by wilfull refusall to bee made partakers of the blessed Communion of the body and bloud of our Lord and Sauiour, Iesus Christ? I thinke, should any one of you inuite your neighbour to sup with you,
Shall I say, you have dishonoured him, Some by irreverence, Some by much absence, Some by wilful refusal to be made partakers of the blessed Communion of the body and blood of our Lord and Saviour, Iesus christ? I think, should any one of you invite your neighbour to sup with you,
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I haue now by occasion of Sion and Ierusalem, the place, from whence God will speake vnto you, exhorted euery one of you in particular to come to the Church.
I have now by occasion of Sion and Ierusalem, the place, from whence God will speak unto you, exhorted every one of you in particular to come to the Church.
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My warrant for what I say, I take out of Ioel 2.15, 16. Call a solemne assembly, gather the people, sanctifie the congregation, gather the elders, assemble the children,
My warrant for what I say, I take out of Joel 2.15, 16. Call a solemn assembly, gather the people, sanctify the congregation, gather the Elders, assemble the children,
for the law shall goe forth of Sion, and the word of the Lord from Ierusalem. Againe, Micah. 4.2. You shall finde the very same exhortation made by the faithfull, and in the same words:
for the law shall go forth of Sion, and the word of the Lord from Ierusalem. Again, micah. 4.2. You shall find the very same exhortation made by the faithful, and in the same words:
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Come, and let vs goe vp to the mountaine of th• L•rd, to the house of the God of Iacob, &c. The Prophet Zacha•y, chap. 8.21. for summe, and substance speaketh the same thing:
Come, and let us go up to the mountain of th• L•rd, to the house of the God of Iacob, etc. The Prophet Zacha•y, chap. 8.21. for sum, and substance speaks the same thing:
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For though properly it signifieth fruitfull and pleasant fields, and pastures; yet because shepherds did vse in the wildernesse, neare vnto such fields and pastures to erect themselues little cottages and cabins, that they might be at hand to defend their harmlesse sheep, from sauage and rauenous beasts, it may here well be englished, the dwelling places.
For though properly it signifies fruitful and pleasant fields, and pastures; yet Because shepherd's did use in the Wilderness, near unto such fields and pastures to erect themselves little cottages and cabins, that they might be At hand to defend their harmless sheep, from savage and ravenous beasts, it may Here well be englished, the Dwelling places.
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] In my first lecture vpon this prophecy, I told you there were two sorts of shepherds. In the first ranke, I placed sheepmasters; in the second, their seruants. Among the first sort of shepherds was Mesa King of Moab: who 2 King. 3.4.
] In my First lecture upon this prophecy, I told you there were two sorts of shepherd's. In the First rank, I placed sheepmasters; in the second, their Servants. Among the First sort of shepherd's was Mesa King of Moab: who 2 King. 3.4.
shall mourne. This enallage or change of the time, of the time past for the time to come, hath its reason from a truth contained in a saying of the Schoolemen, Apud Deum non est tempus: God is beyond times limits.
shall mourn. This Enallagen or change of the time, of the time passed for the time to come, hath its reason from a truth contained in a saying of the Schoolmen, Apud God non est Tempus: God is beyond times Limits.
The prophesies in the old time, which came not by the will of man, were of as great certainty as if the Prophets had beene present spectators of the things to come.
The prophecies in the old time, which Come not by the will of man, were of as great certainty as if the prophets had been present spectators of the things to come.
The sweet •inger of Israel, to shew Gods promise made for the encouragement of the man, that loueth to liue a godly life, saith Psal. 1.3. Hee hath beene like a tree planted by the riuers of waters.
The sweet •inger of Israel, to show God's promise made for the encouragement of the man, that loves to live a godly life, Says Psalm 1.3. He hath been like a tree planted by the Rivers of waters.
I haue giuen thee, that is the text; the sense is, I doe, or will giue thee. In Hosea 10.5. we read thus, The people of the Calfe of Bethauen haue mourned ouer it.
I have given thee, that is the text; the sense is, I do, or will give thee. In Hosea 10.5. we read thus, The people of the Calf of Bethany have mourned over it.
Shall mourne ] Mourne? How can dwelling places mourne? Euen as the earth can mourne. The lamentations & mournings of the earth are eternized with holy Prophets pennes. With Esayes penne, chap. 24.4. For the sinnes of the people the land lamenteth and fade•h away: and againe, chap. 33.9. For the sinnes of the people the earth mourneth and fainteth.
Shall mourn ] Mourn? How can Dwelling places mourn? Even as the earth can mourn. The lamentations & mournings of the earth Are eternized with holy prophets pens. With Isaiah pen, chap. 24.4. For the Sins of the people the land lamenteth and fade•h away: and again, chap. 33.9. For the Sins of the people the earth Mourneth and fainteth.
With Ieremies pen, fi•st, chap. 4.28. For the sinnes of Iudah the earth shall mourn; againe, chap. 12.4. For the wick•dnesse of the inhabitants shall the land mourne; a third time, chap. 23.10. because of oathes the land mourneth.
With Jeremiahs pen, fi•st, chap. 4.28. For the Sins of Iudah the earth shall mourn; again, chap. 12.4. For the wick•dnesse of the inhabitants shall the land mourn; a third time, chap. 23.10. Because of Oaths the land Mourneth.
With Hoseas penne, chap. 4 3. because there is no truth, nor mercy, nor knowledge of God in Israel, eu•ry one breaking out by swe•ring, by lying, by killing, by steal•ng, by whoring blood touching blood, therefore shall the land mourne.
With Hoseas pen, chap. 4 3. Because there is no truth, nor mercy, nor knowledge of God in Israel, eu•ry one breaking out by swe•ring, by lying, by killing, by steal•ng, by whoring blood touching blood, Therefore shall the land mourn.
Lamentation, and mourning, proper p•ssions of the reasonable creature, are by a translation ascribed to the Earth; to note either that she is ill fauoured,
Lamentation, and mourning, proper p•ssions of the reasonable creature, Are by a Translation ascribed to the Earth; to note either that she is ill favoured,
or that men for her desolation doe lament, and mourne, as D•usius lib. 1. quaest. Hebr. qu. 27. obserueth out of S. Austine. Suitable to the mournings of the Earth, is the mourning in my text:
or that men for her desolation do lament, and mourn, as D•usius lib. 1. Question. Hebrew queen. 27. observeth out of S. Augustine. Suitable to the mournings of the Earth, is the mourning in my text:
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Sinne and iniquitie are meanes to lay waste and make desolate [ our dwelling houses ] yea the fairest, and goodliest buildings; all manner of buildings.
Sin and iniquity Are means to lay waste and make desolate [ our Dwelling houses ] yea the Fairest, and Goodliest buildings; all manner of buildings.
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But for this present I will content my selfe only to deliuer vnto you, and that briefly, a few briefe notes for your further instruction, and meditation.
But for this present I will content my self only to deliver unto you, and that briefly, a few brief notes for your further instruction, and meditation.
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Is it true? Are si•ne and iniquitie meanes to lay waste, & make desolate all manner of buildings? Why then (beloued) you must acknowledge and confesse, that the crying sinnes of your forefathers haue beene the cause why Gods owne house, and Chappell among you, is become waste, and desolate. This meditation concerneth some of you specially:
Is it true? are si•ne and iniquity means to lay waste, & make desolate all manner of buildings? Why then (Beloved) you must acknowledge and confess, that the crying Sins of your Forefathers have been the cause why God's own house, and Chappell among you, is become waste, and desolate. This meditation concerns Some of you specially:
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But you will lay this blame vpon your forefathers. I cannot excuse them. Yet must I tell you, that except yee amend your liues, a worse thing may befall you.
But you will lay this blame upon your Forefathers. I cannot excuse them. Yet must I tell you, that except ye amend your lives, a Worse thing may befall you.
And you (beloued) who haue your dwelling neere vnto this House of God, the place of assembly for his Saints, will you match your neighbours in sinne, and iniquitie;
And you (Beloved) who have your Dwelling near unto this House of God, the place of assembly for his Saints, will you match your neighbours in sin, and iniquity;
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and not feare their punishments? When first I beheld, and considered the condition of this House, wherein we are now assembled, it seemed to me that desolation had begunne to set her foot here.
and not Fear their punishments? When First I beheld, and considered the condition of this House, wherein we Are now assembled, it seemed to me that desolation had begun to Set her foot Here.
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Such Churches as this, if any be so bad as this, within this Realme, may giue some occasion to that same scandalous assertion, of one of our English fugitiues beyond the seas:
Such Churches as this, if any be so bad as this, within this Realm, may give Some occasion to that same scandalous assertion, of one of our English fugitives beyond the Seas:
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that the Churches in Turkie are m•re sumptuous and stately, then ours in England. Of ours he saith, that they are turpes, sordidae, immundae; foule, vncleane, & sluttish.
that the Churches in Turkey Are m•re sumptuous and stately, then ours in England. Of ours he Says, that they Are Turpes, sordidae, immundae; foul, unclean, & sluttish.
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To perswade you to repaire her decayed places, I would it were within the compasse of my Rhetoricke. Yet let me propound one question vnto you, Hag. 1.4.
To persuade you to repair her decayed places, I would it were within the compass of my Rhetoric. Yet let me propound one question unto you, Hag. 1.4.
Is it true? Are sinne and iniquitie meanes to lay waste & make desolate all manner of buildings? How then is it, that our dwelling houses doe yet stand,
Is it true? are sin and iniquity means to lay waste & make desolate all manner of buildings? How then is it, that our Dwelling houses do yet stand,
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It is out of the bountie of the Lord that the earth, since the time it first was cursed for the fall of man, doth to this day yeeld f•uit in abundance for the vse of man.
It is out of the bounty of the Lord that the earth, since the time it First was cursed for the fallen of man, does to this day yield f•uit in abundance for the use of man.
That our possessions, habitations, dwelling houses, and Churches are not laid waste, and made desolate, it is to be ascribed to Gods long sufferance, and long animitie.
That our possessions, habitations, Dwelling houses, and Churches Are not laid waste, and made desolate, it is to be ascribed to God's long sufferance, and long animitie.
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both in Iudea; the one in the southerne climate of that country where on Nabal the husband of Abigail did dwell, 1 Sam. 25.2. the other neere vnto Ptolemais, towards the sea coast, vpon which Elias prayed for raine, 1 Kings 8.42. St Hierome seemeth to doubt;
both in Iudea; the one in the southern climate of that country where on Nabal the husband of Abigail did dwell, 1 Sam. 25.2. the other near unto Ptolemais, towards the sea coast, upon which Elias prayed for rain, 1 Kings 8.42. Saint Jerome seems to doubt;
But Ribera resolueth for that Carmel, which was neere vnto Ptolemais, because it did appertaine to the lot of the ten tribes, against whom Amos in this booke prophecieth.
But Ribera resolveth for that Mount carmel, which was near unto Ptolemais, Because it did appertain to the lot of the ten tribes, against whom Amos in this book Prophesieth.
St Hierome writing vpon Esay. 16. saith, it is the Scriptures idiome, and proper forme of speech euermore to compare the rich hill Carmel, to fertilitie,
Saint Jerome writing upon Isaiah. 16. Says, it is the Scriptures idiom, and proper Form of speech evermore to compare the rich hill Mount carmel, to fertility,
therefore Carmel is appellatiuely taken for any place set with corne, trees, or vines; and specially withstanding corne, with new & fat wheat while it is in eare:
Therefore Mount carmel is appellatively taken for any place Set with corn, trees, or vines; and specially withstanding corn, with new & fat wheat while it is in ear:
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The top of Carmel ] In the Hebrew it is the head of Carmel. The head, or top of Carmel, is the Scripture phrase, to expresse whatsoeuer is best in Carmel. By the like phrase we say Caput vnguenti, the head or the top of the ointment, to signifie the best of the ointment.
The top of Mount carmel ] In the Hebrew it is the head of Mount carmel. The head, or top of Mount carmel, is the Scripture phrase, to express whatsoever is best in Mount carmel. By the like phrase we say Caput vnguenti, the head or the top of the ointment, to signify the best of the ointment.
Thus saith the Lord: because of the wickednesse of thy workes, whereby thou hast forsaken mee, the Lord shall smite thee with blasting, and with mildew:
Thus Says the Lord: Because of the wickedness of thy works, whereby thou hast forsaken me, the Lord shall smite thee with blasting, and with mildew:
In the 8. chapter of Hosea, and the 7. verse, because Israel transgressing the couenant of the Lord, and trespassing against his law, had sowen the wind, thus saith the Lord: they shall reape the whirlewind: it hath no stalke;
In the 8. chapter of Hosea, and the 7. verse, Because Israel transgressing the Covenant of the Lord, and trespassing against his law, had sown the wind, thus Says the Lord: they shall reap the whirlwind: it hath no stalk;
If so, what profit then can we, matching Israel in their most grieuous transgressions, & trespasses, expect from Carmel, our most fruitfull, and pleasant fields?
If so, what profit then can we, matching Israel in their most grievous transgressions, & Trespasses, expect from Mount carmel, our most fruitful, and pleasant fields?
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To make an end of this discourse, I would I could write it in your harts, what the sweetest singer, Psa. 107.34. deliuereth vnto you, touching this point:
To make an end of this discourse, I would I could write it in your hearts, what the Sweetest singer, Psa. 107.34. Delivereth unto you, touching this point:
What fruit can you looke for out of barrennesse? And by this one place you see, that God turneth a fruitfull land into barrennesse, for the w•ckednesse of them that dwel therein.
What fruit can you look for out of Barrenness? And by this one place you see, that God turns a fruitful land into Barrenness, for the w•ckednesse of them that dwell therein.
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namely, that for the sinnes of a people, God will make their Carmel to wither; that for the sinnes of a people, God will make best grounds to yeeld them little, or no profit.
namely, that for the Sins of a people, God will make their Mount carmel to wither; that for the Sins of a people, God will make best grounds to yield them little, or no profit.
A first vse, is to admonish such as doe dwell in delectable, pleasant, well watred, and fruitfull places, that they boast not ouermuch of their fertile, and sweet possessions:
A First use, is to admonish such as do dwell in delectable, pleasant, well watered, and fruitful places, that they boast not overmuch of their fertile, and sweet possessions:
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A second vse, is to warne rich men, the richer sort among you, that weighing rightly the power of Almighty God, by which he maketh the top of Carmel to wither,
A second use, is to warn rich men, the Richer sort among you, that weighing rightly the power of Almighty God, by which he makes the top of Mount carmel to wither,
Which if you disobey, contemne, and cast behinde you, assure your selues, your riches are none of yours, you are not the right owners of them but meere vsurpers.
Which if you disobey, contemn, and cast behind you, assure your selves, your riches Are none of yours, you Are not the right owners of them but mere usurper's.
Art thou rich in mony? thou art in danger of theeues art thou plentifull in h•ush•ld stuffe? thou are in danger of fire: hast thou much gold? the rust doth venime it, and thee:
Art thou rich in money? thou art in danger of thieves art thou plentiful in h•ush•ld stuff? thou Are in danger of fire: hast thou much gold? the rust does venom it, and thee:
is thy maintenance by husbandrie? blastings and mildewes will hinder thee, the palmer worm, will eat thy fruits, that which the palmer worme shall leaue, the grash•pper shall eat;
is thy maintenance by Husbandry? blastings and mildews will hinder thee, the palmer worm, will eat thy fruits, that which the palmer worm shall leave, the grash•pper shall eat;
that he should make our best grounds to yeeld vs little or no profit; that he should smite vs with blasting, and mildew; that hee should make the Heauen ouer our head, brasse; and the Earth vnder vs, yron: that insteed of raine, hee should giue vs aust and ashes; that he should take from vs, his corne, his wine, his wool, his flax,
that he should make our best grounds to yield us little or no profit; that he should smite us with blasting, and mildew; that he should make the Heaven over our head, brass; and the Earth under us, iron: that instead of rain, he should give us aust and Ashes; that he should take from us, his corn, his wine, his wool, his flax,
I will not weary your religious eares with prophane, though fit sentences for this argument, out of Horace, Tibullus, Lucan, & Plutarch; nor with those well knowne prouerbs, Dij lenti, sed certi vindices, Dij lane os pedes habent:
I will not weary your religious ears with profane, though fit sentences for this argument, out of Horace, Tibullus, Lucan, & Plutarch; nor with those well known proverbs, Dij lenti, sed certi Vindices, Dij lane os pedes habent:
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Tacito pede, and Cunctabundus naturâ Deus. From Natures schoole I recall my selfe to the God of Nature; who though in his word of eternal truth he proclaimeth himselfe NONLATINALPHABET a God slow to anger, and is for such acknowledged by the neuer fayling testifications,
Tacito pede, and Cunctabundus naturâ Deus. From Nature's school I Recall my self to the God of Nature; who though in his word of Eternal truth he proclaims himself a God slow to anger, and is for such acknowledged by the never failing testifications,
and reports of diuinely inspired Prophets and Apostles: is notwithstanding in the same word noted to recompense the iniquity of the Fathers into the bosome of their children after them. It must stand euer good:
and reports of divinely inspired prophets and Apostles: is notwithstanding in the same word noted to recompense the iniquity of the Father's into the bosom of their children After them. It must stand ever good:
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Wherefore (dearely beloued in the Lord) while God is pleased, to withhold from vs his owne hand of Iustice, & to stretch ouer vs his other of Mercy, to the blessing of vs in our fields in our cattle, in our store, let vs not be wedded to the hardnesse of our owne hearts;
Wherefore (dearly Beloved in the Lord) while God is pleased, to withhold from us his own hand of justice, & to stretch over us his other of Mercy, to the blessing of us in our fields in our cattle, in our store, let us not be wedded to the hardness of our own hearts;
Let vs walke no more, as formerly we haue done, in gluttony, in drunkennes, in chambering, in wantonnesse, in strife, in enuying, in deceit, in falshood, in vanitie; but let vs walke honestly as in the day;
Let us walk no more, as formerly we have done, in gluttony, in Drunkenness, in chambering, in wantonness, in strife, in envying, in deceit, in falsehood, in vanity; but let us walk honestly as in the day;
Whatsoeuer things are true, & honest, and iust, and pure, and doe pertaine to loue, and are of good report; if there be any vertue, or praise, thinke we on these things.
Whatsoever things Are true, & honest, and just, and pure, and do pertain to love, and Are of good report; if there be any virtue, or praise, think we on these things.
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and when the day of our separation shall be, that we must leaue the earth, a vale of teares, and miseri•, he will translate vs to Jerusalem aboue, the place of eternal 〈 ◊ 〉,
and when the day of our separation shall be, that we must leave the earth, a vale of tears, and miseri•, he will translate us to Jerusalem above, the place of Eternal 〈 ◊ 〉,
I will breake also the barres of Damascus, and cut off the inhabitant of Bikeath-aven: and him that holdeth the scepter out of Beth-eden, and the people of Aram shall goe into captiuitie vnto Kir, saith the Lord.
I will break also the bars of Damascus, and Cut off the inhabitant of Bikeath-aven: and him that holds the sceptre out of Beth-eden, and the people of Aram shall go into captivity unto Kir, Says the Lord.
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and directed with his message peculiarly and properly to the ten reuolted Tribes, the kingdome of Israel. The mention that is made of Iudah, is made but incidently, and by the way.
and directed with his message peculiarly and properly to the ten revolted Tribes, the Kingdom of Israel. The mention that is made of Iudah, is made but incidently, and by the Way.
and a part of the next, in making rehearsall of foraine nations, their transgressions, and punishments? Why doth he acquaint Israel with his burdensome prophecies against the Syrians, the Philistines, the Tyrians, the Edomites, the Ammonites, the Moabites? why doth he not rather discharge his function,
and a part of the next, in making rehearsal of foreign Nations, their transgressions, and punishments? Why does he acquaint Israel with his burdensome prophecies against the Syrians, the philistines, the Tyrians, the Edomites, the Ammonites, the Moabites? why does he not rather discharge his function,
1 That he might be the more patiently heard of his country-men the Israelites. The Israelites seeing their Prophet Amos so sharpe against the Syrians, and other their enemies, could not,
1 That he might be the more patiently herd of his countrymen the Israelites. The Israelites seeing their Prophet Amos so sharp against the Syrians, and other their enemies, could not,
2 That they might haue no cause to wonder, if God should at any time come against them in vengeance, seeing that God would not spare the Syrians, and other their neighbour Countries,
2 That they might have no cause to wonder, if God should At any time come against them in vengeance, seeing that God would not spare the Syrians, and other their neighbour Countries,
3 That they might the more feare at the words of this prophecie, when they should see the Syrians, and other nations, afflicted, and tormented accordingly.
3 That they might the more Fear At the words of this prophecy, when they should see the Syrians, and other Nations, afflicted, and tormented accordingly.
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Here might they thus haue argued? Wil not God spare our neighbours, the Syrians, & the rest? Then out of doubt he wil not spare vs. They silly people neuer knew the holy will of God,
Here might they thus have argued? Wil not God spare our neighbours, the Syrians, & the rest? Then out of doubt he will not spare us They silly people never knew the holy will of God,
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From the reasons why Amos first prophecieth against forraine nations, & then against the Lords people Israel, I come now to treat particularly of his prophecy against the Syrians, vers. 3, 4, 5.
From the Reasons why Amos First Prophesieth against foreign Nations, & then against the lords people Israel, I come now to Treat particularly of his prophecy against the Syrians, vers. 3, 4, 5.
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Wherein I commend to your christian considerations three parts. 1 A preface, proeme, or entrance, vers. 3. Thus saith the Lord. 2 A Prophecie, in the 3, 4,
Wherein I commend to your christian considerations three parts. 1 A preface, proem, or Entrance, vers. 3. Thus Says the Lord. 2 A Prophecy, in the 3, 4,
The preface, and the conclusion do make for the authoritie of the prophecie, verse. 3. and 5. In the prophesie these parts may be obserued. 1 A generall accusation of the Syrians, verse the 3. For three transgressions of Damascus, and for foure. 2 A protestation of almighty God against them, I will not turne to it.
The preface, and the conclusion do make for the Authority of the prophecy, verse. 3. and 5. In the prophesy these parts may be observed. 1 A general accusation of the Syrians, verse the 3. For three transgressions of Damascus, and for foure. 2 A protestation of almighty God against them, I will not turn to it.
Thus saith the Lord ] It is a very vsuall thing with the Prophets, so to begin their special Prophecies, to let the world vnderstand, that they feigne nothing out of their owne braines,
Thus Says the Lord ] It is a very usual thing with the prophets, so to begin their special Prophecies, to let the world understand, that they feign nothing out of their own brains,
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but that whatsoeuer they speake they haue receiued it from the spirit of the Lord. Thus saith, not Amos, but in Amos the Lord. The Lord, the powerfull Iehouah of whom you heard at large out of my third lecture vpon this chapter.
but that whatsoever they speak they have received it from the Spirit of the Lord. Thus Says, not Amos, but in Amos the Lord. The Lord, the powerful Jehovah of whom you herd At large out of my third lecture upon this chapter.
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Thus saith the Lord ] the powerfull Iehouah, who made the heauens and spread them out like a curtaine, to cloath himselfe with light as with a garment;
Thus Says the Lord ] the powerful Jehovah, who made the heavens and spread them out like a curtain, to cloth himself with Light as with a garment;
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who made the sea, to lay the beames of his chamber therein, & placed the sands for bounds vnto it, neuer to be passed ouer, howsoeuer the waues thereof shall rage,
who made the sea, to lay the beams of his chamber therein, & placed the sands for bounds unto it, never to be passed over, howsoever the waves thereof shall rage,
and shall he not accomplish it? Balaam confesseth as much vnto Balak, Num. 23.19. God is not as man, that he should lie, nor as the sonne of man, that he should repent.
and shall he not accomplish it? balaam Confesses as much unto Balak, Num. 23.19. God is not as man, that he should lie, nor as the son of man, that he should Repent.
All his words, yea all the titles of his words are yea and Amen. Verily saith our Sauiour, Matth. 5.18. Heauen and earth shall perish, before one iote, or any one tittle of Gods law shall escape vnfulfilled.
All his words, yea all the titles of his words Are yea and Amen. Verily Says our Saviour, Matthew 5.18. Heaven and earth shall perish, before one jot, or any one tittle of God's law shall escape unfulfilled.
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and not of this only, but of all other the Prophecies of holy Scripture; that neither this, nor any other Prophecies of old, is destitute of diuine authority.
and not of this only, but of all other the Prophecies of holy Scripture; that neither this, nor any other Prophecies of old, is destitute of divine Authority.
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God almighty spake in old ime to our fathers by the mouth of Moses, Exod. 4.12. and not by the mouth of Moses only, but by the mouths of all his Prophets, Heb. 1.1. and 2 Peter 1.20. Know this that no prophecy in the Scripture is of any priuate motion.
God almighty spoke in old ime to our Father's by the Mouth of Moses, Exod 4.12. and not by the Mouth of Moses only, but by the mouths of all his prophets, Hebrew 1.1. and 2 Peter 1.20. Know this that no prophecy in the Scripture is of any private motion.
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It must stand euer true what is recorded, 2 Tim. 3.16. the whole Scripture (and euery parcell thereof) is giuen by inspiration of God, and hath inward witnesse from that Spirit, which is the author of all truth.
It must stand ever true what is recorded, 2 Tim. 3.16. the Whole Scripture (and every parcel thereof) is given by inspiration of God, and hath inward witness from that Spirit, which is the author of all truth.
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Whensoeuer were the time, whatsoeuer were the meanes, whosoeuer were the man; wheresoeuer were the place, whatsoeuer were the people, the words were the Lords.
Whensoever were the time, whatsoever were the means, whosoever were the man; wheresoever were the place, whatsoever were the people, the words were the lords.
Thus saith the Lord ] How then dare we, potters cla•, lift vp our hands against him, that fashioned vs? How dare we absent our selues from his house of prayer, where God in and by his holy word speaketh vnto vs? How dare we,
Thus Says the Lord ] How then Dare we, potters cla•, lift up our hands against him, that fashioned us? How Dare we absent our selves from his house of prayer, where God in and by his holy word speaks unto us? How Dare we,
But I will not at this time presse you any further with this point, hauing heretofore in my fourth lecture occasioned by the Lords roaring out of Sion, and vttering his vowe from Ierusalem, exhorted you in many words, to the due performance of your dutifull seruice of God in this place.
But I will not At this time press you any further with this point, having heretofore in my fourth lecture occasioned by the lords roaring out of Sion, and uttering his Voelli from Ierusalem, exhorted you in many words, to the due performance of your dutiful service of God in this place.
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For this present, I will onely giue you a taste of the sweetnesse of the word of the Lord, conueyed vnto vs by the ministeries of his sanctified Prophets, Euangelists, & Apostles.
For this present, I will only give you a taste of the sweetness of the word of the Lord, conveyed unto us by the ministeries of his sanctified prophets, Evangelists, & Apostles.
It is the Lords most royall and celestiall testament, the oracles of his heauenly sanctuary, the only key vnto vs of his reuealed counsels; milke from his sacred breasts;
It is the lords most royal and celestial Testament, the oracles of his heavenly sanctuary, the only key unto us of his revealed Counsels; milk from his sacred breasts;
the earnest and pledge of his fauour to his Church, the light of our feet, ioy of our hearts, breath of our nostrils, pillar of our faith, anchor of our hope, ground of our loue, euidences,
the earnest and pledge of his favour to his Church, the Light of our feet, joy of our hearts, breath of our nostrils, pillar of our faith, anchor of our hope, ground of our love, evidences,
Now followeth the prophecie against the Syrians: wherein I commended to your Christian considerations foure things 1 The generall accusation of the Syrians, vers. 3. For three transgressions of Damascus, and for foure. 2 The Lords protestation against them, verse the 3. I will not turne to it.
Now follows the prophecy against the Syrians: wherein I commended to your Christian considerations foure things 1 The general accusation of the Syrians, vers. 3. For three transgressions of Damascus, and for foure. 2 The lords protestation against them, verse the 3. I will not turn to it.
set downe generally, and specially. Generally verse 4. I wil send a fire into the house of Hazael, and it shall deuoure the palaces of Ben-hadad. Specially vers.
Set down generally, and specially. Generally verse 4. I will send a fire into the house of hazael, and it shall devour the palaces of Benhadad. Specially vers.
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as some coniecture, by Eliez•r, the steward of Abrahams house, who was surnamed Damascus, Gen. 15.2. The first mention of this city is Gen. 14.15. Others holding the name of this city to haue beene more ancient than Abraham, doe attribute the building of this city to Huz, one of the sonnes of Aram, Gen. 10.23. Whereupon Dama•cus was called also Aram, as S. Hierome witnesseth.
as Some conjecture, by Eliez•r, the steward of Abrahams house, who was surnamed Damascus, Gen. 15.2. The First mention of this City is Gen. 14.15. Others holding the name of this City to have been more ancient than Abraham, do attribute the building of this City to Huz, one of the Sons of Aram, Gen. 10.23. Whereupon Dama•cus was called also Aram, as S. Jerome Witnesseth.
For the present know yee, that Damascus was the Metropolitane, and chiefest city of Syria; whence by a figure, the figure Synecdoche, it is here in my text, put for the whole country of Syria. By this figure Synecdoche in the name Damascus, our Prophet here threatneth all inhabitants in the country about Damascus; hee citeth all the Syrians to appeare before the tribunall seat of Almighty God, because they had vniustly troubled and vexed the city Gilead. But of this hereafter.
For the present know ye, that Damascus was the Metropolitan, and chiefest City of Syria; whence by a figure, the figure Synecdoche, it is Here in my text, put for the Whole country of Syria. By this figure Synecdoche in the name Damascus, our Prophet Here threatens all inhabitants in the country about Damascus; he citeth all the Syrians to appear before the tribunal seat of Almighty God, Because they had unjustly troubled and vexed the City Gilead. But of this hereafter.
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These three transgressions of Damascus, are in the iudgement of Arias Montanus, the same with the three transgressions of Azzah, and of Tyrus, and of Edom, and of Ammon, and of Moab, and of Iudah, and of Israel, so often repeated in this and the next chapters,
These three transgressions of Damascus, Are in the judgement of Arias Montanus, the same with the three transgressions of Gaza, and of Tyre, and of Edom, and of Ammon, and of Moab, and of Iudah, and of Israel, so often repeated in this and the next Chapters,
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For three transgressions of Damascus, and for foure. ] S. Hierom expoundeth these words, as if the Syrians of Damascus had dealt cruelly against the people of God, not once, or twice only,
For three transgressions of Damascus, and for foure. ] S. Hieronymus expoundeth these words, as if the Syrians of Damascus had dealt cruelly against the people of God, not once, or twice only,
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euen to thresh them with threshing instruments of iron, shall I not visit for these things? is it not time that I beat them with rods? is it not necessary that I turne from them the countenance of my clemency?
even to thresh them with threshing Instruments of iron, shall I not visit for these things? is it not time that I beatrice them with rods? is it not necessary that I turn from them the countenance of my clemency?
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According to that which we read, Iob 33.29. All these things will God worke twice or thrice with a man, that he may turne backe his soule from the pit, to be illuminated in the light of the liuing.
According to that which we read, Job 33.29. All these things will God work twice or thrice with a man, that he may turn back his soul from the pit, to be illuminated in the Light of the living.
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For three transgressions and for foure. ] Some doe ioyne these numbers to make seuen; because the number of seuen in holy Scripture, is a number of plenitude and perfection, as Leu. 26.18.
For three transgressions and for foure. ] some do join these numbers to make seuen; Because the number of seuen in holy Scripture, is a number of plenitude and perfection, as Leu. 26.18.
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To which sense here by three transgressions, and foure, that is, by seu•n, they affirme the multitude and greatnesse of the sinnes of Damascus to be designed, and pointed at.
To which sense Here by three transgressions, and foure, that is, by seu•n, they affirm the multitude and greatness of the Sins of Damascus to be designed, and pointed At.
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For three transgressions of Damascus, and for foure. ] The last exposition, wherewith I will now hold you, is the most generall, proper, and significant:
For three transgressions of Damascus, and for foure. ] The last exposition, wherewith I will now hold you, is the most general, proper, and significant:
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For three transgressions of Damascus and for foure, I will not turne to it. Hauing thus expounded these words, giue me leaue out of them to gather such notes,
For three transgressions of Damascus and for foure, I will not turn to it. Having thus expounded these words, give me leave out of them to gather such notes,
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My first note is, Three transgressions and foure doe plucke downe from Heauen the most certaine wrath and vengeance of God vpon the transgressors. The doctrine.
My First note is, Three transgressions and foure do pluck down from Heaven the most certain wrath and vengeance of God upon the transgressors. The Doctrine.
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God makes it good by an oath, Deut. 32.41. that he will whet his glittering sword, & his hand shall take hold on iudgement to execute vengeance vpon sinners.
God makes it good by an oath, Deuteronomy 32.41. that he will whet his glittering sword, & his hand shall take hold on judgement to execute vengeance upon Sinners.
and scourgeth sin. Sinne was his motiue to cast downe Angels into Hell, to thrust Adam out of Paradise, to turne cities into ashes, to ruinate nations, to torment his owne bowels in the similitude of sinfull flesh:
and scourges since. Sin was his motive to cast down Angels into Hell, to thrust Adam out of Paradise, to turn cities into Ashes, to ruinate Nations, to torment his own bowels in the similitude of sinful Flesh:
This is done three manner of wayes. 1 By committing one sin in the necke of another. 2 By falling often into the same sin. 3 By lying in sinne without repentance.
This is done three manner of ways. 1 By committing one since in the neck of Another. 2 By falling often into the same since. 3 By lying in sin without Repentance.
Great is the strength that sin gathereth, by growing, and going forwards. The growth of sin Albertus Magnus shadoweth in marshalling the order of sinning:
Great is the strength that since gathereth, by growing, and going forward. The growth of since Albert Magnus shadoweth in marshalling the order of sinning:
an euill thought; it hasteth out into an euill word; then followeth the wicked worke: what is the end of all? Desperation, waited on by finall impenitency.
an evil Thought; it hastes out into an evil word; then follows the wicked work: what is the end of all? Desperation, waited on by final impenitency.
He cryeth vnto the fooles, (and are not we such fool•s?) Prou. 1.22. O ye foolish, how long will yee loue foolishnesse? Hee cryeth vnto the faithlesse (and is our faith liuing?) Matt. 17.17. O generation faithlesse and crooked, how long now shall I suffer you? He cryeth vnto the Iewes, (and are not we as bad as the Iewes? ) O Ierusalem, Ierusalem, how often? He dressed his vineyard with the best and kindliest husbandry, that his heart could inuent, Esai. 5.2. afterward he looked for fruit;
He Cries unto the Fools, (and Are not we such fool•s?) Prou. 1.22. Oh you foolish, how long will ye love foolishness? He Cries unto the faithless (and is our faith living?) Matt. 17.17. Oh generation faithless and crooked, how long now shall I suffer you? He Cries unto the Iewes, (and Are not we as bad as the Iewes?) Oh Ierusalem, Ierusalem, how often? He dressed his vineyard with the best and kindliest Husbandry, that his heart could invent, Isaiah. 5.2. afterwards he looked for fruit;
if we defer our obedience to the second call, we may be preuented. Then may God iustly say to vs, as he said vnto the Iewes, Esai. 65.12. I called, and ye did not answer;
if we defer our Obedience to the second call, we may be prevented. Then may God justly say to us, as he said unto the Iewes, Isaiah. 65.12. I called, and you did not answer;
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We know that God punished his Angels in heauen for one breach; Adam for one morsell; Miriam for one slander; Moses for one angry word; Achan for one sacrilege;
We know that God punished his Angels in heaven for one breach; Adam for one morsel; Miriam for one slander; Moses for one angry word; achan for one sacrilege;
Ezechias for once shewing his treasures to the Embassadours of Babel; Iosias for once going to warre without asking counsell of the Lord; and Ananias and Sapphira for once lying to the holy Ghost.
Hezekiah for once showing his treasures to the ambassadors of Babel; Iosias for once going to war without asking counsel of the Lord; and Ananias and Sapphira for once lying to the holy Ghost.
Is the Lords hand now shortned that he cannot be as speedy, and quicke, in auenging himselfe vpon vs for our offences? Farre be it from vs so to thinke.
Is the lords hand now shortened that he cannot be as speedy, and quick, in avenging himself upon us for our offences? far be it from us so to think.
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From Arnon to the city Cedar, it is called Galaad; then to Bozra it is named Seir, afterward Hermon, and so reaching to Damascus it is ioyned to Libanus: and therefore as S. Hierom saith, in the 22. of Ier. verse 6. Lebanon is called the head, or beginning of Galeed.
From Arnon to the City Cedar, it is called Gilead; then to Bozrah it is nam Seir, afterwards Hermon, and so reaching to Damascus it is joined to Lebanon: and Therefore as S. Hieronymus Says, in the 22. of Jeremiah verse 6. Lebanon is called the head, or beginning of Galeed.
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Gilead, or Galaad, or Galeed, is also a region or country, called D•ut. 34 1. The land of Gilead, possessed by the Reubenites. Gadites, and halfe the tribe of Manasseh, as Num. 32.33.
Gilead, or Gilead, or Galeed, is also a region or country, called D•ut. 34 1. The land of Gilead, possessed by the Reubenites. Gadites, and half the tribe of Manasses, as Num. 32.33.
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because they haue threshed Gilead with threshing instruments of yron. Now let vs see what lessons may bee taken from hence for our further instruction, and meditation.
Because they have threshed Gilead with threshing Instruments of iron. Now let us see what Lessons may be taken from hence for our further instruction, and meditation.
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The inhabitants of the land of Gilead were Gods owne people, his people Israel, of the tribes of Reuben, Gad, and Manasseh: against whom the Syrians of Damascus did so rage,
The inhabitants of the land of Gilead were God's own people, his people Israel, of the tribes of Reuben, Gad, and Manasses: against whom the Syrians of Damascus did so rage,
and learned, describe them to you. One of the Hebrew Doctors R. Dauid Kimchi makes them to be planks of wood, to the which on the nether side are fastned little stones, to part the wheat from the huske, and chaffe;
and learned, describe them to you. One of the Hebrew Doctors R. David Kimchi makes them to be planks of wood, to the which on the neither side Are fastened little stones, to part the wheat from the husk, and chaff;
which cannot be the threshing instruments in this place, because these were of iron. Saint Hierome saith, they were a kinde of waines, or carts, with wheeles of iron,
which cannot be the threshing Instruments in this place, Because these were of iron. Saint Jerome Says, they were a kind of wains, or carts, with wheels of iron,
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Some doe take these instruments to bee iron flailes, or carres, or corne carts, or some such like instrument, of old time in vse for the threshing out of corne.
some do take these Instruments to be iron flails, or cars, or corn carts, or Some such like Instrument, of old time in use for the threshing out of corn.
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Here some doe •••er 〈 ◊ 〉 •y•••rak•• 〈 ◊ 〉 Gualt•• •••re dreyes or sleddes of yron, as Marinus in his Arca No•, ••ure wheeles of yron, as Theodotio, and Symmachus; some sawes of yron, as the Septuagint, and Caluin; some harrowes of yron, as the French translation.
Here Some do •••er 〈 ◊ 〉 •y•••rak•• 〈 ◊ 〉 Gualt•• •••re dreyes or sleds of iron, as Marinus in his Arca No•, ••ure wheels of iron, as Theodotio, and Symmachus; Some saws of iron, as the septuagint, and Calvin; Some harrows of iron, as the French Translation.
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whether waines, or carts, or carres, or dreys, or sleds of yron, or wheeles of yron, or flailes of yron, or rakes of yron, or harrowes of yron, or sawes of yron: it is out of doubt, that the holy Spirit by this kind of speech (they threshed Gilead with threshing instruments of yron) noteth the extreme cruelty practised by the Syrians, against the people of God, the Gileadites, the Israelites, of the tribes of Reuben, Gad, and Manasseh.
whither wains, or carts, or cars, or dreys, or sleds of iron, or wheels of iron, or flails of iron, or rakes of iron, or harrows of iron, or saws of iron: it is out of doubt, that the holy Spirit by this kind of speech (they threshed Gilead with threshing Instruments of iron) notes the extreme cruelty practised by the Syrians, against the people of God, the Gileadites, the Israelites, of the tribes of Reuben, Gad, and Manasses.
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Witnesse my text, where the Lord protesteth that he will not turne Damascus, that is, that he will not recall the Syrians from their errour into the right way, that he wil not bring them againe into his fauour, that he wil leaue them to themselues;
Witness my text, where the Lord protesteth that he will not turn Damascus, that is, that he will not Recall the Syrians from their error into the right Way, that he will not bring them again into his favour, that he will leave them to themselves;
or signifie the notorious cruelty of the Syrian Kings vpon the Gileadites; but I take it to be a proper speech of a true thing, indeed acted by Hazael, King of Syria, against the Gileadites; according to the word of God which came to Elizeus the Prophet touching Hazael, 2 King. 8.12. where Elizeus weeping thus speaketh vnto Hazael: I know the euill that thou shalt doe vnto the children of Israel:
or signify the notorious cruelty of the Syrian Kings upon the Gileadites; but I take it to be a proper speech of a true thing, indeed acted by hazael, King of Syria, against the Gileadites; according to the word of God which Come to Elisha the Prophet touching hazael, 2 King. 8.12. where Elisha weeping thus speaks unto hazael: I know the evil that thou shalt do unto the children of Israel:
euen all the land of Gilead, the Gadite•, & the Reubenits, and them that were of Manasseh, from Aroer, (which is by the riuer Arnon ) and Gilead, and Bashan. All these regions did Kng Hazael grieuously torment,
even all the land of Gilead, the Gadite•, & the Reubenites, and them that were of Manasses, from Aroer, (which is by the river Arnon) and Gilead, and Bashan. All these regions did King hazael grievously torment,
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but specially the Gileadites, who therefore are twise mentioned in the fore-cited conquest of Hazael: The Gileadites did Hazaell, King of Aram, destroy, and make like dust beaten to powder, 2 King. 13.7. They threshed Gilead with threshing instruments of yron ] The like torments haue beene inflicted, with the good approbation of Almightie God, by King Dauid vpon the Ammonites, 2. Sam. 12.31.
but specially the Gileadites, who Therefore Are twice mentioned in the forecited conquest of hazael: The Gileadites did Hazaell, King of Aram, destroy, and make like dust beaten to powder, 2 King. 13.7. They threshed Gilead with threshing Instruments of iron ] The like torments have been inflicted, with the good approbation of Almighty God, by King David upon the Ammonites, 2. Sam. 12.31.
He threshed Gilead with threshing instruments of yron ] A course that God can bee content shall be taken with Moab, Esai. 25.10. Moab shall be threshed, as straw is threshed:
He threshed Gilead with threshing Instruments of iron ] A course that God can be content shall be taken with Moab, Isaiah. 25.10. Moab shall be threshed, as straw is threshed:
The cruell tyrant Adonibezek did cut off the thumbes, and great toes of seuenty Kings, and caused them to gather the crums vnder his table, Iudg. 1.7. but what was his reward? As he had done to those captiue Kings, so did God doe to him againe.
The cruel tyrant Adonibezek did Cut off the thumbs, and great toes of seuenty Kings, and caused them to gather the crumbs under his table, Judges 1.7. but what was his reward? As he had done to those captive Kings, so did God do to him again.
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But what was their reward? You may see it by the propheticall denuntiation of the ruine of Babel, Psal. 137.8, 9. O daughter of Babel, worthy to be destroyed:
But what was their reward? You may see it by the prophetical denunciation of the ruin of Babel, Psalm 137.8, 9. Oh daughter of Babel, worthy to be destroyed:
This reward of Babel is enlarged, Esay 13.16. Their children shall be broken in peeces before their eyes: their houses shall be spoiled; and their wiues rauished.
This reward of Babel is enlarged, Isaiah 13.16. Their children shall be broken in Pieces before their eyes: their houses shall be spoiled; and their wives ravished.
Thus not to trouble you with many examples, we see by the reward of cruelty in the examples of Adonibezek, Agag, and the Babylonians, that God abhorreth it.
Thus not to trouble you with many Examples, we see by the reward of cruelty in the Examples of Adonibezek, Agag, and the Babylonians, that God abhorreth it.
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God abhorreth cruelty, howsoeuer he doth punish it with another cruelty. God repaieth cruelty with cruelty, according to the well knowne prouerbe, Matth. 7.2. With what measure you mete, with the same shall men measure to you againe.
God abhorreth cruelty, howsoever he does Punish it with Another cruelty. God repayeth cruelty with cruelty, according to the well known proverb, Matthew 7.2. With what measure you meet, with the same shall men measure to you again.
When we are well assured, that the cruel themselues shall taste of cruelty by way of punishment, we will be afraid to behaue our selues towards any cruelly. All cruelty is checked by the law of God, by the sixt commandement, Thou shalt doe no murther; or Thou shalt not kill.
When we Are well assured, that the cruel themselves shall taste of cruelty by Way of punishment, we will be afraid to behave our selves towards any cruelly. All cruelty is checked by the law of God, by the sixt Commandment, Thou shalt do no murder; or Thou shalt not kill.
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The law that is written, Deut. 25 3. touching forty stripes, and not aboue, to be giuen to an offender, should draw our cruel rage and fierce affections to pity and compassion.
The law that is written, Deuteronomy 25 3. touching forty stripes, and not above, to be given to an offender, should draw our cruel rage and fierce affections to pity and compassion.
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nor put a stumbling blocke before the blinde. Sixtly, if we iniurie a stranger. This is a cruelty, and specially controlled, Exod. 22.21. Thou shalt not doe iniury to a stranger, neither oppresse him.
nor put a stumbling block before the blind. Sixty, if we injury a stranger. This is a cruelty, and specially controlled, Exod 22.21. Thou shalt not doe injury to a stranger, neither oppress him.
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Seuenthly, if we molest any widow, or fatherlesse childe. This is a cruelty, and specially checkt, Exod. 22.22. Ye shal not trouble any widow, or fatherlesse child.
Seuenthly, if we molest any widow, or fatherless child. This is a cruelty, and specially checked, Exod 22.22. You shall not trouble any widow, or fatherless child.
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This cruelty is taxed, Exod. 22.25. If thou lend mony to the poore with thee, thou shalt not be as an vsurer vnto him, ye shall not oppresse him with vsury.
This cruelty is taxed, Exod 22.25. If thou lend money to the poor with thee, thou shalt not be as an usurer unto him, you shall not oppress him with Usury.
if you vse your neighbour discourteously, or make him your laughing stock, or taūting recreatiō? if you vse any of Gods creatures hardly: if you iniury strangers: if you molest fatherlesse children, & widowes: if you be too seuere in punishing your seruants, or children:
if you use your neighbour discourteously, or make him your laughing stock, or taunting recreation? if you use any of God's creatures hardly: if you injury Strangers: if you molest fatherless children, & Widows: if you be too severe in punishing your Servants, or children:
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Thus farre haue I beene carried by my first doctrine, grounded vpon these words, They haue threshed Gilead with threshing instruments of iron. My doctrine was:
Thus Far have I been carried by my First Doctrine, grounded upon these words, They have threshed Gilead with threshing Instruments of iron. My Doctrine was:
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] They ] that is, the Syrians, Gods enemies, haue threshed Gilead ] that is, some of the Israelites, Gods owne people, with threshing instruments of iron.
] They ] that is, the Syrians, God's enemies, have threshed Gilead ] that is, Some of the Israelites, God's own people, with threshing Instruments of iron.
This point is notably verified, in Lot sore pressed vpon by the Sodomites, Gen. 19.9. in the Israelites, hardly dealt with by the Aegyptians, Exod. 1.11. &c. in the 70. brethren, sons of Ierubbaal, persecuted by Abimelech, most of them to the death, Iudg. 9.5. in Ieremie twise euill entreated;
This point is notably verified, in Lot soar pressed upon by the Sodomites, Gen. 19.9. in the Israelites, hardly dealt with by the egyptians, Exod 1.11. etc. in the 70. brothers, Sons of Jerubbaal, persecuted by Abimelech, most of them to the death, Judges 9.5. in Ieremie twice evil entreated;
first beaten, and put in the stockes by Pashure, Ier. 20.2. and a second time beaten and imprisoned by Zedechias his nobles, Ier. 37.15. In the three children, cast into the fiery furnace by Nabuchodonosor, Dan. 3.21. Many more are the examples registred in the booke of God, fit to proue this point:
First beaten, and put in the stocks by Pashure, Jeremiah 20.2. and a second time beaten and imprisoned by Zedechiah his Nobles, Jeremiah 37.15. In the three children, cast into the fiery furnace by Nebuchadnezzar, Dan. 3.21. Many more Are the Examples registered in the book of God, fit to prove this point:
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which also may further appeare vnto you, in those bloudy persecutions after Christ his death by the Romane Emperours, in those strange torments which they deuised to keepe downe religion,
which also may further appear unto you, in those bloody persecutions After christ his death by the Roman emperors, in those strange torments which they devised to keep down Religion,
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My doctrine, God often humbleth his seruants vnder his foes, and their aduersaries. The reason is, The disobedience of Gods seruants to the word of God. The vses of this doctrine.
My Doctrine, God often Humbleth his Servants under his foes, and their Adversaries. The reason is, The disobedience of God's Servants to the word of God. The uses of this Doctrine.
Measure not therfore the fauour of God, by the blessings or aduersities of this life. Whatsoeuer out estate be now, or hereafter shall be, let vs therewith be contented.
Measure not Therefore the favour of God, by the blessings or adversities of this life. Whatsoever out estate be now, or hereafter shall be, let us therewith be contented.
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& if he shall not like so to blesse vs, but shall rather chastise vs with trouble, want, and aduersity; yet still blessed be his holy Name: and his will be done.
& if he shall not like so to bless us, but shall rather chastise us with trouble, want, and adversity; yet still blessed be his holy Name: and his will be done.
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What mercy, or pitty, could be expected from them, who with so inhumane, barbarous, and cruell a plot, their plot of gunpowder, the like whereof was neuer before heard of, would haue blowne vp,
What mercy, or pity, could be expected from them, who with so inhumane, barbarous, and cruel a plot, their plot of gunpowder, the like whereof was never before herd of, would have blown up,
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as you well know? what shall we render vnto the Lord, for this so great a deliuerance? Let vs render the calues of our lips applying Dauids song of degrees, Psalme 124. to our present purpose.
as you well know? what shall we render unto the Lord, for this so great a deliverance? Let us render the calves of our lips applying David song of Degrees, Psalm 124. to our present purpose.
3 They had swallowed vs vp quicke, when their wrath was kindled against vs. 4 Then had their fury flien forth as thunder, the flame had Burst out beyond the fornace.
3 They had swallowed us up quick, when their wrath was kindled against us 4 Then had their fury flien forth as thunder, the flame had Burst out beyond the furnace.
To this thankfulnes, I purpose further to incite you, if God giue life, and leaue, vpon the fift of Nouember next, the day appointed by Act of Parliament for your publique thanksgiuing for that most happy deliuerance.
To this thankfulness, I purpose further to incite you, if God give life, and leave, upon the fift of November next, the day appointed by Act of Parliament for your public thanksgiving for that most happy deliverance.
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My text shall bee the Psalme now applyed vnto vs, the 124. Meane time let vs beseech Almighty God to giue his blessing to that which hath beene spoken, that it may fructifie,
My text shall be the Psalm now applied unto us, the 124. Mean time let us beseech Almighty God to give his blessing to that which hath been spoken, that it may fructify,
as first I noted, Generally, verse the 4. Specially, verse the 5. In the fourth verse, wherein the punishments to be inflicted vpon the Syrians, are generally set downe, I note, 1 Who punisheth. 2 How he punisheth. 3 Whom he punisheth.
as First I noted, Generally, verse the 4. Specially, verse the 5. In the fourth verse, wherein the punishments to be inflicted upon the Syrians, Are generally Set down, I note, 1 Who Punisheth. 2 How he Punisheth. 3 Whom he Punisheth.
The punisher is the Lord; he punisheth by fire. The punished are the Syrians, to be vnderstood in the names of their Kings, Hazael and Benhadad. I will send a fire into the house of Hazael, and it shall deuoure the palaces of Benhadad.
The punisher is the Lord; he Punisheth by fire. The punished Are the Syrians, to be understood in the names of their Kings, hazael and Benhadad. I will send a fire into the house of hazael, and it shall devour the palaces of Benhadad.
and propensnes vnto mercy. We must breake out into the mention of his great goodnesse, and sing a lowd of his mercies, as Dauid doth, Ps. 145.7. The Lord is gracious, and mercifull, slow to anger; and of great kindnesse;
and propensnes unto mercy. We must break out into the mention of his great Goodness, and sing a loud of his Mercies, as David does, Ps. 145.7. The Lord is gracious, and merciful, slow to anger; and of great kindness;
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The Lord strong, and mighty, blessed aboue all, yea being blessednesse it selfe, and therefore hauing no need of any man, is louing, and good vnto euery man.
The Lord strong, and mighty, blessed above all, yea being blessedness it self, and Therefore having no need of any man, is loving, and good unto every man.
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Thus is Gods graciousnesse, & great bountie extended vnto euery man, whether he be a blessed Abel, or a cursed Cain; a loued Iacob, or a hated Esau; an elected Dauid, or a reiected Saul. God is louing and good vnto euery man: the Psalmist addeth;
Thus is God's graciousness, & great bounty extended unto every man, whither he be a blessed Abel, or a cursed Cain; a loved Iacob, or a hated Esau; an elected David, or a rejected Saul. God is loving and good unto every man: the Psalmist adds;
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There is not any one of Gods workes, but it sheweth vnto others, and findeth in it selfe very large testimonies, of Gods mercy, and goodnes; I except not the damnation of the wicked, much lesse the chastisements of the Godly.
There is not any one of God's works, but it shows unto Others, and finds in it self very large testimonies, of God's mercy, and Goodness; I except not the damnation of the wicked, much less the chastisements of the Godly.
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Ionah knew it well, and confessed accordingly, chap. 4.2. Thou art a gracious God and mercifull, slow to anger, and of great kindnesse, and repentest thee of euill.
Jonah knew it well, and confessed accordingly, chap. 4.2. Thou art a gracious God and merciful, slow to anger, and of great kindness, and Repentest thee of evil.
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Dauid, Ionah, and the Church, all haue learned it at Gods owne mouth, who hauing descended in a cloud to mount Sinai, passed before the face of Moses and cryed, as is recorded, Exod. 34.6.
David, Jonah, and the Church, all have learned it At God's own Mouth, who having descended in a cloud to mount Sinai, passed before the face of Moses and cried, as is recorded, Exod 34.6.
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The Lord, the Lord, strong, mercifull, and gracious, slow to anger, and abundant in goodnesse, and truth, reseruing mercy for thousands, forgiuing iniquity, transgression, and sinne.
The Lord, the Lord, strong, merciful, and gracious, slow to anger, and abundant in Goodness, and truth, reserving mercy for thousands, forgiving iniquity, Transgression, and sin.
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yet we see the maine streame runneth concerning mildnesse, and kindnesse, and compassion: wherby wee may perceiue, what it is, wherein the Lord delighteth.
yet we see the main stream Runneth Concerning mildness, and kindness, and compassion: whereby we may perceive, what it is, wherein the Lord delights.
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His delight is to be a sauiour, a deliuerer, a preseruer, a redeemer, and a pardoner. As for the execution of his iudgements, his vengeance, and his furie, he comes vnto it with heauy and leaden feet.
His delight is to be a Saviour, a deliverer, a preserver, a redeemer, and a pardoner. As for the execution of his Judgments, his vengeance, and his fury, he comes unto it with heavy and leaden feet.
The Lord shall stand (as once he did in mount Perazim, when Dauid ouercame the Philistines) he shall be angry (as once he was in the valley of Gibeon, when Ioshua discomfited the fiue Kings of the Amorites ) he shall stand, he shall be angry, that he may doe his worke, his strange worke,
The Lord shall stand (as once he did in mount Perazim, when David overcame the philistines) he shall be angry (as once he was in the valley of Gibeon, when Ioshua discomfited the fiue Kings of the amorites) he shall stand, he shall be angry, that he may do his work, his strange work,
I know some doe expound these words otherwise, vnderstanding by that strange worke, and strange act of God, there mentioned, Opus aliquod insolens, & admirabile, some such worke as God seldome worketh; some great wonder.
I know Some do expound these words otherwise, understanding by that strange work, and strange act of God, there mentioned, Opus aliquod insolens, & admirabile, Some such work as God seldom works; Some great wonder.
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God hath one skale of iustice, but the other proues the heauier; mercy doth ouerweigh. He who is euer iust, is mercifull more then euer, if it may be possible.
God hath one scale of Justice, but the other Proves the Heavier; mercy does overweigh. He who is ever just, is merciful more then ever, if it may be possible.
This our Lord, good, mercifull, gracious, and long suffering, is here in my text the punisher, and sendeth fire into the house of Hazael: whereupon I built this doctrine;
This our Lord, good, merciful, gracious, and long suffering, is Here in my text the punisher, and sends fire into the house of hazael: whereupon I built this Doctrine;
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This office of executing vengeance vpon the wicked for sinnes, God arrogateth and assumeth to himselfe, Deut. 32 35. where he saith, vengeance and recompense are mine.
This office of executing vengeance upon the wicked for Sins, God arrogateth and assumeth to himself, Deuteronomy 32 35. where he Says, vengeance and recompense Are mine.
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It should moue vs to beware of those crying sinnes vsually committed against the first table, that we prouoke not Gods vengeance against vs, by Idolatrie, in worshiping the creature aboue the creator, blessed for euer;
It should move us to beware of those crying Sins usually committed against the First table, that we provoke not God's vengeance against us, by Idolatry, in worshipping the creature above the creator, blessed for ever;
by rebellion and contumacie, in taking counsell together against the Lord, & against his Christ; by blasphemy, in doing despite to the Spirit of grace.
by rebellion and contumacy, in taking counsel together against the Lord, & against his christ; by blasphemy, in doing despite to the Spirit of grace.
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Albeit sometime God himselfe doth by himselfe immediately execute his vengeance vpon the wicked; as when he smote all the first borne of Egypt, Exod. 12.29. and Nabal. 1. Sam. 25.38. and Vzzah, 2. Sam, 6.7. yet many times he doth it by his instruments: Instrumenta sunt tota creatura Dei;
Albeit sometime God himself does by himself immediately execute his vengeance upon the wicked; as when he smote all the First born of Egypt, Exod 12.29. and Nabal. 1. Sam. 25.38. and Uzzah, 2. Sam, 6.7. yet many times he does it by his Instruments: Instrumenta sunt tota creatura Dei;
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God sent a fire to lay wast Sodom and Gomorah, and their sister cities, Gen. 19.24. to eate vp Nadab, and Abihu, Leuit 10.2, to cut of the two hundred, and fifty men, that were in the rebellion of Korah, Num. 16.35. to deuoure two captaines & twise fifty men, 2. King. 1.10.
God sent a fire to lay waste Sodom and Gomorrah, and their sister cities, Gen. 19.24. to eat up Nadab, and Abihu, Levit 10.2, to Cut of the two hundred, and fifty men, that were in the rebellion of Korah, Num. 16.35. to devour two Captains & twice fifty men, 2. King. 1.10.
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By fire in this place the learned expositors doe vnderstand not only naturall fire, but also the sword, and pestilence, and famine; quod libet genus consumptionis, euery kind of consumptiō, euery scourge, wherewith God punisheth the wicked,
By fire in this place the learned expositors do understand not only natural fire, but also the sword, and pestilence, and famine; quod libet genus consumptionis, every kind of consumption, every scourge, wherewith God Punisheth the wicked,
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I proue it by the seruice of Angels, and other creatures. 2 King. 19.35. we read of an hundred fourscore and fiue thousand in the camp of Ashur slaine by an Angell of the Lord.
I prove it by the service of Angels, and other creatures. 2 King. 19.35. we read of an hundred fourscore and fiue thousand in the camp of Ashur slain by an Angel of the Lord.
The thing is related also, Esay 37.36. This ministerie of Gods Angels Dauid acknowledgeth Psal. 35.5, 6. where his prayer against his enemies is, that the Angell of the Lord might scatter and persecute them. 1. Sam. 7.10.
The thing is related also, Isaiah 37.36. This Ministry of God's Angels David acknowledgeth Psalm 35.5, 6. where his prayer against his enemies is, that the Angel of the Lord might scatter and persecute them. 1. Sam. 7.10.
we read that the Lord did thunder a great thunder vpon the Philistines. Ezech. 14. wee read how the Lord punisheth a sinfull land, with his foure sore iudgements, the sword, pestilence, famine, and noysome beasts.
we read that the Lord did thunder a great thunder upon the philistines. Ezekiel 14. we read how the Lord Punisheth a sinful land, with his foure soar Judgments, the sword, pestilence, famine, and noisome beasts.
The story of Gods visitation vpon Pharaoh, and the Egyptians in Exod. chap. 8, 9. and 10. is fit for my purpose, You shall there find, that frogs, lice, flies, grashoppers, thunder, haile, lightning, murraine, botches, & sores, did instrumentally auenge God vpon man and beast in Egypt. Adde hereto what you read, Psal. 148.8. fire and haile, and snow, and vapours, and stormy winds doe execute Gods commandement.
The story of God's Visitation upon Pharaoh, and the egyptians in Exod chap. 8, 9. and 10. is fit for my purpose, You shall there find, that frogs, lice, flies, grasshoppers, thunder, hail, lightning, murrain, botches, & sores, did instrumentally avenge God upon man and beast in Egypt. Add hereto what you read, Psalm 148.8. fire and hail, and snow, and vapours, and stormy winds do execute God's Commandment.
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Thus is my doctrine proued, As is the fire, so are all other creatures at the Lords commandement to be imployed by him in the punishment of the wicked.
Thus is my Doctrine proved, As is the fire, so Are all other creatures At the lords Commandment to be employed by him in the punishment of the wicked.
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and railed vpon him, calling him to his face a man of blood, and a man of Belial, a murtherer, and a wicked man, the good King did not as he was wished to doe:
and railed upon him, calling him to his face a man of blood, and a man of Belial, a murderer, and a wicked man, the good King did not as he was wished to do:
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They he knew were but the instruments. And therefore possessing his soule in patience he said, Iob. 1.21. Naked came I out of my mothers wombe, and naked shall I returne thither:
They he knew were but the Instruments. And Therefore possessing his soul in patience he said, Job 1.21. Naked Come I out of my mother's womb, and naked shall I return thither:
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Though Herod, Pontius Pilate, the Gentiles, and the people of Israel, had crucified, and done to death the Lord of life, our Lord and Sauiour Iesus Christ. Yet did not the Apostles therefore grow into a rage, and bitter speeches against them.
Though Herod, Pontius Pilate, the Gentiles, and the people of Israel, had Crucified, and done to death the Lord of life, our Lord and Saviour Iesus christ. Yet did not the Apostles Therefore grow into a rage, and bitter Speeches against them.
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Herod, Pontius Pilat, the Gentiles, and the Iewes, they knew were but instruments. For thus make they their confession before the Lord of heauen and earth, verse the 28. Doubtlesse both Herod, and Pontius Pilat, with the Gentiles,
Herod, Pontius Pilat, the Gentiles, and the Iewes, they knew were but Instruments. For thus make they their Confessi before the Lord of heaven and earth, verse the 28. Doubtless both Herod, and Pontius Pilat, with the Gentiles,
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Shall there be euill in a city, and the Lord hath not done it? It may serue for an anchor to keepe vs, that we be not carried away with the waues of tribulation, and affliction.
Shall there be evil in a City, and the Lord hath not done it? It may serve for an anchor to keep us, that we be not carried away with the waves of tribulation, and affliction.
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who determined that Herod, Pontius Pilat, with the Gentiles, and the Israelites, should put to death the Lord of life: that the same God hath his finger, yea,
who determined that Herod, Pontius Pilat, with the Gentiles, and the Israelites, should put to death the Lord of life: that the same God hath his finger, yea,
If the strong man come into our house, and take from vs the flower of our riches, our siluer and gold, then we cry, What lucke? What fortune? If our sheepe and cattell faile vs,
If the strong man come into our house, and take from us the flower of our riches, our silver and gold, then we cry, What luck? What fortune? If our sheep and cattle fail us,
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shall there be any euill in the city, and t•• Lord hath not done it? and the holy Apostles, in acknowledging Gods hand in the death of Christ; and holy Iob in blessing the name of the Lord for all his losses;
shall there be any evil in the City, and t•• Lord hath not done it? and the holy Apostles, in acknowledging God's hand in the death of christ; and holy Job in blessing the name of the Lord for all his losses;
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and holy Dauid, in patiently taking Shimeis curses, as an affliction sent him from the Lord, doe all plainly shew this, that the empire of this world is administred by Almighty God,
and holy David, in patiently taking Shimeis curses, as an affliction sent him from the Lord, do all plainly show this, that the empire of this world is administered by Almighty God,
& that nothing happeneth vnto vs, but by Gods hand, and appointment. Learne we then more patience towards the instruments of our calamities, miseries, crosses, and afflictions:
& that nothing Happeneth unto us, but by God's hand, and appointment. Learn we then more patience towards the Instruments of our calamities, misery's, Crosses, and afflictions:
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If you will know who this Hazael was, you must haue recourse to the sacret storie, 2. Kings 8. There shall you find him sent by Benhadad, King of Syria, with a present vnto Elizeus to know concerning his sicknesse,
If you will know who this hazael was, you must have recourse to the sacret story, 2. Kings 8. There shall you find him sent by Benhadad, King of Syria, with a present unto Elisha to know Concerning his sickness,
This was he of whose death we read verse the 24. The house of Hazael ] either the familie, stocke, and posterity of Hazael; as Arias Montanus, Mercer, Drusius expound:
This was he of whose death we read verse the 24. The house of hazael ] either the family, stock, and posterity of hazael; as Arias Montanus, Mercer, Drusius expound:
Benhadad. ] In writing this name, I find three errours. One of the Greeks who write NONLATINALPHABET as if it were in the Hebrew Benader. The second of the Latines, who write it Benhadad. The third of Ionathan, the Chaldee paraphrast, who writes it Barhadad: whereas the right name is Benhadad.
Benhadad. ] In writing this name, I find three errors. One of the Greeks who write as if it were in the Hebrew Benader. The second of the Latins, who write it Benhadad. The third of Ionathan, the Chaldee Paraphrast, who writes it Barhadad: whereas the right name is Benhadad.
varieth, affirming that albeit diuerse Kings of Syria were called by this name Benhadad, yet doth it not thereupon follow, that Benhadad was a common name to all the Kings of Syriae.
varieth, affirming that albeit diverse Kings of Syria were called by this name Benhadad, yet does it not thereupon follow, that Benhadad was a Common name to all the Kings of Syriae.
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In holy Scripture we reade of three Benhadads. Of the first 1. Kings. 15.18. who was King of Syria, at what time Asa raigned in Iudah, and Baasha in Israel. Of the second, 2 King. 8.7. who in his sicknesse sent Hazael to Elizeus the man of God to counsaile.
In holy Scripture we read of three Benhadad's. Of the First 1. Kings. 15.18. who was King of Syria, At what time Asa reigned in Iudah, and Baasha in Israel. Of the second, 2 King. 8.7. who in his sickness sent hazael to Elisha the man of God to counsel.
Thus haue you the exposition of my third circumstance, which was concerning the parties punished; no meane parties parties of no lower ranke then Kings:
Thus have you the exposition of my third circumstance, which was Concerning the parties punished; no mean parties parties of no lower rank then Kings:
Hazael, and Benhadad The Lord punisheth, hee punisheth by fire; hee punisheth by fire Hazael, and Benhadad; I will send a fire into the house of Hazael, and it shal deuoure the palaces of Benhadad.
hazael, and Benhadad The Lord Punisheth, he Punisheth by fire; he Punisheth by fire hazael, and Benhadad; I will send a fire into the house of hazael, and it shall devour the palaces of Benhadad.
The great commoditie, or contentment, that commeth to euery one of vs by our dwelling houses, doth experimentally make good vnto vs this truth. The vse is;
The great commodity, or contentment, that comes to every one of us by our Dwelling houses, does experimentally make good unto us this truth. The use is;
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It would tire you to heare these doctrines, and their vses seuerally amplified, and enlarged. In the sequele of this chapter, I shall haue occasion to repeat them to you.
It would tire you to hear these doctrines, and their uses severally amplified, and enlarged. In the sequel of this chapter, I shall have occasion to repeat them to you.
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I will breake also the barre of Damascus, and cut off the inhabitant of Bikeath-Auen, and him that holdeth the scepter out of Beth-Eden, and the people of Aram shall goe into captiuity vnto Kir.
I will break also the bar of Damascus, and Cut off the inhabitant of Bikeath-Auen, and him that holds the sceptre out of Beth-Eden, and the people of Aram shall go into captivity unto Kir.
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WE are now come to the second branch of the fourth part of this prophecie, in the 5. verse, wherein are set downe more specially the punishments to bee inflicted vpon the Syrians for their sinnes.
WE Are now come to the second branch of the fourth part of this prophecy, in the 5. verse, wherein Are Set down more specially the punishments to be inflicted upon the Syrians for their Sins.
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1 The punisher: the Lord, either immediatly by himselfe, or mediatly by his instruments. 2 The punished: the Syrians not of any one city only; but of the whole country;
1 The punisher: the Lord, either immediately by himself, or mediately by his Instruments. 2 The punished: the Syrians not of any one City only; but of the Whole country;
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The barre of Damascus must be broken; the inhabitant of Bikeath-Auen, and the King, keeping his court at Beth-Eden, must be cut off: and the people of Aram must go into captiuitie. Of the words as they lie in order.
The bar of Damascus must be broken; the inhabitant of Bikeath-Auen, and the King, keeping his court At Beth-Eden, must be Cut off: and the people of Aram must go into captivity. Of the words as they lie in order.
Kedar is discouered to be weake, for want of barres, Ier. 49.31. And so are they against whom Gog, and Magog were to fight. Ezech. 38.11. they had neither bars, nor gates. Ierusalem had both; and God made them strong, Psal, 147.13.
Kedar is discovered to be weak, for want of bars, Jeremiah 49.31. And so Are they against whom Gog, and Magog were to fight. Ezekiel 38.11. they had neither bars, nor gates. Ierusalem had both; and God made them strong, Psalm, 147.13.
her promontories, and rockes, which God hath placed in her frontiers, to withstand the force of the waters? A•• Moab hath barres, Esai. 15.5. There the barres of Moab, a•• put for the forts in the borders of Moab. And Egypt hath barres, Ez•ch. 30.18.
her promontories, and Rocks, which God hath placed in her frontiers, to withstand the force of the waters? A•• Moab hath bars, Isaiah. 15.5. There the bars of Moab, a•• put for the forts in the borders of Moab. And Egypt hath bars, Ez•ch. 30.18.
Where Egypts barres af•er the exposition of Illyricus in his key of Scriptures, are munitiones & robur, the fortifications, and strength of Egypt. So here:
Where Egypts bars af•er the exposition of Illyricus in his key of Scriptures, Are munitiones & robur, the fortifications, and strength of Egypt. So Here:
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the barres of Damascus, are Damasci robur, munitiones, portae & claustra munitissima; the strength of Damascus; the muni•ions of Damascus; the gates of Damascus; the most fenced fortresses of Damascus. Yet Vniuersum regni robur, the whole streng•h of the kingdome of Syria, is to be vnderstood in these barres of Damascus.
the bars of Damascus, Are Damasci robur, munitiones, portae & claustra munitissima; the strength of Damascus; the muni•ions of Damascus; the gates of Damascus; the most fenced fortresses of Damascus. Yet Vniuersum Regni robur, the Whole streng•h of the Kingdom of Syria, is to be understood in these bars of Damascus.
The first mention of this city is, Gen. 14.15. Others holding the name of this city to haue beene more ancient than Abraham, doe attribute the building of this city to Huz one of the sons of Aram Gen. 10.23. whereupon Damascus was called also Aram, as S. Hierome vpon Esai. 17. witnesseth.
The First mention of this City is, Gen. 14.15. Others holding the name of this City to have been more ancient than Abraham, do attribute the building of this City to Huz one of the Sons of Aram Gen. 10.23. whereupon Damascus was called also Aram, as S. Jerome upon Isaiah. 17. Witnesseth.
Whatsoeuer were the antiquity of this city, it is plaine by Esai. 7.8. that it was the Metropolitaine, and chiefest city of Syria. The Prophet Ieremie giues it a high commendation, chap. 49.25. where he cals it a glorious city, and the city of his ioy.
Whatsoever were the antiquity of this City, it is plain by Isaiah. 7.8. that it was the Metropolitaine, and chiefest City of Syria. The Prophet Ieremie gives it a high commendation, chap. 49.25. where he calls it a glorious City, and the City of his joy.
Damascus in this place is not the bare city, but tractus Damascus, siue Decapolitanus; the whole country about Damascus, and the coasts of Decapolis, whereof wee read, Mark. 7.31.
Damascus in this place is not the bore City, but tractus Damascus, siue Decapolitanus; the Whole country about Damascus, and the coasts of Decapolis, whereof we read, Mark. 7.31.
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I will breake the barre of Damascus, that is, I wil consume, & spoile, all the munitions, all the fortifications, all the fenced fortresses, all the strength of Damascus.
I will break the bar of Damascus, that is, I will consume, & spoil, all the munitions, all the fortifications, all the fenced fortresses, all the strength of Damascus.
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I will breake the brasen doores, and burst the iron barres. The Psalmist also ascribeth vnto the Lord this office of breaking barres, Psal. 107.16. where exhorting vs to confesse before the Lord his louing kindnesse, and to declare his wonderfull workes, he bringeth this for a reason:
I will break the brazen doors, and burst the iron bars. The Psalmist also ascribeth unto the Lord this office of breaking bars, Psalm 107.16. where exhorting us to confess before the Lord his loving kindness, and to declare his wonderful works, he brings this for a reason:
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I ] the Lord, will breake ] by my mightie power, will lay waste, and consume, the barre ] barre for barres, all the strength of Damascus ] of that part of Syria, which bordereth vpon Damascus.
I ] the Lord, will break ] by my mighty power, will lay waste, and consume, the bar ] bar for bars, all the strength of Damascus ] of that part of Syria, which bordereth upon Damascus.
the punished, is the whole country of Damascus. From the first circumstance of the punisher, the Lord himselfe taking vengeance into his owne hand, I gather this doctrine;
the punished, is the Whole country of Damascus. From the First circumstance of the punisher, the Lord himself taking vengeance into his own hand, I gather this Doctrine;
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It is proper to the Lord to execute vengeance vpon the wicked for their sinnes. This doctrine was in my last Lecture commended vnto you, and then at large confirmed.
It is proper to the Lord to execute vengeance upon the wicked for their Sins. This Doctrine was in my last Lecture commended unto you, and then At large confirmed.
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The consideration of it day after day, cannot be either vaine or vnfruitfull to vs. It may cause vs to bee wary and heedfull, that by our daily sinning we make not our selues seruants vnto sin, and corruption. And whereas we cannot but sinne daily, (for who can say, I haue purged my heart, I am cleane from my sinne? ) it may draw vs to repentance, and to a godly sorrow for our sinnes; whereby wee haue transgressed the law of God, offended his Maiestie, and prouoked his wrath. Wee must beleeue it:
The consideration of it day After day, cannot be either vain or unfruitful to us It may cause us to be wary and heedful, that by our daily sinning we make not our selves Servants unto since, and corruption. And whereas we cannot but sin daily, (for who can say, I have purged my heart, I am clean from my sin?) it may draw us to Repentance, and to a godly sorrow for our Sins; whereby we have transgressed the law of God, offended his Majesty, and provoked his wrath. we must believe it:
The consideration of this point, may further admonish vs, to be wary in any case that wee breath not after reuengement. To reuenge our wrongs, is Gods office, wee must not intrude our selues into it; we may not vsurp it.
The consideration of this point, may further admonish us, to be wary in any case that we breath not After revengement. To revenge our wrongs, is God's office, we must not intrude our selves into it; we may not usurp it.
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Wise Siracides saith no more, than doth our Sauiour Iesus Christ, Matt. 6.14, 15. If ye do forgiue men their trespasses, your heauenly father will also forgiue you.
Wise Sirach Says no more, than does our Saviour Iesus christ, Matt. 6.14, 15. If you do forgive men their Trespasses, your heavenly father will also forgive you.
Dearely beloued, is this so? Will not God forgiue vs, vnlesse we forgiue others? We must needs grant it to be so, praying daily as we doe, Forgiue vs our trespasses, as we forgiue them that trespasse against vs.
Dearly Beloved, is this so? Will not God forgive us, unless we forgive Others? We must needs grant it to be so, praying daily as we do, Forgive us our Trespasses, as we forgive them that trespass against us
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Receiue I wrong? I will repay it, Eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe. As good as he bringeth, I will giue him. We are commanded, Matth. 18.22. to forgiue one another, euen seuenty times seuen times.
Receive I wrong? I will repay it, Eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe. As good as he brings, I will give him. We Are commanded, Matthew 18.22. to forgive one Another, even seuenty times seuen times.
How haue we cast behinde vs this holy commandement? If thy neighbour sin against thee, wilt thou not be meet with him seuen yeares after, if possible? Tell me;
How have we cast behind us this holy Commandment? If thy neighbour since against thee, wilt thou not be meet with him seuen Years After, if possible? Tell me;
We will forsooth forgiue the fault, but not forget the matter, nor affect the party that wronged vs. Is this to loue our enemies? Is this not to resist euill? Nothing lesse.
We will forsooth forgive the fault, but not forget the matter, nor affect the party that wronged us Is this to love our enemies? Is this not to resist evil? Nothing less.
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and whosoeuer will compell thee to goe with him one mile, goe with him twaine. This is it, whereto S. Peter exhorteth you, 1 Epist. chap. 3.8. Be yee all of one mind, one suffer with another;
and whosoever will compel thee to go with him one mile, go with him twaine. This is it, whereto S. Peter exhorteth you, 1 Epistle chap. 3.8. Be ye all of one mind, one suffer with Another;
What shall I doe then, when I haue receiued a wrong? What else, but follow the same wise mans counsell, giuen me, Pro. 20.22. Expectabo Dominum, & liberabit me;
What shall I do then, when I have received a wrong? What Else, but follow the same wise men counsel, given me, Pro 20.22. Expectabo Dominum, & Liberabit me;
I will wait vpon the Lord, and he will deliuer me. I shut vp this meditation with S. Pauls exhortation, Rom. 12.17. Recompense to no man euill for euill;
I will wait upon the Lord, and he will deliver me. I shut up this meditation with S. Paul's exhortation, Rom. 12.17. Recompense to no man evil for evil;
Hitherto (beloued in the Lord ) I haue laboured to worke in you a detestation of all priuate reuengement. The occasion of my discourse, was from my propounded doctrine, It is proper to the Lord to execute vengeance; proper to the Lord, and therefore not any way to be medled in by vs. It is not for vs by our selues to auenge the wrongs done vnto vs;
Hitherto (Beloved in the Lord) I have laboured to work in you a detestation of all private revengement. The occasion of my discourse, was from my propounded Doctrine, It is proper to the Lord to execute vengeance; proper to the Lord, and Therefore not any Way to be meddled in by us It is not for us by our selves to avenge the wrongs done unto us;
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For he hath said, vengeance belongeth vnto me, I will recompense. Let vs proceed, and see what doctrine may be gathered from the two next circumstances;
For he hath said, vengeance belongeth unto me, I will recompense. Let us proceed, and see what Doctrine may be gathered from the two next Circumstances;
the circumstance of the punishment, and the circumstance of the punished. The punishment I noted in the breaking of barres; and the punished, in the word Damascus. You haue already heard the meaning of these words:
the circumstance of the punishment, and the circumstance of the punished. The punishment I noted in the breaking of bars; and the punished, in the word Damascus. You have already herd the meaning of these words:
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and consume, the barre ] barre, for barres, euen all the munition, and strength, of Damascus ] of the chiefest city of Syria, and the countrey adioyning.
and consume, the bar ] bar, for bars, even all the munition, and strength, of Damascus ] of the chiefest City of Syria, and the country adjoining.
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What creature more mighty than a King? Yet in the day of his wrath God woundeth Kings: witnesse the Psalmist, 110.5. Doth he wound Kings? yea he slayeth mighty Kings, Psal. 135.10. and 136.18. My text auoweth the same, in one of the next clauses, where God thre••heth to the mighty King of Syria, a cutting off: I cut off him that holdeth the scepter out of Beth-eden.
What creature more mighty than a King? Yet in the day of his wrath God wounds Kings: witness the Psalmist, 110.5. Does he wound Kings? yea he slays mighty Kings, Psalm 135.10. and 136.18. My text avoweth the same, in one of the next clauses, where God thre••heth to the mighty King of Syria, a cutting off: I Cut off him that holds the sceptre out of Beth-eden.
and vnable to resist. Of Gods omnipotency we make our daily profession in the first article of our beleefe, professing him to be God, the Father Almighty.
and unable to resist. Of God's omnipotency we make our daily profession in the First article of our belief, professing him to be God, the Father Almighty.
In which profession wee doe not exclude, either the Sonne, or Holy Ghost, from omnipotency. For God the Father, who imparteth his Godhead vnto the Sonne, and to the Holy Ghost, doth communicate the proprieties of his Godhead to them also.
In which profession we do not exclude, either the Son, or Holy Ghost, from omnipotency. For God the Father, who imparts his Godhead unto the Son, and to the Holy Ghost, does communicate the proprieties of his Godhead to them also.
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and infidelity dares deny? This truth being expresly deliuered twise in the booke of Psalmes; First, Psal. 115.3. Our God in heauen, doth whatsoeuer he will: againe, Psal. 135.6. Whatsoeuer pleaseth the Lord, that doth he in heauen, in earth, in the sea, in all the depths.
and infidelity dares deny? This truth being expressly Delivered twice in the book of Psalms; First, Psalm 115.3. Our God in heaven, does whatsoever he will: again, Psalm 135.6. Whatsoever Pleases the Lord, that does he in heaven, in earth, in the sea, in all the depths.
It is plaine by Iohn Baptists reproofe of the Pharisees, and Sadduces, Matth. 3.9. Thinke not to say within your selues, we haue Abraham to our Father; for I say vnto you, that God is able of these stones to raise vp children vnto Abraham.
It is plain by John Baptists reproof of the Pharisees, and Sadducees, Matthew 3.9. Think not to say within your selves, we have Abraham to our Father; for I say unto you, that God is able of these stones to raise up children unto Abraham.
Able, but will not. So likewise when Christ was betrayed, the story, Matth. 26.53. is, that God the Father could haue giuen him more than twelue legions of Angels to haue deliuered him.
Able, but will not. So likewise when christ was betrayed, the story, Matthew 26.53. is, that God the Father could have given him more than twelue legions of Angels to have Delivered him.
He could, but would not. The like may bee said of many other things. The Father was able to haue created another world; yea a thousand worlds. Was able, but would not.
He could, but would not. The like may be said of many other things. The Father was able to have created Another world; yea a thousand world's. Was able, but would not.
God only is omnipotent: whatsoeuer else is in the world, its weake, and vnable to resist: which is the very summe of my doctrine already propounded, and confirmed;
God only is omnipotent: whatsoever Else is in the world, its weak, and unable to resist: which is the very sum of my Doctrine already propounded, and confirmed;
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and none can stay his hand, nor say vnto him, what doest thou? This is it whereat S. Paul aimeth in his question demanded, Rom. 9.19. Who hath resisted the will of God? And this is it which Iob intendeth, chap. 9.4. demanding a like question:
and none can stay his hand, nor say unto him, what dost thou? This is it whereat S. Paul aimeth in his question demanded, Rom. 9.19. Who hath resisted the will of God? And this is it which Job intends, chap. 9.4. demanding a like question:
conceiued, and borne in sin? hitherto running on in wickednesse? and dayly rebelling against God? against Almighty God, against him, who alone is able to doe whatsoeuer he will;
conceived, and born in since? hitherto running on in wickedness? and daily rebelling against God? against Almighty God, against him, who alone is able to do whatsoever he will;
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1. The sorrow of our heart, whereby we are displeased with our selues, and ashamed in respect of our sins. 2 Our confession to God, in which we must also doe three things. 1 Wee must acknowledge all our maine sins; originall, and actuall. 2 We must acknowledge our guiltinesse before God. 3 We must acknowledge our iust damnation for sin.
1. The sorrow of our heart, whereby we Are displeased with our selves, and ashamed in respect of our Sins. 2 Our Confessi to God, in which we must also do three things. 1 we must acknowledge all our main Sins; original, and actual. 2 We must acknowledge our guiltiness before God. 3 We must acknowledge our just damnation for since.
2 Is there no thing, nor creature, able to withstand Gods power, or to let his purpose? Learne we from hence to tremble at Gods iudgements, to feare them, to stand in awe of them, to quake, and quiuer at them.
2 Is there no thing, nor creature, able to withstand God's power, or to let his purpose? Learn we from hence to tremble At God's Judgments, to Fear them, to stand in awe of them, to quake, and quiver At them.
God is terrible in the assembly of his Saints, Psal. 89.8. terrible in his works, Psal. 66.3. terrible in his doings toward the sons of men, Psal. 66.5. terrible to the Kings of the earth, Psal. 76.13. To passe ouer with silence many places of holy Scripture, in which God is termed a terrible God; let vs confesse with the Psalmist, Psal. 76.7. Thou, O God of Iacob, thou art to be feared;
God is terrible in the assembly of his Saints, Psalm 89.8. terrible in his works, Psalm 66.3. terrible in his doings towards the Sons of men, Psalm 66.5. terrible to the Kings of the earth, Psalm 76.13. To pass over with silence many places of holy Scripture, in which God is termed a terrible God; let us confess with the Psalmist, Psalm 76.7. Thou, Oh God of Iacob, thou art to be feared;
Here are they worthily to be taxed, and censured, who are so far from fearing Gods iugdements, as that they plainly scoffe, and iest at them. Such a one was he of Cambridge-shire, who some 14. yeares since, in the yeare 1592. made a mocke of the Lords glorious voice, the Thunder. The story is deliuered by Perkins, in his exposition of the Creed, in these words:
Here Are they worthily to be taxed, and censured, who Are so Far from fearing God's jugdements, as that they plainly scoff, and jest At them. Such a one was he of Cambridgeshire, who Some 14. Years since, in the year 1592. made a mock of the lords glorious voice, the Thunder. The story is Delivered by Perkins, in his exposition of the Creed, in these words:
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but before he came halfe a mile from the house, the same hand of the Lord, which before he had mocked, in a cracke of thunder strucke him about the girdle steed, that he fell downe starke dead.
but before he Come half a mile from the house, the same hand of the Lord, which before he had mocked, in a Crac of thunder struck him about the girdle steed, that he fell down stark dead.
A memorable example, brought home as it were to our doores, to put vs in minde of Gods heauy wrath against those, which scorne his iudgements. Let vs (beloued) be wise vpon it,
A memorable Exampl, brought home as it were to our doors, to put us in mind of God's heavy wrath against those, which scorn his Judgments. Let us (Beloved) be wise upon it,
Vpon this rocke of Gods omnipotency Abrahams faith stood vnshaken, as appeareth Rom. 4. Abraham he doubted not of the promise of God through vnbeleefe, but was strengthened in the faith. And how? Because he was fully assured, that the same God who had promised, was able also to doe it.
Upon this rock of God's omnipotency Abrahams faith stood unshaken, as appears Rom. 4. Abraham he doubted not of the promise of God through unbelief, but was strengthened in the faith. And how? Because he was Fully assured, that the same God who had promised, was able also to do it.
but also for vs, to whom it shall be imputed for righteousnesse, if we beleeue in him, that raised vp Iesus our Lord from the dead, who was deliuered to death for our sins,
but also for us, to whom it shall be imputed for righteousness, if we believe in him, that raised up Iesus our Lord from the dead, who was Delivered to death for our Sins,
Wherefore to all our sins, infirmities, and impotencies, from whence may arise diffidence, infidelity, or vnbeleefe, we must euer oppose Gods omnipotency; and thereby support our faith in his promises.
Wherefore to all our Sins, infirmities, and Impotencies, from whence may arise diffidence, infidelity, or unbelief, we must ever oppose God's omnipotency; and thereby support our faith in his promises.
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Quomodo non potest omnipotens? How is it possible that the Almighty should not be able to forgiue thee thy sinnes? But thou wilt say, I am a great sinner;
Quomodo non potest omnipotens? How is it possible that the Almighty should not be able to forgive thee thy Sins? But thou wilt say, I am a great sinner;
I will breake also the barre of Damascus, and cut off the inhabitant of Bikeath-Auen, and him that holdeth the scepter out of Beth-Eden, and the people of Aram shall goe into captiuity vnto Kir.
I will break also the bar of Damascus, and Cut off the inhabitant of Bikeath-Auen, and him that holds the sceptre out of Beth-Eden, and the people of Aram shall go into captivity unto Kir.
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NOw proceed we to the other clauses of the last part of this prophecie, against the Syrians. The second clause is, I will cut off the inhabitant of Bikeath-Auen:
NOw proceed we to the other clauses of the last part of this prophecy, against the Syrians. The second clause is, I will Cut off the inhabitant of Bikeath-Auen:
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The fourth is, and the people of Aram, &c. In each of these I doe obserue (as before I did) three circumstances. 1 The punisher the Lord, either immediately by himselfe or mediately by his instruments. 2 The punishment, to be vnderstood in those phrases of cutting off, and going into captiuitie. 3 The punished, the Syrians, noted in these names, Bikeath-Auen, Beth-eden, Aram.
The fourth is, and the people of Aram, etc. In each of these I do observe (as before I did) three Circumstances. 1 The punisher the Lord, either immediately by himself or mediately by his Instruments. 2 The punishment, to be understood in those phrases of cutting off, and going into captivity. 3 The punished, the Syrians, noted in these names, Bikeath-Auen, Beth-eden, Aram.
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I will also cut off the inhabitant of Bikeath-Auen, and him that holdeth the scepter out of Beth-eden, &c. I will cut off ] To cut off, is in sundry places of holy Scripture a Metaphor, drawne ab excisione arborum, from the cutting downe, or rooting vp of trees:
I will also Cut off the inhabitant of Bikeath-Auen, and him that holds the sceptre out of Beth-eden, etc. I will Cut off ] To Cut off, is in sundry places of holy Scripture a Metaphor, drawn ab excision arborum, from the cutting down, or rooting up of trees:
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and signifieth vtterly to consume, to waste, to dissipate, to destroy, to extinguish. So it's vsed, Psal. 101.8. where Dauid purposing not to be negligent or slothfull, in the execution of iustice against all malefactors in Ierusalem, resolueth to cut off all the workers of iniquity from the city of the Lord: Betimes will I destroy all the wicked of the land, that I may cut off all the workers of iniquity from the city of the Lord. So its vsed, Ps. 109.15. where Dauids prayer against the wicked is, that their iniquity and sin be alwaies before the Lord, that hee may cut off their memoriall from the earth. So its vsed, Ezech. 14.13.
and signifies utterly to consume, to waste, to dissipate, to destroy, to extinguish. So it's used, Psalm 101.8. where David purposing not to be negligent or slothful, in the execution of Justice against all malefactors in Ierusalem, resolveth to Cut off all the workers of iniquity from the City of the Lord: Betimes will I destroy all the wicked of the land, that I may Cut off all the workers of iniquity from the City of the Lord. So its used, Ps. 109.15. where David prayer against the wicked is, that their iniquity and since be always before the Lord, that he may Cut off their memorial from the earth. So its used, Ezekiel 14.13.
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Which to be the meaning of the word, the author of the Vulgar Latine acknowledgeth, translating the word in the originall, not exeindam (as indeed it signifieth) I will cut off, but disperdam, I will destroy.
Which to be the meaning of the word, the author of the vulgar Latin acknowledgeth, translating the word in the original, not exeindam (as indeed it signifies) I will Cut off, but Disperse, I will destroy.
So doe the Seuenty Interpreters in their Greeke edition of the Bible, here translating the Hebrew word not NONLATINALPHABET, (as indeed it signifieth) I will cut off; but NONLATINALPHABET, I will vtterly,
So do the Seuenty Interpreters in their Greek edition of the bible, Here translating the Hebrew word not, (as indeed it signifies) I will Cut off; but, I will utterly,
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and therefore by the frogge, we are to vnderstand many frogges. In Num. 21.7. the Israelites desired Moses to pray to the Lord, that he would take away from them the Serpent. The Serpent! what? but one? It is out of doubt that the people meant all the fiery serpents sent among them by the Lord, to sting them to death:
and Therefore by the frog, we Are to understand many frogs. In Num. 21.7. the Israelites desired Moses to pray to the Lord, that he would take away from them the Serpent. The Serpent! what? but one? It is out of doubt that the people meant all the fiery Serpents sent among them by the Lord, to sting them to death:
of which we read, verse the 6. Ieremy in chap. 8.7. saith that the storke, the turtle, the crane, and the swallow doe know, and obserue their appointed times.
of which we read, verse the 6. Ieremy in chap. 8.7. Says that the stork, the turtle, the crane, and the swallow do know, and observe their appointed times.
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The storke, the turtle, the crane, the swallow! We may not think the Prophet singleth out one storke, one turtle, one crane, one swallow, from the rest;
The stork, the turtle, the crane, the swallow! We may not think the Prophet singleth out one stork, one turtle, one crane, one swallow, from the rest;
Of Bikeath-Auen ] the Greeke Translators taking the words partly appellatiuely, and partly properly, doe render them the field of On. In like sort Gualter, the valley of Auen. The author of the Vulgar Latine, vnderstanding them wholly appellatiuely, rendreth them, the field of the Idoll: and so they may signifie, the plaine of Auen, the plaine of griefe, the plaine of sorrow, as Caluin obserueth.
Of Bikeath-Auen ] the Greek Translators taking the words partly appellatively, and partly properly, do render them the field of On. In like sort Gualter, the valley of Auen. The author of the vulgar Latin, understanding them wholly appellatively, rendereth them, the field of the Idol: and so they may signify, the plain of Auen, the plain of grief, the plain of sorrow, as Calvin observeth.
Drusius following the Hebrew Doctors, affirmeth, that it is the proper name of a city in Syria. Mercer the learned professour of Paris, ioyneth with him.
Drusius following the Hebrew Doctors, Affirmeth, that it is the proper name of a City in Syria. Mercer the learned professor of paris, Joineth with him.
The author of the Vulgar Latine takes Beth-Eden for an appellatiue, and translates it, the house of pleasure. Such indeed is the signification of the word;
The author of the vulgar Latin Takes Beth-Eden for an appellative, and translates it, the house of pleasure. Such indeed is the signification of the word;
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and it is by Arias Montanus, and Ribera, applied to signifie the city of Damascus: as if Damascus were there called not only Bikeath-Auen, that is, the field of the Idoll, because of the Idolatry there vsed,
and it is by Arias Montanus, and Ribera, applied to signify the City of Damascus: as if Damascus were there called not only Bikeath-Auen, that is, the field of the Idol, Because of the Idolatry there used,
Him that holdeth the scepter ] This is a periphrasis, or circumlocution of a King. A scepter is Regium gestamen, and insigne potestatis Regiae, a Kingly mace, the proper ensigne, or token of Kingly power.
Him that holds the sceptre ] This is a periphrasis, or circumlocution of a King. A sceptre is Regium gestamen, and insigne potestatis Regiae, a Kingly mace, the proper ensign, or token of Kingly power.
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Whence in the best of Greeke Poets, Homer, Kings are called NONLATINALPHABET, scepter-bearers. Hereby wee vnderstand, what we read in the story of Hester, chap. 8.4. King Assuerus held out his golden scepter toward Hester. And that Gen. 49.10. The scepter shall not depart from Iudah.
Whence in the best of Greek Poets, Homer, Kings Are called, scepter-bearers. Hereby we understand, what we read in the story of Esther, chap. 8.4. King Assuerus held out his golden sceptre towards Esther. And that Gen. 49.10. The sceptre shall not depart from Iudah.
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in the later Iacob prophesieth of the stability and continuance of the Kingdome in the tribe of Iudah, till the comming of the Messias. Here then he that holdeth the scepter in Beth-Eden, is the King abiding in Beth-Eden.
in the later Iacob Prophesieth of the stability and Continuance of the Kingdom in the tribe of Iudah, till the coming of the Messias. Here then he that holds the sceptre in Beth-Eden, is the King abiding in Beth-Eden.
I will cut off the inhabitant of Bikeath-Auen, and him that holdeth the scepter out of Beth-eden ] I ] the Lord, with my mighty power, will cut off ] will vtterly consume,
I will Cut off the inhabitant of Bikeath-Auen, and him that holds the sceptre out of Beth-eden ] I ] the Lord, with my mighty power, will Cut off ] will utterly consume,
but the King himselfe, out of Beth-eden ] another so named city of Syria. Bikeath-Auen shall not be able to defend her inhabitants, nor Beth-eden her King.
but the King himself, out of Beth-eden ] Another so nam City of Syria. Bikeath-Auen shall not be able to defend her inhabitants, nor Beth-eden her King.
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You will be pleased to remember with me, my three propounded circumstances. 1 The punisher, the Lord. 2 The punishment, a cutting off. 3 The punished, the inhabitant of Bikeath-Auen, and the King of Beth-eden. From the first circumstance;
You will be pleased to Remember with me, my three propounded Circumstances. 1 The punisher, the Lord. 2 The punishment, a cutting off. 3 The punished, the inhabitant of Bikeath-Auen, and the King of Beth-eden. From the First circumstance;
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The Lord himselfe taking vengeance into his owne hands, ariseth this doctrine, It is proper to the Lord to execute vengeance vpon the wicked for their sinnes.
The Lord himself taking vengeance into his own hands, arises this Doctrine, It is proper to the Lord to execute vengeance upon the wicked for their Sins.
First wee see, that the cutting off, of the inhabitant of Bikeath-Auen, and of him that holdeth the scepter out of Beth-eden, is the Lords proper worke.
First we see, that the cutting off, of the inhabitant of Bikeath-Auen, and of him that holds the sceptre out of Beth-eden, is the lords proper work.
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The lesson which wee may take from hence is this; No calamity, or misery, be falleth any one of whatsoeuer estate, or degree, by chance, or at aduenture.
The Lesson which we may take from hence is this; No calamity, or misery, be falls any one of whatsoever estate, or degree, by chance, or At adventure.
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They presented her by the image of a woman, sitting sometimes vpon a ball, sometimes vpon a wheele, hauing with her a rasour, bearing in her right hand the sterne of a ship, in her left, the horne of abundance:
They presented her by the image of a woman, sitting sometime upon a ball, sometime upon a wheel, having with her a razor, bearing in her right hand the stern of a ship, in her left, the horn of abundance:
This palpable Idolatry of the Gentiles, giuing the glory of the most high, to their ba•e and inglorious abominations, wee Christians must vtterly renounce.
This palpable Idolatry of the Gentiles, giving the glory of the most high, to their ba•e and inglorious abominations, we Christians must utterly renounce.
Such is the extent of Gods wonderfull and eternall prouidence. The whole world with all things therein, is wholly and alone subiect to the soueraignty, dominion, and rule of Almighty God;
Such is the extent of God's wonderful and Eternal providence. The Whole world with all things therein, is wholly and alone Subject to the sovereignty, dominion, and Rule of Almighty God;
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These are the three degrees by which you may discerne, and take notice of the Act of diuine prouidence. The first is Gradus conseruationis. The second, Gradus gubernationis. The third, Gradus ordinationis. The first degree is of maintenance, or preseruation; the second is of rule, and gouernment; the third is of ordination, and direction.
These Are the three Degrees by which you may discern, and take notice of the Act of divine providence. The First is Gradus conseruationis. The second, Gradus gubernationis. The third, Gradus ordinationis. The First degree is of maintenance, or preservation; the second is of Rule, and government; the third is of ordination, and direction.
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This truth is excellently explained, Psal. 104. & 145. & 147. In which the Psalmist ioyfully singeth out, of the wonderfull Prouidence of God in the maintenance and preseruation of man, and euery other creature;
This truth is excellently explained, Psalm 104. & 145. & 147. In which the Psalmist joyfully sings out, of the wonderful Providence of God in the maintenance and preservation of man, and every other creature;
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From both these places wee may truly inferre that God worketh in the gouernment of this world day after day, euen vntill the end thereof: which Saint Paul, Ephes 1.11. auoweth;
From both these places we may truly infer that God works in the government of this world day After day, even until the end thereof: which Saint Paul, Ephesians 1.11. avoweth;
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The Lord feedeth vs, therefore we shall not want. It is spoken to our neuer ending comfort by our blessed Sauiour, Matth. 10.29. Are not two sparrowes sold for a farthing, and one of them falleth not on the ground without your father? Feare ye not therefore, ye are of more value than many sparrowes.
The Lord feeds us, Therefore we shall not want. It is spoken to our never ending Comfort by our blessed Saviour, Matthew 10.29. are not two sparrows sold for a farthing, and one of them falls not on the ground without your father? fear you not Therefore, you Are of more valve than many sparrows.
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Doth Gods care reach to the falling of the haires of our head, and can we doubt of his perpetuall rule and gouernment in the world? It must stand true:
Does God's care reach to the falling of the hairs of our head, and can we doubt of his perpetual Rule and government in the world? It must stand true:
The third degree, by which we may discerne the act of diuine prouidence, I called gradum ordinationis, the degree of ordination, or direction. It implyeth thus much:
The third degree, by which we may discern the act of divine providence, I called Gradum ordinationis, the degree of ordination, or direction. It Implies thus much:
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secondly, he disposeth meanes vnto the end; thirdly, hee directeth the meanes so disposed. To discourse of these particulars seuerally, would carry mee beyond my time, and your patience:
secondly, he Disposeth means unto the end; Thirdly, he directeth the means so disposed. To discourse of these particulars severally, would carry me beyond my time, and your patience:
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they all make for his glory. Hereupon dependeth the truth of my propounded doctrine inuiolable; No calamitie or miserie be falleth any one, of whatsoeuer estate or degree, by chance, or at aduenture.
they all make for his glory. Hereupon dependeth the truth of my propounded Doctrine inviolable; No calamity or misery be falls any one, of whatsoever estate or degree, by chance, or At adventure.
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For if it be true, (as true it is, and the gates of Hell shall neur be able to preuaile against it) that God by his wonderfull prouidence, maintaineth,
For if it be true, (as true it is, and the gates of Hell shall neur be able to prevail against it) that God by his wonderful providence, maintaineth,
and preserueth, ruleth, and gouerneth, ordereth, disposeth, and directeth all things in this world, euen to the very haires of our heads, it cannot be, that any calamity,
and Preserveth, Ruleth, and Governs, Ordereth, Disposeth, and directeth all things in this world, even to the very hairs of our Heads, it cannot be, that any calamity,
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No corner in Hell, no mansion in heauen, no caue in the top of Carmel, no fishes belly in the bottome of the sea, no darke dungeon in the land of captiuitie, no place of any secrecie any where, is able to hide vs from the presence of God. Wee haue learned, Zach. 4.10. that God hath seuen eyes, which goe thorow the whole world.
No corner in Hell, no mansion in heaven, no cave in the top of Mount carmel, no Fish belly in the bottom of the sea, no dark dungeon in the land of captivity, no place of any secrecy any where, is able to hide us from the presence of God. we have learned, Zach 4.10. that God hath seuen eyes, which go thorough the Whole world.
You may interpret them with me, many millions of eyes. He is totus OCVLVS, altogether eye, for he seeth all things. We haue learned, Esai. 40.12. that God hath hands to measure the waters, and to span the heauens.
You may interpret them with me, many millions of eyes. He is totus OCULUS, altogether eye, for he sees all things. We have learned, Isaiah. 40.12. that God hath hands to measure the waters, and to span the heavens.
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You may interpret it with me, that he hath many millions of hands: He is totus Manus, altogether hand; for he worketh all things. We haue learned, Matth. 5.35. that God hath feet to set vpon his foot-stoole.
You may interpret it with me, that he hath many millions of hands: He is totus Manus, altogether hand; for he works all things. We have learned, Matthew 5.35. that God hath feet to Set upon his footstool.
The holy Scriptures doe euidently shew, that he examineth the least moments, and tittles in the world that we can imagine, to a handfull of meale, to a cruse of oyle in a poore widowes house, to the falling of sparrowes to the ground, to the clothing of the grasse in the field, to the feeding of the birds of the aire, to the caluing of hindes, to the numbring of the haires of our heads.
The holy Scriptures do evidently show, that he examineth the least moments, and tittles in the world that we can imagine, to a handful of meal, to a cruse of oil in a poor Widows house, to the falling of sparrows to the ground, to the clothing of the grass in the field, to the feeding of the Birds of the air, to the calving of hinds, to the numbering of the hairs of our Heads.
or shall hereafter ouertake vs, let vs not lay it vpon blinde Fortune, but looke we to the hand that striketh vs. Hee, who is noted in my text to cut off the inhabitant of Bikeath-Auen, and him that holdeth the scepter out of Beth-eden,
or shall hereafter overtake us, let us not lay it upon blind Fortune, but look we to the hand that striketh us He, who is noted in my text to Cut off the inhabitant of Bikeath-Auen, and him that holds the sceptre out of Beth-eden,
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What remaineth, but that we rent our hearts, and turne vnto the Lord our God? He is gracious, mercifull, slow to anger, of great kindnesse, and repenteth him of euill.
What remains, but that we rend our hearts, and turn unto the Lord our God? He is gracious, merciful, slow to anger, of great kindness, and Repenteth him of evil.
How know we, whether he will returne, and repent, and leaue a blessing behinde him for vs? Let vs therefore goe boldly vnto the throne of grace, that wee may receiue mercy,
How know we, whither he will return, and Repent, and leave a blessing behind him for us? Let us Therefore go boldly unto the throne of grace, that we may receive mercy,
WEe goe on with that which yet remaineth vnexpounded in this 5. verse. The people of Aram ] Aram registred Gen. 10.22. to be one of the sons of Sem, was the father, author, or founder of the Aramites, or Syrians, whereof it is, that the Scythians, after their returne out of Asia and Syria, were called Aramei, Aramites, Plin. lib.
we go on with that which yet remains unexpounded in this 5. verse. The people of Aram ] Aram registered Gen. 10.22. to be one of the Sons of Sem, was the father, author, or founder of the Aramites, or Syrians, whereof it is, that the Scythians, After their return out of Asia and Syria, were called Aramei, Aramites, Pliny lib.
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You may read of Aram Soba, Aram Rehob, Aram Ishtob, and Aram Maacah; from which prouinces there went a multitude of Aramites to aid the Ammonites, in their warre against King Dauid. The successe of their expedition is recorded vers. the 18. Dauid destroyed seuen hundred chariots of the Aramites, and forty thousand horsemen.
You may read of Aram Soba, Aram Rehob, Aram Ishtob, and Aram Maacah; from which Provinces there went a multitude of Aramites to aid the Ammonites, in their war against King David. The success of their expedition is recorded vers. the 18. David destroyed seuen hundred chariots of the Aramites, and forty thousand horsemen.
So let them all perish, who make head, and band themselues together against the Lords annointed. 2 Sam. 8.6. You may read of Aram of Damascus; out of which part there went a great multitude to succour Hadadezar, King of Soba, against Dauid. Their successe is recorded in the same place, Dauid slew of the Aramites two and twentie thousand men.
So let them all perish, who make head, and band themselves together against the lords anointed. 2 Sam. 8.6. You may read of Aram of Damascus; out of which part there went a great multitude to succour Hadadezer, King of Soba, against David. Their success is recorded in the same place, David slew of the Aramites two and twentie thousand men.
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NONLATINALPHABET, let them all likewise perish, who make head and band themselues together against the Lords anoynted. 1 Chron. 19.6. You may read of Aram Naharaim, which is by interpretation Aram of the riuers, that is, Aram lying betweene the two great riuers, Euphrates and Tigris, commonly knowne by the name of Mesopotamia. And these Syrians gaue aid vnto the Ammonites against Dauid, and were partakers in their ouerthrow. Gen. 28.5. You may read of Padan Aram, whither the Patriarch Iacob was by his father Isaac sent, to make choice of his wife of the daughters of Laban. Tremellius and Iunius in their note vpon Gen. 25.20.
, let them all likewise perish, who make head and band themselves together against the lords anointed. 1 Chronicles 19.6. You may read of Aram Naharaim, which is by Interpretation Aram of the Rivers, that is, Aram lying between the two great Rivers, Euphrates and Tigris, commonly known by the name of Mesopotamia. And these Syrians gave aid unto the Ammonites against David, and were partakers in their overthrow. Gen. 28.5. You may read of padan Aram, whither the Patriarch Iacob was by his father Isaac sent, to make choice of his wife of the daughters of Laban. Tremellius and Iunius in their note upon Gen. 25.20.
H•re Aram, put without any adiunct to limit it to any one region, may betoken all Syria, diuided by our Prophet Amos in this one verse into three parts, vnder the three names of Damascus, Bikeath-Auen, and Beth-eden, as Tremellius and Iunius haue noted;
H•re Aram, put without any adjunct to limit it to any one region, may betoken all Syria, divided by our Prophet Amos in this one verse into three parts, under the three names of Damascus, Bikeath-Auen, and Beth-eden, as Tremellius and Iunius have noted;
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vnderstanding by Damascus, the country adioyning, the whole coast of Decapolis; by Bikeath-Auen, the country called Chamatha, which way Syria bordereth vpon Arabia, surnamed the Desart; by Beth-eden, the whole country of Coelesyria, wherein stood the city Eden.
understanding by Damascus, the country adjoining, the Whole coast of Decapolis; by Bikeath-Auen, the country called Chamatha, which Way Syria bordereth upon Arabia, surnamed the Desert; by Beth-eden, the Whole country of Coelosyria, wherein stood the City Eden.
Tremellius and Iunius vpon the 2 Kings 16.9. doe vnderstand by this Kir, that part of Media, which from this captiuity was called Syromedia; It was named Kir, that is, by interpretation a wall; because it was round about compassed with the hil Zagrus, as with a wall.
Tremellius and Iunius upon the 2 Kings 16.9. do understand by this Kir, that part of Media, which from this captivity was called Syromedia; It was nam Kir, that is, by Interpretation a wall; Because it was round about compassed with the hill Zagros, as with a wall.
Tiglath Pileser consented vnto him, went vp against Damascus, tooke it, slew Rezin King of Aram, and curried away captiue the people of Aram into Kir. Thus is the story expresly deliuered, 2 King. 16.
Tiglath Pileser consented unto him, went up against Damascus, took it, slew Rezin King of Aram, and curried away captive the people of Aram into Kir. Thus is the story expressly Delivered, 2 King. 16.
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but the nobles also, of Aram ] not of Damascus onely, but of all Syria, shall goe into captiuity ] shall bee carried away captiue by Tiglath-Pileser, King of Assyria, vnto Kir ] a part of Media. This accordingly came to passe.
but the Nobles also, of Aram ] not of Damascus only, but of all Syria, shall go into captivity ] shall be carried away captive by Tiglath-Pileser, King of Assyria, unto Kir ] a part of Media. This accordingly Come to pass.
This third circumstance is amplified by the place. Their captiuity, bondage, and slauery, was to be in an vnknowne, strange, and farre country; Kir in Media.
This third circumstance is amplified by the place. Their captivity, bondage, and slavery, was to be in an unknown, strange, and Far country; Kir in Media.
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From the first circumstance of the punisher, the Lord of hosts imploying in his seruice the King of Assyria, for the carrying away of the Aramites, or Syrians, into captiuity, we are put in minde of a well knowne truth in diuinity:
From the First circumstance of the punisher, the Lord of hosts employing in his service the King of Assyria, for the carrying away of the Aramites, or Syrians, into captivity, we Are put in mind of a well known truth in divinity:
I say ordinarily: because extraordinarily, he worketh sometime without meanes, sometime against meanes. Ordinarily he worketh by meanes. And they are of two sorts.
I say ordinarily: Because extraordinarily, he works sometime without means, sometime against means. Ordinarily he works by means. And they Are of two sorts.
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In this ranke you may place Iosephs brethren, at what time they sold him to the Ismaelites, Gen. 37.28. they sold him not of necessity, they might haue done otherwise.
In this rank you may place Joseph's brothers, At what time they sold him to the Ismaelites, Gen. 37.28. they sold him not of necessity, they might have done otherwise.
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In this ranke you may place Shimei, for his carriage towards King Dauid, 2 Sam. 16.6. His throwing of stones at the King, and railing vpon him, was not of necessitie; he might haue done otherwise.
In this rank you may place Shimei, for his carriage towards King David, 2 Sam. 16.6. His throwing of stones At the King, and railing upon him, was not of necessity; he might have done otherwise.
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And the King of Assyria carried into captiuitie this people of Aram, not of necessity; hee might haue left vnto them their natiue country, lands, and possessions. All these;
And the King of Assyria carried into captivity this people of Aram, not of necessity; he might have left unto them their native country, Lands, and possessions. All these;
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fire, water, Iosephs brethren, rayling Shimei, the King of Assyria, and whatsoeuer else like these, meanes, or second causes; definite, or indefinite; necessary, or contingent; are but instruments, by which Almighty God in his gouernment of the world worketh ordinarily.
fire, water, Joseph's brothers, railing Shimei, the King of Assyria, and whatsoever Else like these, means, or second Causes; definite, or indefinite; necessary, or contingent; Are but Instruments, by which Almighty God in his government of the world works ordinarily.
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and to the fowle of the heauen (onely was Noah saued, and they that were with him in the Arke) the rest he destroyed by water, Gen. 7.23. God sent Ioseph into Aegypt, to preserue his fathers posterity, and to saue them aliue by a great deliuerance, as Ioseph himselfe confesseth, Gen. 45.7. This was Gods doing, but he did it by Iosephs owne brethren, who (you know) sold him to the Ismaelites. God sent an affliction vpon Dauid for his good, by cursed speaking, and throwing of stones; wherein Dauid acknowledgeth Gods speciall finger, 2 Sam. 16.11. The thing was Gods doing.
and to the fowl of the heaven (only was Noah saved, and they that were with him in the Ark) the rest he destroyed by water, Gen. 7.23. God sent Ioseph into Egypt, to preserve his Father's posterity, and to save them alive by a great deliverance, as Ioseph himself Confesses, Gen. 45.7. This was God's doing, but he did it by Joseph's own brothers, who (you know) sold him to the Ismaelites. God sent an affliction upon David for his good, by cursed speaking, and throwing of stones; wherein David acknowledgeth God's special finger, 2 Sam. 16.11. The thing was God's doing.
He did it by Shimei, the sonne of Iemini. God spake the word concerning the people of Aram, that they should go into captiuity, as appeareth in my text:
He did it by Shimei, the son of Iemini. God spoke the word Concerning the people of Aram, that they should go into captivity, as appears in my text:
fire, water, Iosephs brethren, rayling Shimei, the King of Assyria, and whatsoeuer else like these, meanes, or second causes; definite, or indefinite; necessary, or contingent; are but instruments, by which Almightie God in his gouernment of the world ordinarily worketh.
fire, water, Joseph's brothers, railing Shimei, the King of Assyria, and whatsoever Else like these, means, or second Causes; definite, or indefinite; necessary, or contingent; Are but Instruments, by which Almighty God in his government of the world ordinarily works.
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2 It may teach vs, that God hath a louing regard, and respect to our infirmities, as well knowing, (for he knoweth all things) that in doubtfull matters we vse often to looke backe,
2 It may teach us, that God hath a loving regard, and respect to our infirmities, as well knowing, (for he Knoweth all things) that in doubtful matters we use often to look back,
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If it be determined by Gods prouidence, that I shall recouer my health, there is no need that I vse Physick: and if it be otherwise determined, that I shall not recouer, in vaine also shall I vse the helpe of Physick. Againe,
If it be determined by God's providence, that I shall recover my health, there is no need that I use Physic: and if it be otherwise determined, that I shall not recover, in vain also shall I use the help of Physic. Again,
and that we are no time safe, but by his prouidence; but meane while, to make vs well assured of his good will towards vs, he hath ordained second causes, and meanes for vs, at all opportunities,
and that we Are no time safe, but by his providence; but mean while, to make us well assured of his good will towards us, he hath ordained second Causes, and means for us, At all opportunities,
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Neither are we in vaine taught to beleeue in Christ, to heare the preaching of the Gospell, to detest sinne, to loue righteousnesse, to conforme our liues vnto sound doctrine,
Neither Are we in vain taught to believe in christ, to hear the preaching of the Gospel, to detest sin, to love righteousness, to conform our lives unto found Doctrine,
whosoeuer are predestinated to eternall life, (as all we, this day assembled, hope we are) they are also predestinated to the meanes, by which life eternall may be obtained.
whosoever Are predestinated to Eternal life, (as all we, this day assembled, hope we Are) they Are also predestinated to the means, by which life Eternal may be obtained.
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our effectuall vocation vnto Christ by the holy Ghost; our iustification; our glorification. These are so necessary vnto all, that without them none can be saued.
our effectual vocation unto christ by the holy Ghost; our justification; our glorification. These Are so necessary unto all, that without them none can be saved.
and iustified, that they may be glorified. 2. Some annexed vnto these are necessary too, but not to all. Not to Infants, because they are not capable of them;
and justified, that they may be glorified. 2. some annexed unto these Are necessary too, but not to all. Not to Infants, Because they Are not capable of them;
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and these are Actuall faith, the hearing of the Word, a hatred of sinne, the loue of righteousnesse, patience in aduersitie, a desire of doing good workes.
and these Are Actual faith, the hearing of the Word, a hatred of sin, the love of righteousness, patience in adversity, a desire of doing good works.
Thus farre occasioned by my first circumstance, the circumstance of the punisher; God by the King of Assyria sent into captiuitie the people of Aram. My doctrine was, Almightie God in his gouernment of the world worketh ordinarily by meanes, or second causes.
Thus Far occasioned by my First circumstance, the circumstance of the punisher; God by the King of Assyria sent into captivity the people of Aram. My Doctrine was, Almighty God in his government of the world works ordinarily by means, or second Causes.
This appeareth before in the third verse, where they are noted, to haue exercised most barbarous crueltie against the Gileadites, a parcell of Israel, to haue threshed them with threshing instruments of Iron.
This appears before in the third verse, where they Are noted, to have exercised most barbarous cruelty against the Gileadites, a parcel of Israel, to have threshed them with threshing Instruments of Iron.
The Israelites were kept in thraldome, and bondage, many yeares by the Aegyptians. The Aegyptians, they were but the weapons of Gods wrath, wherewith he afflicted his people; they were Gods weapons:
The Israelites were kept in thraldom, and bondage, many Years by the egyptians. The egyptians, they were but the weapons of God's wrath, wherewith he afflicted his people; they were God's weapons:
This was it, which God said vnto Abraham, Gen. 15.13, 14. Know for a surety, that thy seed shall be a stranger in a Land, that is not theirs, foure hundred yeares,
This was it, which God said unto Abraham, Gen. 15.13, 14. Know for a surety, that thy seed shall be a stranger in a Land, that is not theirs, foure hundred Years,
Ahab, the most wicked of the Kings of Israel, who sold himselfe to worke wickednesse in the sight of the Lord, and his accursed wife, Iezebel, were Gods instruments to afflict Naboth with the losse of his life, and Vineyard.
Ahab, the most wicked of the Kings of Israel, who sold himself to work wickedness in the sighed of the Lord, and his accursed wife, Iezebel, were God's Instruments to afflict Naboth with the loss of his life, and Vineyard.
the end of Ahab, recorded, 1 King. 22 38. In the place, where dogges licked the bloud of Naboth, did dogges licke the bloud of Ahab also; and the end of Iezabel, registred the 2 Kings 9.35. Shee was eaten vp with dogges, all, sauing her skull, her feet, and the palmes of her hands.
the end of Ahab, recorded, 1 King. 22 38. In the place, where Dogs licked the blood of Naboth, did Dogs lick the blood of Ahab also; and the end of Jezebel, registered the 2 Kings 9.35. She was eaten up with Dogs, all, Saving her skull, her feet, and the palms of her hands.
The time will not suffer me to recall to your remembrances all the iudgements of God of this qualitie, written downe in the Register of Gods workes, his holy Word;
The time will not suffer me to Recall to your remembrances all the Judgments of God of this quality, written down in the Register of God's works, his holy Word;
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for their hard measure offered to his children, though they were therein his owne instruments. The afore-mentioned instances of the Aegyptians, of Ahab, and his wife Iezebel, and of Daniel his accusers, may serue for the declaration of my propounded doctrine,
for their hard measure offered to his children, though they were therein his own Instruments. The aforementioned instances of the egyptians, of Ahab, and his wife Iezebel, and of daniel his accusers, may serve for the declaration of my propounded Doctrine,
because Gods iustice cannot let them escape vnpunished. Saint Paul expresseth it, 2 Thess. 1.6. It is a righteous thing with God to recompence tribulation to them that trouble you.
Because God's Justice cannot let them escape unpunished. Saint Paul Expresses it, 2 Thess 1.6. It is a righteous thing with God to recompense tribulation to them that trouble you.
when the Lord shall shew himselfe from heauen with his mightie Angells in flaming fire, that then to the wicked, whose behauiour towards the godly is proud,
when the Lord shall show himself from heaven with his mighty Angels in flaming fire, that then to the wicked, whose behaviour towards the godly is proud,
Saint Peter to make vs stedfast in this comfort, disputeth this point, Ep. 1. chap. 4.17. The point he proueth by an argument drawne à minori, inferring from a truth to carnall mens vnderstanding lesse probable, a truth of greater probabilitie.
Saint Peter to make us steadfast in this Comfort, disputeth this point, Epistle 1. chap. 4.17. The point he Proves by an argument drawn à minori, inferring from a truth to carnal men's understanding less probable, a truth of greater probability.
If it first begin at vs, what shall be the end of them, which obey not the Gospell of God? And if the righteous scarsly be saued, where shall the vngodly,
If it First begin At us, what shall be the end of them, which obey not the Gospel of God? And if the righteous scarcely be saved, where shall the ungodly,
Hitherto I referre also one other text, Esai. 10.12. where it is said, that God, when he hath done, and dispatched all his worke vpon Mount Sion, will visit the fruit of the proud heart of the King of Assyria;
Hitherto I refer also one other text, Isaiah. 10.12. where it is said, that God, when he hath done, and dispatched all his work upon Mount Sion, will visit the fruit of the proud heart of the King of Assyria;
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the meaning of the place is, that God, when he hath sufficiently chastised and corrected those of his owne house, his beloued children, will turne his sword against the scorners of his Maiestie.
the meaning of the place is, that God, when he hath sufficiently chastised and corrected those of his own house, his Beloved children, will turn his sword against the Scorner's of his Majesty.
The Prophets, and Apostles, and Martyrs, which were not only reuiled and scourged, but also beheaded, cut in peeces, drowned in water, consumed in fire, by other tyrannicall deuices cruelly put to death, they all by this way receiued the manifest token of their happy and blessed estate,
The prophets, and Apostles, and Martyrs, which were not only reviled and scourged, but also beheaded, Cut in Pieces, drowned in water, consumed in fire, by other tyrannical devices cruelly put to death, they all by this Way received the manifest token of their happy and blessed estate,
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the circumstance of the punished, the Aramites, professed enemies vnto God, yet by him employed in the correction of his owne children, the Israelites, are here themselues punished.
the circumstance of the punished, the Aramites, professed enemies unto God, yet by him employed in the correction of his own children, the Israelites, Are Here themselves punished.
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or dedication of the Temple, 1 King. 8.46. acknowledgeth. It is expresly deliuered, 1 Chron. 9.1. of the Israelites; that for their transgressions they were carried away captiue vnto Babel. In Deut. 28.41.
or dedication of the Temple, 1 King. 8.46. acknowledgeth. It is expressly Delivered, 1 Chronicles 9.1. of the Israelites; that for their transgressions they were carried away captive unto Babel. In Deuteronomy 28.41.
The first, which I call the spirituall captiuity, and a captiuitie of the minde, is a captiuity vnder the Deuill, vnder the power of Hell, vnder, death, vnder sin, vnder the eternall malediction or curse of the Law, propounded to euery one, that doth not in all points, and absolutely, obey the Law.
The First, which I call the spiritual captivity, and a captivity of the mind, is a captivity under the devil, under the power of Hell, under, death, under since, under the Eternal malediction or curse of the Law, propounded to every one, that does not in all points, and absolutely, obey the Law.
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to vs, I say, who are in Christ, and doe walke after the spirit, as Saint Paul speaketh, Rom. 8.1. This is it which our Sauiour foretold the Iewes, Iohn. 8.36. If the Sonne shall make you free, you shall be free indeed.
to us, I say, who Are in christ, and do walk After the Spirit, as Saint Paul speaks, Rom. 8.1. This is it which our Saviour foretold the Iewes, John. 8.36. If the Son shall make you free, you shall be free indeed.
The Captiuity in my text, is of the other kind, a corporall captiuitie, a captiuitie of the body, which vsually is accompanied with two great miseries, pointed at, Psal. 107.10. The first, they dwell in darknesse and in the shadow of death;
The Captivity in my text, is of the other kind, a corporal captivity, a captivity of the body, which usually is accompanied with two great misery's, pointed At, Psalm 107.10. The First, they dwell in darkness and in the shadow of death;
First, they dwell in darknesse, and in the shadow of death, that is, they are put into deep dungeons, void of light, whereby they are as it were at deaths doore.
First, they dwell in darkness, and in the shadow of death, that is, they Are put into deep dungeons, void of Light, whereby they Are as it were At death's door.
Atheisme, Irreligion, Oppression, Extortion, Couetousnesse, Vsury, Adultery, Fornication, Vncleannesse, Drunkennesse, and many like abominations of the old man in vs, all our works of darknes, they haue made head together,
Atheism, Irreligion, Oppression, Extortion, Covetousness, Usury, Adultery, Fornication, Uncleanness, drunkenness, and many like abominations of the old man in us, all our works of darkness, they have made head together,
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and haue impudently and shamelesly pressed into the presence of Almighty God, to vrge him to powre forth the vials of his wrath and indignation vpon vs. Yet our God, good, gracious, mercifull, long suffering, and of great kindnes, withholdeth,
and have impudently and shamelessly pressed into the presence of Almighty God, to urge him to pour forth the vials of his wrath and Indignation upon us Yet our God, good, gracious, merciful, long suffering, and of great kindness, withholdeth,
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O, let vs therefore confesse before the Lord his louing kindnesse, and declare before the sonnes of men the good things that he hath done for vs. Here (dearely beloued) let vs not presume vpon God his patience, to lead our liues as we list.
Oh, let us Therefore confess before the Lord his loving kindness, and declare before the Sons of men the good things that he hath done for us Here (dearly Beloved) let us not presume upon God his patience, to led our lives as we list.
We cannot but see, that God is highly offended with vs already, though yet he be not pleased to execute his sorest iudgements vpon vs. Gods high displeasure against vs, appeareth in those many visitations, by which he hath come neere vnto vs, within our memories.
We cannot but see, that God is highly offended with us already, though yet he be not pleased to execute his Sorest Judgments upon us God's high displeasure against us, appears in those many visitations, by which he hath come near unto us, within our memories.
Haue not many of our brethren (too many, if it might haue seemed otherwise to Almighty God) haue they not partly perished themselues, partly lost their cattell,
Have not many of our brothers (too many, if it might have seemed otherwise to Almighty God) have they not partly perished themselves, partly lost their cattle,
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and substance, in this yeeres waters, such waters, as our fore-fathers haue scarcely obserued the like? If we will not wash our selues from our euill doings;
and substance, in this Years waters, such waters, as our Forefathers have scarcely observed the like? If we will not wash our selves from our evil doings;
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And I will cut off the inhabitant from Ashdod, and him that holdeth the scepter from Ashkelon, and turne mine hand to Ekron, and the remnant of the Philistines shall perish, saith the Lord God.
And I will Cut off the inhabitant from Ashdod, and him that holds the sceptre from Ashkelon, and turn mine hand to Ekron, and the remnant of the philistines shall perish, Says the Lord God.
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3 The declaration of that grieuous sin, by which the Philistines so highly displeased God, vers. the 6. They carried away prisoners the whole captiuity to shut them vp in Edom.
3 The declaration of that grievous since, by which the philistines so highly displeased God, vers. the 6. They carried away Prisoners the Whole captivity to shut them up in Edom.
This prophecy for the tenor and current of the words, is much like the former against the Syrians, the exposition whereof, in sundry sermons heretofore deliuered, may serue for the exposition of this prophecie also. The preface is first.
This prophecy for the tenor and current of the words, is much like the former against the Syrians, the exposition whereof, in sundry Sermons heretofore Delivered, may serve for the exposition of this prophecy also. The preface is First.
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and can againe cloath the heauens with darknesse, and make a sacke their couering: the Lord, Iehouah, who made the sea to lay the beames of his chamber therein,
and can again cloth the heavens with darkness, and make a sack their covering: the Lord, Jehovah, who made the sea to lay the beams of his chamber therein,
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they spake not of themselues, God spake in them. Whensoeuer were the time; whatsoeuer were the meanes; whosoeuer were the man; wheresoeuer were the place; whatsoeuer were the people; the words were the Lords.
they spoke not of themselves, God spoke in them. Whensoever were the time; whatsoever were the means; whosoever were the man; wheresoever were the place; whatsoever were the people; the words were the lords.
For three transgressions of Azzah, and foure, I will not turne it ] Azzah ] Palestina, the country of the Philistines, was diuided into fiue Prouinces, or Dutchies, mentioned Iosh. 13.3.
For three transgressions of Gaza, and foure, I will not turn it ] Gaza ] Palestine, the country of the philistines, was divided into fiue Provinces, or Duchies, mentioned Joshua 13.3.
the Dutchies of Azzah, of Ashdod, of Askelon, of Gath, of Ekron. These fiue chiefe, and the most famous Cities of Palestina, are recorded also, 1 Sam. 6.17. where the Philistines are said to haue giuen for a sinne offering to the Lord fiue golden Emerods, one for Azzah, one for Ashdod, one for Askelon, one for Gath, and one for Ekron. Against foure of these Cities, all saue Gath, and against Gath too in the generall name of the Philistines, this prophecie was giuen by the ministery of Amos. In the offence or blame Azzah is alone nominated;
the Duchies of Gaza, of Ashdod, of Ashkelon, of Gaza, of Ekron. These fiue chief, and the most famous Cities of Palestine, Are recorded also, 1 Sam. 6.17. where the philistines Are said to have given for a sin offering to the Lord fiue golden Emeralds, one for Gaza, one for Ashdod, one for Ashkelon, one for Gaza, and one for Ekron. Against foure of these Cities, all save Gaza, and against Gaza too in the general name of the philistines, this prophecy was given by the Ministry of Amos. In the offence or blame Gaza is alone nominated;
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and the protestation of Almighty God against them for the same, I haue heretofore in my sixt Lecture at large expounded, occasioned thereto by the beginning of the third verse:
and the protestation of Almighty God against them for the same, I have heretofore in my sixt Lecture At large expounded, occasioned thereto by the beginning of the third verse:
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God makes it good by an oath, Deut. 32.41. that he will what his glittering sword, & his hand shall take hold on iudgement, to execute vengeance vpon sinners.
God makes it good by an oath, Deuteronomy 32.41. that he will what his glittering sword, & his hand shall take hold on judgement, to execute vengeance upon Sinners.
His soule hateth and abhorreth sin; his Law curseth and condemneth sin; his hand smiteth and scourgeth sin. Sin was his motiue to cast downe Angels into Hell;
His soul hates and abhorreth since; his Law Curseth and Condemneth since; his hand smites and scourges since. since was his motive to cast down Angels into Hell;
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A second vse it, to moue vs to a serious contemplation of the wonderfull patience of Almighty God, who did so graciously forbeare these Philistines of Azzah, till by three and foure transgressions, by their many sins, they had prouoked him to indignation. It's true:
A second use it, to move us to a serious contemplation of the wonderful patience of Almighty God, who did so graciously forbear these philistines of Gaza, till by three and foure transgressions, by their many Sins, they had provoked him to Indignation. It's true:
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The Lord who punished his Angels in Heauen for one breach, Adam for one morsell, Miriam for one slander, Moses for one angry word, Achan for one sacrilege, Ezechias for once shewing his treasures to the Embassadors of Babel, Iosias for once going to warre without asking counsell of the Lord, and Ananias with his wife, Sapphira, for once lying to the holy Ghost;
The Lord who punished his Angels in Heaven for one breach, Adam for one morsel, Miriam for one slander, Moses for one angry word, achan for one sacrilege, Hezekiah for once showing his treasures to the ambassadors of Babel, Iosias for once going to war without asking counsel of the Lord, and Ananias with his wife, Sapphira, for once lying to the holy Ghost;
out of doubt will not spare vs, if wee shall persist to make a trade of sinning, day after day heaping iniquity vpon iniquity, to the fulfilling of our sinnes.
out of doubt will not spare us, if we shall persist to make a trade of sinning, day After day heaping iniquity upon iniquity, to the fulfilling of our Sins.
captiuity for captiues, or persons in captiuity; as Psal. 68.18 Thou hast led captiuity captiue. The whole captiuity ] It's well translated for the sense:
captivity for captives, or Persons in captivity; as Psalm 68.18 Thou hast led captivity captive. The Whole captivity ] It's well translated for the sense:
the word in the originall signifieth, absolute, perfect, and compleat. By this whole captiuity, the holy Spirit meaneth an absolute, perfect, and compleat captiuity:
the word in the original signifies, absolute, perfect, and complete. By this Whole captivity, the holy Spirit means an absolute, perfect, and complete captivity:
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meram captiuitatem, apertam, atque manifestam, saith Arias Montanus: a captiuity indeed, open and manifest: such a captiuity, saith Caluin, as wherein they spared not either women, or children, or the aged: they tooke no pity, no compassion, vpon either sex or age; but all of all sorts, male and female, young and old, they carried away prisoners. What was their end and purpose in so doing? Euen to shut them vp in Edom:
Meram captiuitatem, apertam, atque manifestam, Says Arias Montanus: a captivity indeed, open and manifest: such a captivity, Says Calvin, as wherein they spared not either women, or children, or the aged: they took no pity, no compassion, upon either sex or age; but all of all sorts, male and female, young and old, they carried away Prisoners. What was their end and purpose in so doing? Eve to shut them up in Edom:
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In Edom ] Esau, Iacobs brother, and Isaacks son by his wife Reb•kah, for selling his birthright for a messe of red broth, was surnamed Edom, and of him lineally descended the Edomites, or Idumaeans, Gen. 36.43.
In Edom ] Esau, Iacobs brother, and Isaacs son by his wife Reb•kah, for selling his birthright for a mess of read broth, was surnamed Edom, and of him lineally descended the Edomites, or Idumaeans, Gen. 36.43.
Of this posterity of Esau, or Edom, the land, which they inhabited, was called the land of Edom, or Idumaea; and it was a southerne prouince of the land of promise, diuided,
Of this posterity of Esau, or Edom, the land, which they inhabited, was called the land of Edom, or Idumaea; and it was a southern province of the land of promise, divided,
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Idumaeam Superiorem, and Inferiorem; the higher and the lower Idumaea. The higher, wherein were two of the cities mentioned in my Text, Gaza, and Askelon, in the diuision of the land of Canaan fell to the lot of the Tribe of Iudah. The lower Idumaea, commonly known by the name of Idumaea, fell to the lot of the Tribe of Simeon: and this lower Idumaea, I take to be the Idumaea in my Text. Esau pursued Iacob with a deadly hate,
Idumean Superiorem, and Inferiorem; the higher and the lower Idumaea. The higher, wherein were two of the cities mentioned in my Text, Gaza, and Ashkelon, in the division of the land of Canaan fell to the lot of the Tribe of Iudah. The lower Idumaea, commonly known by the name of Idumaea, fell to the lot of the Tribe of Simeon: and this lower Idumaea, I take to be the Idumaea in my Text. Esau pursued Iacob with a deadly hate,
so did the posterity of Esau the posterity of Iacob; the Edomites were euermore most maliciously bent against the Israelites. Here then appeareth the hainousnes of that sin, wherwith the Philistines are charged.
so did the posterity of Esau the posterity of Iacob; the Edomites were evermore most maliciously bent against the Israelites. Here then appears the hainousnes of that since, wherewith the philistines Are charged.
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Such was the sin of those Philistines, the inhabitants of Azzah. They sold, whether the Iewes, or the Israelites, the posterity of Iacob, and seruants of the liuing God, to their professed enemies the Edomites, with this policy, that being carried farre from their owne country, they should liue in eternall slauery and bondage, without hope euer to returne home againe.
Such was the since of those philistines, the inhabitants of Gaza. They sold, whither the Iewes, or the Israelites, the posterity of Iacob, and Servants of the living God, to their professed enemies the Edomites, with this policy, that being carried Far from their own country, they should live in Eternal slavery and bondage, without hope ever to return home again.
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This very crime of cruelty, is in the Prophecie of Ioel also, Ch. 3.6. laid to the charge of these Philistines: The children of Iudah, and the children of Ierusalem haue ye sold to the Grecians, that ye might send them far from their border:
This very crime of cruelty, is in the Prophecy of Joel also, Christ 3.6. laid to the charge of these philistines: The children of Iudah, and the children of Ierusalem have you sold to the Greeks, that you might send them Far from their border:
and sell away for bondslaues to the Grecians dwelling farre off, that with them they might liue in perpetuall seruitude and slauery, without all hope of liberty or redemption.
and fell away for bondslaves to the Greeks Dwelling Far off, that with them they might live in perpetual servitude and slavery, without all hope of liberty or redemption.
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Now in this that the Lord calleth the Philistines to a reckoning, because they had sold away his people, though they were their captiues, vnto Infidels, we may learne this lesson;
Now in this that the Lord calls the philistines to a reckoning, Because they had sold away his people, though they were their captives, unto Infidels, we may Learn this Lesson;
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It is not lawfull to commit the children of beleeuers into the hands of Infidels. The vnlawfulnes herof appeareth by the charge which Moses giueth the Israelites, Deut. 7.3.
It is not lawful to commit the children of believers into the hands of Infidels. The unlawfulness hereof appears by the charge which Moses gives the Israelites, Deuteronomy 7.3.
His charge is concerning the Hittites, the Gergasites, the Amorites, the Canaanites, the Perizzites, the Hiuits, and the Iebusites, that they should not at all make any couenant with them,
His charge is Concerning the Hittites, the Gergasites, the amorites, the Canaanites, the Perizzites, the Fruits, and the Jebusites, that they should not At all make any Covenant with them,
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nor giue them their children in mariage. And why so? Because by such couenants & mariages they might be withdrawn from the true seruice of God, to the prophane worship of Idols.
nor give them their children in marriage. And why so? Because by such Covenants & marriages they might be withdrawn from the true service of God, to the profane worship of Idols.
The danger of such couenants and mariages, S. Paul knew to be very great, and therefore from such he dehorteth the Corinthians, 2 Cor. 6.14. Be ye not vnequally yoked with the infidels.
The danger of such Covenants and marriages, S. Paul knew to be very great, and Therefore from such he dehorteth the Corinthians, 2 Cor. 6.14. Be you not unequally yoked with the Infidels.
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and made to worke wickednesse before the Lord. From this NONLATINALPHABET, this vnequall yoke with Infidels, from conuersing with the wicked, the Apostle disswadeth the Corinthians, and in them vs, by sundry arguments drawne ab absurdo. In each argument there is an Antithesis: two things opposed the one to the other.
and made to work wickedness before the Lord. From this, this unequal yoke with Infidels, from conversing with the wicked, the Apostle dissuadeth the Corinthians, and in them us, by sundry Arguments drawn ab absurdo. In each argument there is an Antithesis: two things opposed the one to the other.
In the first, righteousnesse and vnrighteousnesse; in the second, light and darknesse; in the third, Christ and Belial; in the fourth, the Beleeuer and the Infidell; in the fifth, Gods Temple and Idols. Euery argument is set downe by way of question.
In the First, righteousness and unrighteousness; in the second, Light and darkness; in the third, christ and Belial; in the fourth, the Believer and the Infidel; in the fifth, God's Temple and Idols. Every argument is Set down by Way of question.
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The first, what fellowship hath righteousnesse with vnrighteousnesse? The answer is negatiue: none. The answer may be illustrated by a similitude, Eccl. 13.18. How can the wolfe agree with the lambe? no more can the vngodly with the righteous.
The First, what fellowship hath righteousness with unrighteousness? The answer is negative: none. The answer may be illustrated by a similitude, Ecclesiastes 13.18. How can the wolf agree with the lamb? no more can the ungodly with the righteous.
none. No more than truth hath with a lie, as Drusius well expoundeth the place, Prou. Class. 1. lib. 3.78. Light hath no communion with darknes; therefore the beleeuer ought not to conuerse with an vnbeleeuer. This consequence is made good by Eph. 5.8. where the Apostle telleth the Ephesians, that they were once darknesse, but now are light in the Lord.
none. No more than truth hath with a lie, as Drusius well expoundeth the place, Prou. Class. 1. lib. 3.78. Light hath no communion with darkness; Therefore the believer ought not to converse with an unbeliever. This consequence is made good by Ephesians 5.8. where the Apostle Telleth the Ephesians, that they were once darkness, but now Are Light in the Lord.
but he calleth the beleeuers, light, for their knowledge of God, by which their hearts are through the holy Ghost illuminated. Light hath no communion with darknesse, therefore beleeuers are not to haue familiarity with vnbeleeuers.
but he calls the believers, Light, for their knowledge of God, by which their hearts Are through the holy Ghost illuminated. Light hath no communion with darkness, Therefore believers Are not to have familiarity with unbelievers.
no concord between the Author of our saluation, and the author of our perdition; no concord between the restorer of all things, and the destroyer of all things; no concord betweene the Prince of light, & the prince of darknes: therefore they that beleeue in Christ, are not to haue familiarity with vnbeleeuers.
no concord between the Author of our salvation, and the author of our perdition; no concord between the restorer of all things, and the destroyer of all things; no concord between the Prince of Light, & the Prince of darkness: Therefore they that believe in christ, Are not to have familiarity with unbelievers.
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Sacrilega est profanatio, saith Caluin, it is a sacrilegious prophaning of Gods Temple, to place in it an Idoll, or to vse any idolatrous worship therein.
Sacrilege est profanatio, Says Calvin, it is a sacrilegious profaning of God's Temple, to place in it an Idol, or to use any idolatrous worship therein.
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We are the Temple of God; wherefore to infect our selues with any contagion of Idols, in vs it must be sacrilegious. There is no agreement betweene the Temple of God and Idols; therefore we are not to haue any familiarity with the Idolatrous. Remember I beseech you:
We Are the Temple of God; Wherefore to infect our selves with any contagion of Idols, in us it must be sacrilegious. There is no agreement between the Temple of God and Idols; Therefore we Are not to have any familiarity with the Idolatrous. remember I beseech you:
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and teacheth vs so to loue the soules of the righteous seed, that we leaue them not resident among Infidels, or Atheists, or Papists, or any prophane wretches: but rather, that to our labour and cost, we redeeme them out of the D•uils tyranny. We must haue a singular care for the children which are borne among vs, that they be godly and vertuously brought vp,
and Teaches us so to love the Souls of the righteous seed, that we leave them not resident among Infidels, or Atheists, or Papists, or any profane wretches: but rather, that to our labour and cost, we Redeem them out of the D•uils tyranny. We must have a singular care for the children which Are born among us, that they be godly and virtuously brought up,
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if we bequeath our children to the seruice of men of corrupt consciences and wicked affections, such as will compasse Heauen and Earth to make any one the childe of damnation?
if we Bequeath our children to the service of men of corrupt Consciences and wicked affections, such as will compass Heaven and Earth to make any one the child of damnation?
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A second vse may be, for the reproofe of such as do bind and put their children, the fruit of their bodies, (which they ought to consecrate vnto the Lord ) into the education of open enemies to the Gospel of Christ, most blasphemous and abominable Atheists,
A second use may be, for the reproof of such as do bind and put their children, the fruit of their bodies, (which they ought to consecrate unto the Lord) into the education of open enemies to the Gospel of christ, most blasphemous and abominable Atheists,
Are not these as much to be complained of, as those whom the Lord here condemneth for selling of Israels seed into the hands of the Edomites? Yes, and much more.
are not these as much to be complained of, as those whom the Lord Here Condemneth for selling of Israel's seed into the hands of the Edomites? Yes, and much more.
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What are you inferiour to them that sacrificed their children vnto Deuils? If your selues be righteous and Christians, cast not away your seed, your children, the price of the precious bloud of Christ. You haue made them in their Baptisme, when they were young, to confesse Christ: will you make them now, growne to yeeres, to deny Christ? O, let the words of wise Ecclesiasticus, chap. 13.1. bee precious in your memories:
What Are you inferior to them that sacrificed their children unto Devils? If your selves be righteous and Christians, cast not away your seed, your children, the price of the precious blood of christ. You have made them in their Baptism, when they were young, to confess christ: will you make them now, grown to Years, to deny christ? Oh, let the words of wise Ecclesiasticus, chap. 13.1. be precious in your memories:
Binde them to none, but to Christ; put them to none but to Christians; sell them to nothing but to the Gospell: commit not your young ones into the hands and custody of Gods enemies. A third vse.
Bind them to none, but to christ; put them to none but to Christians; fell them to nothing but to the Gospel: commit not your young ones into the hands and custody of God's enemies. A third use.
Is it not lawfull to commit the children of beleeuers into the hands of infidels, for the reason aboue specified, that they be not withdrawne from the true seruice of God? Then neither is it lawfull for you of your selues, to keepe away your seruants from the seruice of God. It is reputed for a tyranny in Pharaoh, Exod. 5.3, 4. That he would not suffer the children of Israel to goe three dayes iourny into the desart, to sacrifice to the Lord their God:
Is it not lawful to commit the children of believers into the hands of Infidels, for the reason above specified, that they be not withdrawn from the true service of God? Then neither is it lawful for you of your selves, to keep away your Servants from the service of God. It is reputed for a tyranny in Pharaoh, Exod 5.3, 4. That he would not suffer the children of Israel to go three days journey into the desert, to sacrifice to the Lord their God:
and how can you free your selues from the impeachment of tyranny, if you deny your seruants to goe but one houres iourney to this place, to serue their God?
and how can you free your selves from the impeachment of tyranny, if you deny your Servants to go but one hours journey to this place, to serve their God?
not your selues only, but also your sonnes, and your daughters, and your seruants, men, and maidens, and the stranger that soiourneth with you, are to hallow, and Sanctifie the Sabbath day with the Lords seruice.
not your selves only, but also your Sons, and your daughters, and your Servants, men, and maidens, and the stranger that soiourneth with you, Are to hallow, and Sanctify the Sabbath day with the lords service.
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Suppose all the world besides your selues, would bee carelesse to performe this duty; yet let your holy resolution be the same with Ioshua's, chap. 24.15. I and my house will serue the Lord.
Suppose all the world beside your selves, would be careless to perform this duty; yet let your holy resolution be the same with Joshua's, chap. 24.15. I and my house will serve the Lord.
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Thus farre of my first doctrine grounded vpon Gods dislike with the Philistines, for selling away the Israelites, his faithfull people, into the hands of the Edomites, an vnbeeleeuing nation.
Thus Far of my First Doctrine grounded upon God's dislike with the philistines, for selling away the Israelites, his faithful people, into the hands of the Edomites, an vnbeeleeuing Nation.
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we are to note, that the Philistines sold away the Israelites to the Idumaeans, at such time as they were their captiues: and so did adde affliction to the afflicted.
we Are to note, that the philistines sold away the Israelites to the Idumaeans, At such time as they were their captives: and so did add affliction to the afflicted.
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Witnesse the complaint made by the captiue Iewes against the insolency of the Chaldeans, Psal. 137.3. They that led vs away captiue required of vs songs, and mirth in our heauinesse, saying, Sing vs one of the songs of Sion.
Witness the complaint made by the captive Iewes against the insolency of the Chaldeans, Psalm 137.3. They that led us away captive required of us songs, and mirth in our heaviness, saying, Sing us one of the songs of Sion.
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they required of vs songs ] such songs, as we were wont to sing in Sion, Ierusalem, and our owne country before the destruction of the Temple, and our captiuity.
they required of us songs ] such songs, as we were wont to sing in Sion, Ierusalem, and our own country before the destruction of the Temple, and our captivity.
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The words are the obseruation of Oecolampadius vpon the now cited place of Esay: It is a great abomination before God, to adde affliction to the afflicted;
The words Are the observation of Oecolampadius upon the now cited place of Isaiah: It is a great abomination before God, to add affliction to the afflicted;
that the Lord looketh downe from the height of his sanctuary, and out of heauen beholdeth the earth, that he may heare, and so take pity of the sighings, groanings,
that the Lord looks down from the height of his sanctuary, and out of heaven beholdeth the earth, that he may hear, and so take pity of the sighings, groanings,
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The time will not suffer me now to trouble you with more Texts of Scripture; let the now alleaged be sufficient to confirme my propounded doctrine, that it is a grieuous thing to adde affliction to the afflicted.
The time will not suffer me now to trouble you with more Texts of Scripture; let the now alleged be sufficient to confirm my propounded Doctrine, that it is a grievous thing to add affliction to the afflicted.
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One is, to reproue the Nimrods, and tyrants of this world, which haue no pity, no compassion vpon the poore and distressed. Such in the end shall know by their owne lamentable experience, that to be true which Salomon hath vttered, Prou. 21.13. Hee that stoppeth his eare at the crying of the poore, shall cry himselfe and not be heard.
One is, to reprove the Nimrods, and Tyrants of this world, which have no pity, no compassion upon the poor and distressed. Such in the end shall know by their own lamentable experience, that to be true which Solomon hath uttered, Prou. 21.13. He that stoppeth his ear At the crying of the poor, shall cry himself and not be herd.
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No. How dare we molest and trouble them, whom by Gods appointment we are to releeue and succour? We are commanded, Deut. 15.11. to open our hands to the needy and poore that are in our land:
No. How Dare we molest and trouble them, whom by God's appointment we Are to relieve and succour? We Are commanded, Deuteronomy 15.11. to open our hands to the needy and poor that Are in our land:
and when the day of our dissolution shall be, that we must leaue this earthly tabernacle, then will the Son of man, sitting vpon the throne of his glory, welcome vs with a Venite benedicti; Come ye blessed of my Father, inherit ye the Kingdome prepared for you from the foundations of the world.
and when the day of our dissolution shall be, that we must leave this earthly tabernacle, then will the Son of man, sitting upon the throne of his glory, welcome us with a Venite Blessing; Come you blessed of my Father, inherit you the Kingdom prepared for you from the foundations of the world.
WE are come to the last part of this Prophecie, the description of the punishments to be inflicted vpon the Philistines. The seuenth verse doth not much differ from the fourth.
WE Are come to the last part of this Prophecy, the description of the punishments to be inflicted upon the philistines. The Seventh verse does not much differ from the fourth.
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The same punishment, which is there threatned to the Syrians, vnder the names of Hazael, and Benhadad, is in this seuenth verse denounced to the Philistines, vnder the name of Azzah. And therefore,
The same punishment, which is there threatened to the Syrians, under the names of hazael, and Benhadad, is in this Seventh verse denounced to the philistines, under the name of Gaza. And Therefore,
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It is proper to the Lord to execute vengeance vpon the wicked for their sinnes. This doctrine I proued at large in my eighth Lecture vpon this prophecie.
It is proper to the Lord to execute vengeance upon the wicked for their Sins. This Doctrine I proved At large in my eighth Lecture upon this prophecy.
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This office of executing vengeance vpon the wicked for their sinnes, God arrogateth and assumeth to himselfe, Deut. 32.35. where he saith, Vengeance and recompence are mine.
This office of executing vengeance upon the wicked for their Sins, God arrogateth and assumeth to himself, Deuteronomy 32.35. where he Says, Vengeance and recompense Are mine.
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By the sweet Singer, Psal. 94.1. O Lord God the auenger, O God the auenger. The Prophet Nahum trebleth the phrase, Chap. 1.2. The Lord reuengeth, the Lord reuengeth, the Lord will take vengeance on his aduersaries.
By the sweet Singer, Psalm 94.1. Oh Lord God the avenger, Oh God the avenger. The Prophet Nahum trebleth the phrase, Chap. 1.2. The Lord revenges, the Lord revenges, the Lord will take vengeance on his Adversaries.
though God be good, gracious, mercifull, and long-suffering, yet is he also a iust God, God the auenger, and punisher. It is proper vnto him to execute vengeance vpon the wicked for their sinnes.
though God be good, gracious, merciful, and long-suffering, yet is he also a just God, God the avenger, and punisher. It is proper unto him to execute vengeance upon the wicked for their Sins.
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To this Christian and charitable course, our Sauiour worketh vs by a strong argument, Mat. 6.15. If ye doe not forgiue men their trespasses, no more will your Father forgiue you your trespasses.
To this Christian and charitable course, our Saviour works us by a strong argument, Mathew 6.15. If you do not forgive men their Trespasses, no more will your Father forgive you your Trespasses.
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Wherefore (dearely beloued) suffer your selues to be exhorted, as the Romans were by S. Paul, chap. 12.19. Dearely beloued, if it be possible, as much as in you is, haue peace with all men;
Wherefore (dearly Beloved) suffer your selves to be exhorted, as the Romans were by S. Paul, chap. 12.19. Dearly Beloved, if it be possible, as much as in you is, have peace with all men;
Here we see, that for the sinnes of the Philistins, God resolueth to send a fire to deuoure their wals and palaces. This was my second circumstance; the circumstance of the punishment; I will send a fire. ]
Here we see, that for the Sins of the philistines, God resolveth to send a fire to devour their walls and palaces. This was my second circumstance; the circumstance of the punishment; I will send a fire. ]
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Many desolations hath God wrought by fire. By fire he laid waste Sodom, Gomorrah, and their sister cities, Gen. 19.24. By fire he did eat vp Nadab and Abihu, Leuit. 10.2. By fire he cut off the two hundred and fifty men, that were in the rebellion of Korah, Numb. 16.35. By fire he deuoured two Captaines, and twice fifty men, 2 King. 1.10.
Many desolations hath God wrought by fire. By fire he laid waste Sodom, Gomorrah, and their sister cities, Gen. 19.24. By fire he did eat up Nadab and Abihu, Levites 10.2. By fire he Cut off the two hundred and fifty men, that were in the rebellion of Korah, Numb. 16.35. By fire he devoured two Captains, and twice fifty men, 2 King. 1.10.
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and 12. Why doe I load your memories with multitude of examples for this point? My text telleth you that fire, Gods creature, becommeth Gods instrument,
and 12. Why do I load your memories with multitude of Examples for this point? My text Telleth you that fire, God's creature, becomes God's Instrument,
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I will send a fire ] By fire in this place, as vers. 4. the learned Expositors doe vnderstand, not only naturall fire, but also the sword, and pestil•nce, and famine: quod libet genus consumptionis, euery kinde of consumption, euery scourge, wherewith God punisheth the wicked, be it haile, or thunder, or sicknesse, or any other of Gods messengers.
I will send a fire ] By fire in this place, as vers. 4. the learned Expositors do understand, not only natural fire, but also the sword, and pestil•nce, and famine: quod libet genus consumptionis, every kind of consumption, every scourge, wherewith God Punisheth the wicked, be it hail, or thunder, or sickness, or any other of God's messengers.
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So large is the signification of fire in the metaphoricall vnderstanding. The doctrine is, The fire, ( whether Naturall, or Metaphoricall) that is, The fire,
So large is the signification of fire in the metaphorical understanding. The Doctrine is, The fire, (whither Natural, or Metaphorical) that is, The fire,
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A truth heretofore proued vnto you, as out of other places of holy Writ, so out of the story of Gods visitation vpon Pharaoh, and the Aegyptians, Exod. 8, 9, and 10. Chapters, whereby you know, that Frogs, Lice, Flies, Grashoppers, Thunder, Haile, Lightning, Murraine, Botches and Sores, did instrumentally auenge God vpon man and beasts in Aegypt. I stand not now to enlarge this proofe.
A truth heretofore proved unto you, as out of other places of holy Writ, so out of the story of God's Visitation upon Pharaoh, and the egyptians, Exod 8, 9, and 10. Chapters, whereby you know, that Frogs, Lice, Flies, Grasshoppers, Thunder, Hail, Lightning, Murrain, Botches and Sores, did instrumentally avenge God upon man and beasts in Egypt. I stand not now to enlarge this proof.
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If the fire, or water, or any other of Gods creatures, shall at any time rage and preuaile against vs, we must remember that it is God that sendeth them, to worke his holy will vpon vs. Here he sent a fire vpon Azzah, to consume her walls, and deuoure her palaces.
If the fire, or water, or any other of God's creatures, shall At any time rage and prevail against us, we must Remember that it is God that sends them, to work his holy will upon us Here he sent a fire upon Gaza, to consume her walls, and devour her palaces.
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Here you haue my third circumstance, the circumstance of the punished, in these words; the walls of Azzah, and the palaces thereof ] Azzah, one of the fiue Prouinces,
Here you have my third circumstance, the circumstance of the punished, in these words; the walls of Gaza, and the palaces thereof ] Gaza, one of the fiue Provinces,
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Yet must Azzah, notwithstanding the beauty of her buildings, and strength of her strong holds, be deuoured with fire: I will send a fire vpon the wall of Azzah, and it shall deuoure the palaces thereof. ]
Yet must Gaza, notwithstanding the beauty of her buildings, and strength of her strong holds, be devoured with fire: I will send a fire upon the wall of Gaza, and it shall devour the palaces thereof. ]
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because there is no strength but of God, and from God. For what are all the munitions in the world to the great God of Heauen and Earth? As the smoake vanisheth, so doe they vanish;
Because there is no strength but of God, and from God. For what Are all the munitions in the world to the great God of Heaven and Earth? As the smoke Vanishes, so do they vanish;
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Edom, the kingdome of Edom, vpon which God stretched the line of vanitie, and the stones of emptinesse, as witnesseth the Prophet Esay, Chap. 34.11. it is no more a kingdome;
Edom, the Kingdom of Edom, upon which God stretched the line of vanity, and the stones of emptiness, as Witnesseth the Prophet Isaiah, Chap. 34.11. it is no more a Kingdom;
yet at length infected with the leprosie of sinne, they were spoiled of their strong holds; so saith Hoseah, Chap. 10.14. A tumult shall arise among the people, and all thy munitions shall be destroyed.
yet At length infected with the leprosy of sin, they were spoiled of their strong holds; so Says Hosea, Chap. 10.14. A tumult shall arise among the people, and all thy munitions shall be destroyed.
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as complaineth the Prophet, Lament. 1.1. The Lord hath destroyed all the habitations of Iaacob, and hath not spared, he hath throwne downe in his wrath the strong holds of the daughter of Iudah;
as Complaineth the Prophet, Lament. 1.1. The Lord hath destroyed all the habitations of Jacob, and hath not spared, he hath thrown down in his wrath the strong holds of the daughter of Iudah;
Let these few instances in the states of Edom, Moab, Israel and Iudah, serue for proofe of my doctrine, No munition can saue that city which God will haue destroyed.
Let these few instances in the states of Edom, Moab, Israel and Iudah, serve for proof of my Doctrine, No munition can save that City which God will have destroyed.
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The vse of this doctrine is, to teach vs, neuer to trust in any worldly helpe, but so to vse all good meanes of our defense, that still we rely vpon the Lord for strength and successe thereby.
The use of this Doctrine is, to teach us, never to trust in any worldly help, but so to use all good means of our defence, that still we rely upon the Lord for strength and success thereby.
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Beloued in the Lord, we haue learned, that a horse his helpe is vaine, Psal. 33.17. that mans helpe is vaine, Psal. 60.11. that the helpe of Princes is vaine, Psal. 146.3. that much strength is vaine, 2 Chron. 25.7. that much wealth is vaine, Psal. 49.6. that all worldly helpes are vaine, Esai. 31.1. All vnder God is vanitie. Wherefore now, and all othertimes, let our trust be onely in the name o• the Lord, who hath made heauen and earth.
beloved in the Lord, we have learned, that a horse his help is vain, Psalm 33.17. that men help is vain, Psalm 60.11. that the help of Princes is vain, Psalm 146.3. that much strength is vain, 2 Chronicles 25.7. that much wealth is vain, Psalm 49.6. that all worldly helps Are vain, Isaiah. 31.1. All under God is vanity. Wherefore now, and all Othertimes, let our trust be only in the name o• the Lord, who hath made heaven and earth.
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Thus much of my first doctrine grounded vpon the third circumstance of this seuenth verse, the circumstance of the punished, No munition can saue that citie which God will haue destroyed.
Thus much of my First Doctrine grounded upon the third circumstance of this Seventh verse, the circumstance of the punished, No munition can save that City which God will have destroyed.
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Againe, this ouerthrow of the walls of Azzah in Gods anger, teacheth vs thus much, It is the good blessing of God vpon a kingdome, to haue walls, strong holds, munitions, fortresses and bulwarkes, for a defe se against enemies.
Again, this overthrow of the walls of Gaza in God's anger, Teaches us thus much, It is the good blessing of God upon a Kingdom, to have walls, strong holds, munitions, fortresses and bulwarks, for a defe se against enemies.
And here we are to powre out our soules in thankfulnesse before Almightie God, for blessing this our Countrey with the strength of walls; of walls by sea, and walls by land;
And Here we Are to pour out our Souls in thankfulness before Almighty God, for blessing this our Country with the strength of walls; of walls by sea, and walls by land;
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by sea and land, with men of wisdome and valour, to bid battell to the proudest enemie that dare aduance himselfe against vs. Confesse we with Dauid, Psal. 18.2.
by sea and land, with men of Wisdom and valour, to bid battle to the proudest enemy that Dare advance himself against us Confess we with David, Psalm 18.2.
It teacheth vs, 1. To be humbled before Almighty God, whensoeuer our dwelling-houses are taken from vs: 2. Since wee peaceably enioy our dwelling-houses, to vse them for the furtherance of Gods glory: 3. To praise God continually for the comfortable vse we haue of our dwelling-houses. Thus farre of the seuenth verse. The eighth followeth.
It Teaches us, 1. To be humbled before Almighty God, whensoever our dwelling-houses Are taken from us: 2. Since we peaceably enjoy our dwelling-houses, to use them for the furtherance of God's glory: 3. To praise God continually for the comfortable use we have of our dwelling-houses. Thus Far of the Seventh verse. The eighth follows.
And I will cut off the inhabitant from Ashdod, and him that hol••th the scepter, from Ashkelon ] Ashdod and Ashkelon were two chiefe Cities of Palaestina. One of them,
And I will Cut off the inhabitant from Ashdod, and him that hol••th the sceptre, from Ashkelon ] Ashdod and Ashkelon were two chief Cities of Palestine. One of them,
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I will cut off the inhabitant of Ashdod ] Of the like iudgement in the same words you haue heard before in vers. 5. threatned to the Syrians, I will cut off the inhabitant of Bikeath-Auen, and him that holdeth the Scepter out of Beth-eden.
I will Cut off the inhabitant of Ashdod ] Of the like judgement in the same words you have herd before in vers. 5. threatened to the Syrians, I will Cut off the inhabitant of Bikeath-Auen, and him that holds the Sceptre out of Beth-eden.
their King, making his residence at Ashkelon ] another of the fiue Cities of Palaestina. I will cut off the inhabitant of Ashdod, and him that holdeth the Scepter from Ashkelon. ]
their King, making his residence At Ashkelon ] Another of the fiue Cities of Palestine. I will Cut off the inhabitant of Ashdod, and him that holds the Sceptre from Ashkelon. ]
By the first circumstance, (the Lord himselfe taking vengeance into his owne hands,) you may be remembred of a doctrine often commended to you in this and other Lectures;
By the First circumstance, (the Lord himself taking vengeance into his own hands,) you may be remembered of a Doctrine often commended to you in this and other Lectures;
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The first was gradus conseruationis; the second gradus gubernationis; the third was gradus ordinationis; the first degree was the degree of maintenance or preseruation; the second degree was the degree of rule or gouernment; the third degree was the degree of ordination or direction.
The First was gradus conseruationis; the second gradus gubernationis; the third was gradus ordinationis; the First degree was the degree of maintenance or preservation; the second degree was the degree of Rule or government; the third degree was the degree of ordination or direction.
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The first implieth thus much, that All things in generall, and euery thing in particular, are by Almightie God sustained ordinarily in the same state of nature and naturall proprieties, wherein they were created.
The First Implies thus much, that All things in general, and every thing in particular, Are by Almighty God sustained ordinarily in the same state of nature and natural proprieties, wherein they were created.
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Secondly, he disposeth the meanes vnto the end. Thirdly, he directeth the meanes so disposed. From these points thus summarily rehearsed, I inferre my propounded doctrine:
Secondly, he Disposeth the means unto the end. Thirdly, he directeth the means so disposed. From these points thus summarily rehearsed, I infer my propounded Doctrine:
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For if it be true (as true it is, and the gates of Hell shall neuer be able to preuaile against it,) that God by his wonderfull prouidence maintaineth, and preserueth; ruleth, and gouerneth; ordereth, disposeth, and directeth all things in this world,
For if it be true (as true it is, and the gates of Hell shall never be able to prevail against it,) that God by his wonderful providence maintaineth, and Preserveth; Ruleth, and Governs; Ordereth, Disposeth, and directeth all things in this world,
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was in a grosse and soule errour, to thinke that God walking in the circle of heauen, cannot thorow the darke clouds see our misdoings, and iudge vs for them.
was in a gross and soul error, to think that God walking in the circle of heaven, cannot thorough the dark Clouds see our misdoings, and judge us for them.
No corner in Hell, no mansion in Heauen, no caue in the top of Carmel, no fishes belly in the bottome of the sea, no darke dungeon in the land of captiuity, no place of any secrecie any where, is able to hide vs from the presence of God.
No corner in Hell, no mansion in Heaven, no cave in the top of Mount carmel, no Fish belly in the bottom of the sea, no dark dungeon in the land of captivity, no place of any secrecy any where, is able to hide us from the presence of God.
to the cloathing of the grasse of the field; to the feeding of the birds of the aire; to the caluing of •indes; to the numbring of the haires of our heads, and of the teares that trickle downe our cheekes.
to the clothing of the grass of the field; to the feeding of the Birds of the air; to the calving of •indes; to the numbering of the hairs of our Heads, and of the tears that trickle down our cheeks.
or shall hereafter ouertake vs, let vs not lay it vpon blinde fortune, but looke we rather to the hand that striketh vs. He who is noted in my text to cut off the inhabitant of Ashdod, and him that holdeth the scepter from Ashkelon, he it is, that for our sinnes bringeth vpon vs calamiti s and miseries. Whatsoeuer calamities or miseries doe molest or trouble vs, be wee assured that they are Gods visitatio: vpon vs for our sinnes,
or shall hereafter overtake us, let us not lay it upon blind fortune, but look we rather to the hand that striketh us He who is noted in my text to Cut off the inhabitant of Ashdod, and him that holds the sceptre from Ashkelon, he it is, that for our Sins brings upon us calamiti s and misery's. Whatsoever calamities or misery's do molest or trouble us, be we assured that they Are God's visitatio: upon us for our Sins,
What remaineth then, but that in time of misery and heauinesse, wee louingly embrace Gods hand, and kisse the rod, wherewith he smiteth vs? If hee smite vs with any kinde of crosse or tribulation, our best way is, to turne vnto him,
What remains then, but that in time of misery and heaviness, we lovingly embrace God's hand, and kiss the rod, wherewith he smites us? If he smite us with any kind of cross or tribulation, our best Way is, to turn unto him,
Is not God a spirit? How then hath he hands? The letter killeth, but the spirit giueth life, saith S. Paul. 2 Cor. 3.6. An ancient Father vpon those words aduiseth vs to beware, that we take not a figuratiue speech according to the letter; for, saith he, when we take that which is spoken in a figure, as if it were spoken properly, it is a carnall sense, Ne { que } vlla mors anima congruentius •ppe••atur;
Is not God a Spirit? How then hath he hands? The Letter kills, but the Spirit gives life, Says S. Paul. 2 Cor. 3.6. an ancient Father upon those words adviseth us to beware, that we take not a figurative speech according to the Letter; for, Says he, when we take that which is spoken in a figure, as if it were spoken properly, it is a carnal sense, Ne { que } vlla mors anima congruentius •ppe••atur;
If a figuratiue speech be properly taken, or if the letter be vrged against the spirituall meaning, that, which was spoken to giue life to the inward man, may subuert the faith, and endanger the soule.
If a figurative speech be properly taken, or if the Letter be urged against the spiritual meaning, that, which was spoken to give life to the inward man, may subvert the faith, and endanger the soul.
They tooke it literally, which Christ spake in a figure, touching his owne body, Iob. 2.19. Destroy this Temple, and in three daies I will raise it vp againe. It caused Nicodemus to erre.
They took it literally, which christ spoke in a figure, touching his own body, Job 2.19. Destroy this Temple, and in three days I will raise it up again. It caused Nicodemus to err.
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Hee tooke it literally, which Christ spake in a figure, touching mans regeneration, Iob. 3.3. Except a man bee borne again•, he cannot see the Kingdome of God.
He took it literally, which christ spoke in a figure, touching men regeneration, Job 3.3. Except a man be born again•, he cannot see the Kingdom of God.
They tooke it literally, which Christ spake in a figure, touching the execution of his Fathers will, Ioh. 4.32. I haue meat to eat, that ye know not of.
They took it literally, which christ spoke in a figure, touching the execution of his Father's will, John 4.32. I have meat to eat, that you know not of.
I hold it to be an errour of Nicephorus, and others, to take it after the letter, as if Paul had indeed fought vpon a theatre with Lions at Ephesius, because he saith, 1 Cor. 15.32. that he fought with b asts at Ephesus.
I hold it to be an error of Nicephorus, and Others, to take it After the Letter, as if Paul had indeed fought upon a theatre with Lions At Ephesius, Because he Says, 1 Cor. 15.32. that he fought with b asts At Ephesus.
For in the iudgement of Theophyla•• of old, of Beza, Baronius, and some other very learned of this age, he spake it figuratiuely, to designe and note the disordered assembly gathered together against him at Ephesus, vpon the complaint of the siluer-smith Demetrius, for defense of great Diana.
For in the judgement of Theophyla•• of old, of Beza, Baronius, and Some other very learned of this age, he spoke it figuratively, to Design and note the disordered assembly gathered together against him At Ephesus, upon the complaint of the silversmith Demetrius, for defence of great Diana.
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I am assured it is an errour of all the Papists, to take it after the letter which Christ spake, Matth. 26.26. This is my body. There is a figure in the speech.
I am assured it is an error of all the Papists, to take it After the Letter which christ spoke, Matthew 26.26. This is my body. There is a figure in the speech.
He cals the bread his body, by way of signification, by way of similitude, by way of representation, after the manner of Sacraments, in a signe, not according to the letter, but in a spirituall and mysticall vnderstanding,
He calls the bred his body, by Way of signification, by Way of similitude, by Way of representation, After the manner of Sacraments, in a Signen, not according to the Letter, but in a spiritual and mystical understanding,
These few already spoken of, may serue to make it plaine, that the not admitting of a Trope or Figure there, where in great reason it ought to be admitted, is a cause of errour.
These few already spoken of, may serve to make it plain, that the not admitting of a Trope or Figure there, where in great reason it ought to be admitted, is a cause of error.
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I haue giuen this note in this place (beloued) because the phrase here vsed in the person of the euerliuing God, ( I will turne my hand to Ekron) being spirit and life, hath beene by some mistaken,
I have given this note in this place (Beloved) Because the phrase Here used in the person of the everliving God, (I will turn my hand to Ekron) being Spirit and life, hath been by Some mistaken,
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and applied to a carnall sense. From hence as from other places of holy Scripture, in which other the members of mans body are ascribed vnto God; as the face, the mouth, the eares, eies, armes, feet, and some other;
and applied to a carnal sense. From hence as from other places of holy Scripture, in which other the members of men body Are ascribed unto God; as the face, the Mouth, the ears, eyes, arms, feet, and Some other;
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It was on foot many a yeare after him in the time of Arius, patronized by those Heretikes, which by Epiphanius are called Audiani, and by Augustine Vadiani: after whom also it was eagerly maintained by certaine Monkes of Egypt, who were thereupon called Anthropomorphitae. But all these are dead and gone;
It was on foot many a year After him in the time of Arius, patronized by those Heretics, which by Epiphanius Are called Audiani, and by Augustine Vadiani: After whom also it was eagerly maintained by certain Monks of Egypt, who were thereupon called Anthropomorphites. But all these Are dead and gone;
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whatsoeuer is spoken of God bodily, that same must be vnderstood figuratiuely. Bellarmine saith as much, li. 2. de imag. sanct. c. 8. Membra, quae tribuantur Deo in Scriptura, metaphoricè esse accipienda, that those members which the Scripture assigneth vnto God, are to be taken in a Metaphor. Thus farre we are yours, Bellarmine. We maintaine with you, that the members attributed vnto God in holy Scripture, are to be taken figuratiuely. But you build hereupon chaffe and stubble.
whatsoever is spoken of God bodily, that same must be understood figuratively. Bellarmine Says as much, li. 2. de image. sanct. c. 8. Membra, Quae tribuantur God in Scripture, metaphoricè esse accipienda, that those members which the Scripture assigneth unto God, Are to be taken in a Metaphor. Thus Far we Are yours, Bellarmine. We maintain with you, that the members attributed unto God in holy Scripture, Are to be taken figuratively. But you built hereupon chaff and stubble.
To proue a non licet to be your licet: Licere pingere imaginem Dei patris in formâ hominis senis, to proue it to be lawfull to represent God the Father by the image of an old man, you draw an argument from those places of Scripture, which doe attribute vnto God bodily members. Your conclusion is by way of question;
To prove a non licet to be your licet: Licere pingere imaginem Dei patris in formâ hominis senis, to prove it to be lawful to represent God the Father by the image of an old man, you draw an argument from those places of Scripture, which do attribute unto God bodily members. Your conclusion is by Way of question;
Because euery such picture, or image, or stocke (call it as you will) is censured by Ieremie to be a doctrine of vanity, chap. 10.8. by Zacharie to be a speaker of vanity. ch. 10.2. by Habakkuk, to be a teacher of lies, chap. 2.18. and Gods expresse commandement is against it, Deut. 4.16. You shall not make you a grauen image, or representation of any figure.
Because every such picture, or image, or stock (call it as you will) is censured by Ieremie to be a Doctrine of vanity, chap. 10.8. by Zacharias to be a speaker of vanity. changed. 10.2. by Habakkuk, to be a teacher of lies, chap. 2.18. and God's express Commandment is against it, Deuteronomy 4.16. You shall not make you a graven image, or representation of any figure.
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A reason of this prohibition is adioyned, verse 12. and 15. by which it is manifest, that God simply and absolutely forbiddeth any image at all to be made of himselfe:
A reason of this prohibition is adjoined, verse 12. and 15. by which it is manifest, that God simply and absolutely forbiddeth any image At all to be made of himself:
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The Prophet Esai is plentifull in this demonstration, to shew how vnseemly, and absurd it is, to turne the truth of God into a lie, as they doe, who forsake the blessed Creator, to worship the creature: to turne the Maiestie of God inuisible, into a picture of visible man: to turne the glory of the incorruptible God, to the similitude of the image of a corruptible man. His vehement expostulation with idolaters to this purpose is in the 40. chap. of his Prophecie, and the 18. verse. To whom will yee liken God? or what similitude will ye set vp vnto him? the workman melteth an image;
The Prophet Isaiah is plentiful in this demonstration, to show how unseemly, and absurd it is, to turn the truth of God into a lie, as they do, who forsake the blessed Creator, to worship the creature: to turn the Majesty of God invisible, into a picture of visible man: to turn the glory of the incorruptible God, to the similitude of the image of a corruptible man. His vehement expostulation with Idolaters to this purpose is in the 40. chap. of his Prophecy, and the 18. verse. To whom will ye liken God? or what similitude will you Set up unto him? the workman melts an image;
the poore (see now the rage, fury, and madnesse of idolaters, though they haue not wherewith to suffice their owne necessities, they will defraud themselues to serue their idols) the poore chuseth out a tree, that will not rot,
the poor (see now the rage, fury, and madness of Idolaters, though they have not wherewith to suffice their own necessities, they will defraud themselves to serve their Idols) the poor chooseth out a tree, that will not rot,
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The like expostulation the same Prophet ascribeth to God himselfe, chap. 46.5. To whom will ye make me like, or make me equall, or compare me, that I should be like him? they draw gold out of the bagge;
The like expostulation the same Prophet ascribeth to God himself, chap. 46.5. To whom will you make me like, or make me equal, or compare me, that I should be like him? they draw gold out of the bag;
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Know ye nothing? haue ye not heard it? hath it not beene told you from the beginning? haue ye not vnderstood it by the foundation of the earth? God sitteth vpon the circle of the earth,
Know you nothing? have you not herd it? hath it not been told you from the beginning? have you not understood it by the Foundation of the earth? God Sitteth upon the circle of the earth,
the Scripture in expresse words attributeth vnto God many the members and offices of mans body. It saith of him, that he stands, he sits, he walkes: it nameth his head, his feet, his armes: it giues him a seat, a throne, a footstoole: but all these,
the Scripture in express words attributeth unto God many the members and Offices of men body. It Says of him, that he Stands, he sits, he walks: it names his head, his feet, his arms: it gives him a seat, a throne, a footstool: but all these,
Its noted by the Magdeburgenses out of Innocentius, that the hand of God doth beare diuers offices among vs: officia creatoris, largientis, protegentis, minantis:
Its noted by the Magdeburgenses out of Innocentius, that the hand of God does bear diverse Offices among us: officiam Creatoris, largientis, protegentis, minantis:
Vnder the shadow of his hand hath he hid me: and sometime to shew his readinesse to bee auenged vpon the wicked, as Esai. 10.4. His hand is stretched out still. But these and all other the significations of the hand of God, I reduce to two heads:
Under the shadow of his hand hath he hid me: and sometime to show his readiness to be avenged upon the wicked, as Isaiah. 10.4. His hand is stretched out still. But these and all other the significations of the hand of God, I reduce to two Heads:
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In the second chapter of the book of Iudges, ver. 15. we read that the Lords hand was against the Israelites for euill: the collection thence may be, that the Lords hand is sometime toward some for good.
In the second chapter of the book of Judges, ver. 15. we read that the lords hand was against the Israelites for evil: the collection thence may be, that the lords hand is sometime towards Some for good.
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When the Israelites forsaking God betooke themselues to serue Baalim, the hand of the Lord was sore against them, Iudg. 2.15. the Lords hand, that is, his iudgement, punishment, and reuengement was sore vpon them:
When the Israelites forsaking God betook themselves to serve Baalim, the hand of the Lord was soar against them, Judges 2.15. the lords hand, that is, his judgement, punishment, and revengement was soar upon them:
When the Philistines had brought the arke of God into the house of Dagon, the hand of the Lord was heauy vpon them, 1 Sam. 5.6. the Lords hand, that is, his iudgement, punishment, and reuengement was heauy vpon them.
When the philistines had brought the Ark of God into the house of Dagon, the hand of the Lord was heavy upon them, 1 Sam. 5.6. the lords hand, that is, his judgement, punishment, and revengement was heavy upon them.
rursus ad pastorem, & praeceptorem suum reducam, saith Ribera: though they be scattered, I will bring them backe againe to their owne shepherd, and master.
Rursus ad Pastorem, & praeceptorem suum reducam, Says Ribera: though they be scattered, I will bring them back again to their own shepherd, and master.
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God turneth his hand to Ekron for euill. This is auerred and iustified by the infallible predictions of other Prophets. Zachary, chap. 9.5. foretelleth, that much sorrow shall betide Ekron. Zephany, chap. 2.4. saith that Ekron shall be rooted vp. Ieremy, chap. 25.20.
God turns his hand to Ekron for evil. This is averred and justified by the infallible predictions of other prophets. Zachary, chap. 9.5. foretelleth, that much sorrow shall betide Ekron. Zephany, chap. 2.4. Says that Ekron shall be rooted up. Ieremy, chap. 25.20.
Ekron ] Will you know what this Ekron was? You shall finde in the booke of Ioshua, chap. 13.3. that it was a dukedome in the land of the Philistines, and 1 Sam. 6.16. that there was in this dukedome a city of the same name;
Ekron ] Will you know what this Ekron was? You shall find in the book of Ioshua, chap. 13.3. that it was a dukedom in the land of the philistines, and 1 Sam. 6.16. that there was in this dukedom a City of the same name;
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No corner in Hell, no mansion in Heauen, no caue in the top of Carmel, no fishes belly in the bottome of the sea, no darke dungeon in the land of captiuity, no place of any secrecy any where can hide vs from the presence of God.
No corner in Hell, no mansion in Heaven, no cave in the top of Mount carmel, no Fish belly in the bottom of the sea, no dark dungeon in the land of captivity, no place of any secrecy any where can hide us from the presence of God.
when he is disposed to punish? One vse hereof is, to teach vs to take patiently whatsoeuer afflictions shall befall vs. Afflictions I call, whatsoeuer is any way opposite to humane nature;
when he is disposed to Punish? One use hereof is, to teach us to take patiently whatsoever afflictions shall befall us Afflictions I call, whatsoever is any Way opposite to humane nature;
the diseases of the body, an infortunate husband, or wife, rebellious children, vnthankfull friends, losse of goods, reproaches, slanders, warre, pestilence, famine, imprisonment, death, euery crosse and passion, bodily,
the diseases of the body, an infortunate husband, or wife, rebellious children, unthankful Friends, loss of goods, Reproaches, slanders, war, pestilence, famine, imprisonment, death, every cross and passion, bodily,
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or ghostly, proper to our selues, or appertaining to such as are of our bloud, priuate or publike, secret or manifest, either by our owne deserts gotten, or otherwise imposed vpon vs. All, and euery of these, true Christians will patiently vndergoe.
or ghostly, proper to our selves, or appertaining to such as Are of our blood, private or public, secret or manifest, either by our own deserts got, or otherwise imposed upon us All, and every of these, true Christians will patiently undergo.
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For they with their sharp-sighted eie of faith, doe clearely see the Hand of God in euery of their molestations: and in great contentment they take vp the words of patient Iob, Chap. 2.10.
For they with their sharp-sighted eye of faith, do clearly see the Hand of God in every of their molestations: and in great contentment they take up the words of patient Job, Chap. 2.10.
when he is disposed to punish? A second vse of this doctrine is, to admonish vs, that we labour aboue all things to obtaine Gods fauour, and to abide in it:
when he is disposed to Punish? A second use of this Doctrine is, to admonish us, that we labour above all things to obtain God's favour, and to abide in it:
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these foure will be vnto you, as Iacobs ladder was vnto the Angels. Of that ladder you may reade, Gen. 28.12. that it stood vpon the earth; the top of it did reach to heauen, and the Angells of God went vp it.
these foure will be unto you, as Iacobs ladder was unto the Angels. Of that ladder you may read, Gen. 28.12. that it stood upon the earth; the top of it did reach to heaven, and the Angels of God went up it.
They are sure pledges of Gods loue vnto you. Euen so saith the Spirit, Hebr. 12.6. Whom the Lord loueth he chastneth, and he scourgeth euery sonne that he receiueth.
They Are sure pledges of God's love unto you. Eve so Says the Spirit, Hebrew 12.6. Whom the Lord loves he Chasteneth, and he scourges every son that he receiveth.
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Many there are, wicked wretches, who, if God shall for a time deferre the punishments due vnto their sinnes, are ready to thinke that God takes no notice of their sinnes.
Many there Are, wicked wretches, who, if God shall for a time defer the punishments due unto their Sins, Are ready to think that God Takes no notice of their Sins.
for they day will come, and it comes apace, wherein they shall feele the heauinesse of that hand, which here was turned against Ekron: I will turne my hand to Ekron.
for they day will come, and it comes apace, wherein they shall feel the heaviness of that hand, which Here was turned against Ekron: I will turn my hand to Ekron.
The Philistines had their beginning from Casluchim, a grand-childe of Chane, the accursed issue of Noah, as appeareth, Gen. 10.14. They were seated in a part of the Land of Canaan; the west part, that which bordereth vpon the great Sea, the Sea commonly called the Mediterranean. Their Country was called by Ptolemee and others, Palaestina, and by the Greeks, Phoenicia. It was a part of that countrey, which once was called Terra promissionis, the Land of promise;
The philistines had their beginning from Casluchim, a grandchild of Chane, the accursed issue of Noah, as appears, Gen. 10.14. They were seated in a part of the Land of Canaan; the west part, that which bordereth upon the great Sea, the Sea commonly called the Mediterranean. Their Country was called by Ptolemy and Others, Palestine, and by the Greeks, Phoenicia. It was a part of that country, which once was called Terra promissionis, the Land of promise;
The inhabitants in our Prophets time, were professed enemies to Almighty God, and his beloued Israel. They thought themselues safe from ruine through the strength of their fiue Dukedomes;
The inhabitants in our prophets time, were professed enemies to Almighty God, and his Beloved Israel. They Thought themselves safe from ruin through the strength of their fiue Dukedoms;
When the God of all truth shall giue his word for a matter, shal man presume to doubt of the euent? Here God sets his word vpon it, that there shall be an vtter ouerthrow, not onely of Azzah, Ashdod, Ashkelon and Ekron, but of Gath also,
When the God of all truth shall give his word for a matter, shall man presume to doubt of the event? Here God sets his word upon it, that there shall be an utter overthrow, not only of Gaza, Ashdod, Ashkelon and Ekron, but of Gaza also,
before one iot or one tittle of his word shall escape vnfulfilled, Dominus Iehouth, the Lord, hath said it, that the remnant of the Philistines shall perish.
before one jot or one tittle of his word shall escape unfulfilled, Dominus Iehouth, the Lord, hath said it, that the remnant of the philistines shall perish.
The first blow, which the Philistines receiued towards their ouerthrow after this prophecie, was giuen them aboue three-score yeares after by Ezechius, that good King of Iudah, of whom the Prophet Esay, Chap. 14.29. foretelleth the Philistines, that he should be vnto them as a Cockatrice, and a fiery ••ring Serpent. This Ezechius smote the Philistines vnto Azzah, and the coasts thereof, from the watch-tower vnto the defensed Citie.
The First blow, which the philistines received towards their overthrow After this prophecy, was given them above three-score Years After by Ezechius, that good King of Iudah, of whom the Prophet Isaiah, Chap. 14.29. foretelleth the philistines, that he should be unto them as a Cockatrice, and a fiery ••ring Serpent. This Ezechius smote the philistines unto Gaza, and the coasts thereof, from the watchtower unto the defenced city.
This is plaine, 2 King. 18.8. A second blow was giuen by Tartan, one of the Captaines of Sennacherib, or Sargon, King of Assyria, who came vp against Ashdod, and tooke it. This is plaine, Esay 20.1. A third blow was giuen them by Pharaoh Neco: and hee smote Azzah, Ashkelon, and other places.
This is plain, 2 King. 18.8. A second blow was given by Tartan, one of the Captains of Sennacherib, or Sargon, King of Assyria, who Come up against Ashdod, and took it. This is plain, Isaiah 20.1. A third blow was given them by Pharaoh Neco: and he smote Gaza, Ashkelon, and other places.
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God hath from time to time raised vp his men of war, in due time to extirpate and raze out the Philistines from the face of the earth, that according to the tenour of this Prophecy, there might be no remnant of them.
God hath from time to time raised up his men of war, in due time to extirpate and raze out the philistines from the face of the earth, that according to the tenor of this Prophecy, there might be no remnant of them.
The remnant of the Philistines shall perish ] Here may we obserue a difference in Gods punishments; he punisheth the reprobate, and he punisheth his elect; but differently:
The remnant of the philistines shall perish ] Here may we observe a difference in God's punishments; he Punisheth the Reprobate, and he Punisheth his elect; but differently:
as it's intimated by the Prophet Esay, Chap. 1.9. Except the Lord of hosts had reserued vnto vs euen a small remnant, we shou•d haue beene as Sodom, and like vnto Gomorah.
as it's intimated by the Prophet Isaiah, Chap. 1.9. Except the Lord of hosts had reserved unto us even a small remnant, we shou•d have been as Sodom, and like unto Gomorrah.
Yet God tells him in the 18. verse of seuen thousand in Israel which neuer bowed their knees to Baal. Hitherto belongeth that, Ioel 2.32. In mount Sion, and in Ierusalem, shall be deliuerance, as the Lord hath said, and in the remnant, whom the Lord shall call.
Yet God tells him in the 18. verse of seuen thousand in Israel which never bowed their knees to Baal. Hitherto belongeth that, Joel 2.32. In mount Sion, and in Ierusalem, shall be deliverance, as the Lord hath said, and in the remnant, whom the Lord shall call.
Howle yee wicked, and cry, and wallow your selues in the ashes, for your dayes of dispersion and slaughter are accomplished, and yee shall fall like the Philistines, euery mothers childe of you: the sword shall deuoure you:
Howl ye wicked, and cry, and wallow your selves in the Ashes, for your days of dispersion and slaughter Are accomplished, and ye shall fallen like the philistines, every mother's child of you: the sword shall devour you:
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But you, the elect and chosen children of God your Father, take vnto you beauty for ashes, the oile of ioy for mourning, the garment of gladnesse for the spirit of heauinesse;
But you, the elect and chosen children of God your Father, take unto you beauty for Ashes, the oil of joy for mourning, the garment of gladness for the Spirit of heaviness;
Let the prince of darknesse, and all the powers of hell, assisted with the innumerable company of his wicked vassals vpon the earth, ioyne together to worke your ouerthrow, they shall not effect it.
Let the Prince of darkness, and all the Powers of hell, assisted with the innumerable company of his wicked vassals upon the earth, join together to work your overthrow, they shall not Effect it.
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This remnant is the chaste Spouse of Christ, the Holy Catholike Church, enriched from aboue with all manner of benedictions. Extra eam nulla est salus;
This remnant is the chaste Spouse of christ, the Holy Catholic Church, enriched from above with all manner of benedictions. Extra eam nulla est salus;
whosoeuer hath not her for his Mother, shall neuer haue God for his Father. Of this remnant and Catholike Church, notwithstanding the challenge of Romish Idolaters, we (beloued) are sound and liuely members.
whosoever hath not her for his Mother, shall never have God for his Father. Of this remnant and Catholic Church, notwithstanding the challenge of Romish Idolaters, we (Beloved) Are found and lively members.
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the Syrians, the Philistines, the Tyrians, the Edomites, the Ammonites, the Moabites. Which he doth for certaine reasons, giuen in my Sixt Lecture: that he might be the more patiently heard of his country-men, the Israelites: that they might haue no cause to thinke much,
the Syrians, the philistines, the Tyrians, the Edomites, the Ammonites, the Moabites. Which he does for certain Reasons, given in my Sixt Lecture: that he might be the more patiently herd of his countrymen, the Israelites: that they might have no cause to think much,
When they should heare of such heauy iudgements to light vpon their neighbours, they could not but enter into a consideration of their owne estate; and thus reason within themselues:
When they should hear of such heavy Judgments to Light upon their neighbours, they could not but enter into a consideration of their own estate; and thus reason within themselves:
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Is it true, which this Amos saith? Will the Lord bring such heauy iudgements vpon the Syrians, Philistines, Tyrians, and other of our neighbours? In what a fearefull estate are we then? They seely people neuer knew the will of God;
Is it true, which this Amos Says? Will the Lord bring such heavy Judgments upon the Syrians, philistines, Tyrians, and other of our neighbours? In what a fearful estate Are we then? They silly people never knew the will of God;
For three transgressions of Tyrus, &c. These words containing a burdensome prophecie against Tyrus, I diuide into two parts. 1 A preface, Thus saith the Lord. 2 A prophecies, For three transgressions of Tyrus, &c. In the prophecie I obserue foure parts. 1 A generall accusation of the Tyrians: For three transgressions of Tyrus, and for foure. 2 The Lords protestation against them:
For three transgressions of Tyre, etc. These words containing a burdensome prophecy against Tyre, I divide into two parts. 1 A preface, Thus Says the Lord. 2 A prophecies, For three transgressions of Tyre, etc. In the prophecy I observe foure parts. 1 A general accusation of the Tyrians: For three transgressions of Tyre, and for foure. 2 The lords protestation against them:
This sinne was the sin of vnmercifulnesse and crueltie, expressed in two branches. 1 They shut the whole captiuitie in Edom. 2 They remembred not the brotherly couenant.
This sin was the since of unmercifulness and cruelty, expressed in two branches. 1 They shut the Whole captivity in Edom. 2 They remembered not the brotherly Covenant.
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4 The description of the punishment to befall them for their sinne, in the tenth verse, Therefore will I send a fire vpon the walls of Tyrus, and it shall deuoure the palaces thereof.
4 The description of the punishment to befall them for their sin, in the tenth verse, Therefore will I send a fire upon the walls of Tyre, and it shall devour the palaces thereof.
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and diuideth betwixt the flesh and the skin, and shaketh his inmost powers, as the thunder shaketh the wildernesse of Cades. This Lord, Iehouah, so mighty,
and Divideth betwixt the Flesh and the skin, and shakes his inmost Powers, as the thunder shakes the Wilderness of Cades. This Lord, Jehovah, so mighty,
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Thus briefly of the Preface; whereof I haue more largely spoken in two former Lectures, my sixth and twelfth Lectures, vpon the third and sixt verses of this Chapter.
Thus briefly of the Preface; whereof I have more largely spoken in two former Lectures, my sixth and twelfth Lectures, upon the third and sixt Verses of this Chapter.
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the one against the Syrians, the other against the Philistines. I proceed to the present prophecie against the Tyrians. It is much like the two former, both for words and matter.
the one against the Syrians, the other against the philistines. I proceed to the present prophecy against the Tyrians. It is much like the two former, both for words and matter.
For three transgressions of Tyrus, and for foure ] Here is nothing new, but the name of Tyrus. This Tyrus is called in the Hebrew text Tzor: whence came the name Sar, and Sarra in Eunius, Poenos Sarrâ oriundos;
For three transgressions of Tyre, and for foure ] Here is nothing new, but the name of Tyre. This Tyre is called in the Hebrew text Tzor: whence Come the name Sar, and Sarah in Eunius, Poenos Sarrâ oriundos;
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5. • p. 19. saith, that out of Tyrus came the founders and first inhabiters, not only of Carthage, but also of Leptis, Ʋtica, and Gades, the Citie well knowne to our moderne N•uigators by the name of Calis Malis, and of late yeares conquered by some worthies of our English Nation.
5. • p. 19. Says, that out of Tyre Come the founders and First inhabiters, not only of Carthage, but also of Leptis, Ʋtica, and Gades, the city well known to our modern N•uigators by the name of Calis Malis, and of late Years conquered by Some worthies of our English nation.
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The ancient glory of this Citie Tyrus, is blazed abroad to the whole world, by Ezechiel Chap. 27. Glorious was Tyrus: 1. For her situation: 2. For her riches: 3. For the frame,
The ancient glory of this city Tyre, is blazed abroad to the Whole world, by Ezechiel Chap. 27. Glorious was Tyre: 1. For her situation: 2. For her riches: 3. For the frame,
and beauty of her building: 4. For her shipping: 5. For her power in martiall affaires: 6. For her merchandizing: 7. For her great esteeme and report with forraine nations.
and beauty of her building: 4. For her shipping: 5. For her power in martial affairs: 6. For her Merchandising: 7. For her great esteem and report with foreign Nations.
Damascus. vers. 3. and Azzah, vers. 6. For three tran gressions of Tyrus, and for foure ] And the Lords protestation vpon this accusation is the same, I will not turne to it ] It is a••f the Lord had thus said:
Damascus. vers. 3. and Gaza, vers. 6. For three Tran gressions of Tyre, and for foure ] And the lords protestation upon this accusation is the same, I will not turn to it ] It is a••f the Lord had thus said:
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sinne in will, sinne in consent, and sinne in action: and by the fourth transgression he vnderstandeth, cordis indurationem, induration and hardnesse of heart;
sin in will, sin in consent, and sin in actium: and by the fourth Transgression he understandeth, Cordis indurationem, induration and hardness of heart;
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which he defineth to be pertinaciam permanendi in peccato, a pertinacie, or stubborne resolution to perseuere in sin, wherein the sinner lieth wallowing, void of shame, and all liking of goodnesse.
which he defineth to be pertinaciam permanendi in Peccato, a pertinacy, or stubborn resolution to persevere in since, wherein the sinner lies wallowing, void of shame, and all liking of Goodness.
I doe rather approue Wincklemans iudgement, who by these three, and foure transgressions of Tyrus, vnderstandeth pride, disdaine, luxuriousnesse of meats and drinkes, costlinesse of garments, wanton lusts, and other like sinnes, incident to Mart Townes, and Townes of great trade.
I do rather approve Wincklemans judgement, who by these three, and foure transgressions of Tyre, understandeth pride, disdain, luxuriousness of Meats and drinks, costliness of garments, wanton Lustiest, and other like Sins, incident to Mars Towns, and Towns of great trade.
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For three transgressions of Tyrus and foure, &c. ] Here are you to be remembred of a doctrine more than once, heretofore commended to your Christian considerations.
For three transgressions of Tyre and foure, etc. ] Here Are you to be remembered of a Doctrine more than once, heretofore commended to your Christian considerations.
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God makes it good by an oath, Deut. 32.41. That he will whet his glittering sword, and his hand shall take hold on iugdement to execute vengeance for sin.
God makes it good by an oath, Deuteronomy 32.41. That he will whet his glittering sword, and his hand shall take hold on judgement to execute vengeance for since.
to moue vs to a serious contemplation of the wonderfull patience of Almighty God, who did so graciously forbeare these Tyrians, till by three and foure transgressions, by their many sinnes they had prouoked him to indignaon.
to move us to a serious contemplation of the wonderful patience of Almighty God, who did so graciously forbear these Tyrians, till by three and foure transgressions, by their many Sins they had provoked him to indignaon.
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the sinne of vnmercifulnesse and cruelty; expressed in two branches. 1 They shut vp the whole captiuitie in Edom. 2 They remembred not the brotherly couenant.
the sin of unmercifulness and cruelty; expressed in two branches. 1 They shut up the Whole captivity in Edom. 2 They remembered not the brotherly Covenant.
1 They shut vp the whole captiuity in Edom ] The exposition of these words I haue formerly deliuered vnto you in my twelfth Lecture, and my meditations vpon the 6. verse. There the Philistines are condemned for carrying away prisoners the whole captiuity, to shut them vp in Edom:
1 They shut up the Whole captivity in Edom ] The exposition of these words I have formerly Delivered unto you in my twelfth Lecture, and my meditations upon the 6. verse. There the philistines Are condemned for carrying away Prisoners the Whole captivity, to shut them up in Edom:
God his peculiar inheritance, his owne seed, and seruants, the children of Iudah, and Ierusalem, were by the cruell and hard-hearted Philistines and Tyrians, mancipated,
God his peculiar inheritance, his own seed, and Servants, the children of Iudah, and Ierusalem, were by the cruel and hardhearted philistines and Tyrians, mancipated,
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and sold away forbond slaues to the Grecians, dwelling farre off, that with them they might liue in perpetuall seruitude and slauery, without all hope of liberty or redemption.
and sold away forbond slaves to the Greeks, Dwelling Far off, that with them they might live in perpetual servitude and slavery, without all hope of liberty or redemption.
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Arias Montanus noteth a difference betwixt that sinne of the Philistines, and this of the Tyrians. The Philistines carried away prisoners the whole captiuity, to shut them vp in Edom. They did,
Arias Montanus notes a difference betwixt that sin of the philistines, and this of the Tyrians. The philistines carried away Prisoners the Whole captivity, to shut them up in Edom. They did,
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They did not with a strong hand, in open hostility conquer the Iews, & so take them prisoners, but did surprise them by deceit, and trecherie, as they lay at Tyrus for trafficke and entercourse of merchandise; and thus surprised they shut them vp in Edom;
They did not with a strong hand, in open hostility conquer the Iews, & so take them Prisoners, but did surprise them by deceit, and treachery, as they lay At Tyre for traffic and intercourse of merchandise; and thus surprised they shut them up in Edom;
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euen to Italy. For it is a constant tradition in all Hebrew histories, that a great part of the Italian nation, specially those that dwelt at Rome, had their beginning from the Idumaeans. But I wil not prosecute this opinion.
even to Italy. For it is a constant tradition in all Hebrew histories, that a great part of the Italian Nation, specially those that dwelled At Room, had their beginning from the Idumaeans. But I will not prosecute this opinion.
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They shut the whole captiuity in Edom ] They spared not, either women, or children, or the aged; they tooke no pity, no compassion, vpon either sex, or age; but all of all sorts, male and female, young and old, a whole and perfect captiuity, they deliuered vp into the hands of the Edomites. The Edomites were the posterity of Esau, who was named Edom, as the Israelites were the posterity of Iacob, who was named Israel. Esau pursued Iacob with a deadly hate:
They shut the Whole captivity in Edom ] They spared not, either women, or children, or the aged; they took no pity, no compassion, upon either sex, or age; but all of all sorts, male and female, young and old, a Whole and perfect captivity, they Delivered up into the hands of the Edomites. The Edomites were the posterity of Esau, who was nam Edom, as the Israelites were the posterity of Iacob, who was nam Israel. Esau pursued Iacob with a deadly hate:
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Such was the sin of these Tyrians; They sold the Iewes, Iacobs posterity, and God his seruants, to their professed enemies, the Edomites, with this policie, that being carried farre from their owne country, they might liue in eternall slauery and bondage, without hope euer to returne home againe.
Such was the since of these Tyrians; They sold the Iewes, Iacobs posterity, and God his Servants, to their professed enemies, the Edomites, with this policy, that being carried Far from their own country, they might live in Eternal slavery and bondage, without hope ever to return home again.
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They shut the whole captiuity in Edom ] The Tyrians are here disproued, for deliuering vp Gods inheritance, a beleeuing nation, into the hands of profane Edomites. And it may remember you of a lesson heretofore commended to your Christian considerations;
They shut the Whole captivity in Edom ] The Tyrians Are Here disproved, for delivering up God's inheritance, a believing Nation, into the hands of profane Edomites. And it may Remember you of a Lesson heretofore commended to your Christian considerations;
2 It serueth for the reproofe of such as doe binde and put their children (the fruit of their bodies, which they ought to consecrate vnto the Lord) into the education of open enemies to the Gospell of Christ; most blasphemous and abominable Atheists, or most blinde and superstitious Papists.
2 It serveth for the reproof of such as do bind and put their children (the fruit of their bodies, which they ought to consecrate unto the Lord) into the education of open enemies to the Gospel of christ; most blasphemous and abominable Atheists, or most blind and superstitious Papists.
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Let no man say vnto me, such a mans seruant, and such a mans, are employed in temporall affaires at the time of diuine seruice, and why should not mine be likewise? (Dearely beloued) a good Christians part is, to bee of like resolution with Ioshuah, chap. 24.15. Howsoeuer all the world besides shall be affected in this businesse, yet to resolue for himselfe and his familie, as Ioshuah did for his;
Let no man say unto me, such a men servant, and such a men, Are employed in temporal affairs At the time of divine service, and why should not mine be likewise? (Dearly Beloved) a good Christians part is, to be of like resolution with Joshua, chap. 24.15. Howsoever all the world beside shall be affected in this business, yet to resolve for himself and his family, as Joshua did for his;
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Now followeth the second branch expressing the sin of the Tyrians, their sinne of vnmercifulnesse and cruelty. They haue not remembred the couenant of brethren
Now follows the second branch expressing the since of the Tyrians, their sin of unmercifulness and cruelty. They have not remembered the Covenant of brothers
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For this time I note that men may bee called brethren six manner of waies. 1. By nature, as Iacob and Esau. By kindred, affinity, or alliance, as Abraham and Lot. 3. By nation or country, as all Iewes. 4. By religion, as all Christians. 5. By friendship, as Solomon, and Hiram King of Tyre. 6. By calamity, or misery, as many poore distressed people, who haue not wherewith to support their weake natures.
For this time I note that men may be called brothers six manner of ways. 1. By nature, as Iacob and Esau By kindred, affinity, or alliance, as Abraham and Lot. 3. By Nation or country, as all Iewes. 4. By Religion, as all Christians. 5. By friendship, as Solomon, and Hiram King of Tyre. 6. By calamity, or misery, as many poor distressed people, who have not wherewith to support their weak nature's.
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The couenant of brethren here mentioned, some doe referre to that league of amity which was concluded betweene King Solomon, and Hiram, King of Tyre, recorded 1 King. 5.12.
The Covenant of brothers Here mentioned, Some do refer to that league of amity which was concluded between King Solomon, and Hiram, King of Tyre, recorded 1 King. 5.12.
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First they remembred not the couenant made betweene their King, King Hiram, and King Solomon. Secondly, they remembred not the couenant made by nature betweene the Iewes, Israelites, and Edomites, brethren lineally descended from two naturall brethren, Iacob and Esau. From both expositions ariseth profitable doctrine.
First they remembered not the Covenant made between their King, King Hiram, and King Solomon. Secondly, they remembered not the Covenant made by nature between the Iewes, Israelites, and Edomites, brothers lineally descended from two natural brothers, Iacob and Esau From both expositions arises profitable Doctrine.
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and Israelites, not remembring the ancient couenant betweene Hiram their King, and Solomon King of Israel? Hence we may take this lesson, Ancient leagues are not rashly to be violated.
and Israelites, not remembering the ancient Covenant between Hiram their King, and Solomon King of Israel? Hence we may take this Lesson, Ancient leagues Are not rashly to be violated.
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NONLATINALPHABET, breakers of leagues, truces, and couenants, are Rom. 1.31. ranked among such, whom God in his secret iudgement hath giuen vp NONLATINALPHABET, to a reprobate sense.
, breakers of leagues, truces, and Covenants, Are Rom. 1.31. ranked among such, whom God in his secret judgement hath given up, to a Reprobate sense.
Ioshuah made a league with the Gibeonites, and sware that he would suffer them to liue, Iosh. 9.15. long after Saul, and his bloudy house slew some of them.
Joshua made a league with the Gibeonites, and sware that he would suffer them to live, Joshua 9.15. long After Saul, and his bloody house slew Some of them.
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Hereat was the wrath of the Lord kindled, and for this cause he punished the people with three yeares famine, and was not appeased with the land, till seuen of Sauls sonnes were deliuered vp into the hands of the Gibeonites, to be hanged vp in Gibeah, 2 Sam. 21.1. Zedechiah King of Iudah, made a couenant with Nabuchodonosor King of Babel, and sware subiection to him.
Hereat was the wrath of the Lord kindled, and for this cause he punished the people with three Years famine, and was not appeased with the land, till seuen of Saul's Sons were Delivered up into the hands of the Gibeonites, to be hanged up in Gibeah, 2 Sam. 21.1. Zedekiah King of Iudah, made a Covenant with Nebuchadnezzar King of Babel, and sware subjection to him.
But Zedechiah notwithstanding his oath, tooke part with the Kings of the Egyptians, Idumaeans, Moabites, Ammonites, and Tyrus, against Nabuchodonosor, what followeth this breach of his oath and couenant? Euen vtter ruine to himselfe, his kingdome, the city of Ierusalem, & the glorious Temple there, 2 Chr. 36.17 &c.
But Zedekiah notwithstanding his oath, took part with the Kings of the egyptians, Idumaeans, Moabites, Ammonites, and Tyre, against Nebuchadnezzar, what follows this breach of his oath and Covenant? Even utter ruin to himself, his Kingdom, the City of Ierusalem, & the glorious Temple there, 2 Christ 36.17 etc.
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Ʋladislaus King of Poland, and Hungary, concluded a peace for ten yeares with Sultan Amurath, the sixth King of the Turkes. Ʋlidislaus tooke his oath vpon the holy Euangelists, and Amurath his, (by his Embassadours) vpon their Turkish Alcoran. This was the most honourable peace, that euer Christian Prince had before that time made with any of the Turkish Kings, and most profitable also, had it beene with like sincerity kept,
Ʋladislaus King of Poland, and Hungary, concluded a peace for ten Years with Sultan Amurath, the sixth King of the Turkes. Ʋlidislaus took his oath upon the holy Evangelists, and Amurath his, (by his ambassadors) upon their Turkish Alcorani. This was the most honourable peace, that ever Christian Prince had before that time made with any of the Turkish Kings, and most profitable also, had it been with like sincerity kept,
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and d inuadeth a fresh the Turkes dominions. The Turke ioynes battell with him at Varna in Bulgaria; and beholding the picture of the crucifix in the displaied ensignes of the Christians, pluckes out of his bosome that writing, wherein the late league betweene him and Vladislaus was comprised;
and worser invadeth a fresh the Turkes Dominions. The Turk joins battle with him At Varna in Bulgaria; and beholding the picture of the crucifix in the displayed ensigns of the Christians, plucks out of his bosom that writing, wherein the late league between him and Vladislaus was comprised;
The successe of this great and bloudy battell of Varna, fought the 10. of Nouember, 1444. doth it not plainly shew, that God cannot away with league-breakers?
The success of this great and bloody battle of Varna, fought the 10. of November, 1444. does it not plainly show, that God cannot away with league-breakers?
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The vse of this doctrine is, to admonish all subiects to be very respectiue and mindfull of that league and couenant which they haue by their solemne oaths made and confirmed to their Kings, Princes, and other Gouernours: according to that exhortation made by S. Paul, Rom. 13.1. Let euery soule be subiect to the higher powers.
The use of this Doctrine is, to admonish all Subjects to be very respective and mindful of that league and Covenant which they have by their solemn Oaths made and confirmed to their Kings, Princes, and other Governors: according to that exhortation made by S. Paul, Rom. 13.1. Let every soul be Subject to the higher Powers.
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and the powers that are, are ordained of God: It followeth in the second verse; Whosoeuer therefore resisteth the power, resisteth the ordinance of God.
and the Powers that Are, Are ordained of God: It follows in the second verse; Whosoever Therefore Resisteth the power, Resisteth the Ordinance of God.
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And here (dearely beloued) I beseech you to beware of Romish Locusts, I mean Iesuits, and Seminary Priests, who are sent from beyond the seas to inueigle you,
And Here (dearly Beloved) I beseech you to beware of Romish Locusts, I mean Iesuits, and Seminary Priests, who Are sent from beyond the Seas to inveigle you,
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& to make you vnmindfull, or at least carelesse of your couenant, confirmed by your sacred oaths, with your redoubted Soueraigne. They will tell you that your King is an Heretike,
& to make you unmindful, or At least careless of your Covenant, confirmed by your sacred Oaths, with your redoubted Sovereign. They will tell you that your King is an Heretic,
Scito te peccare mortaliter, fi seruabis fidem datam hareticis: Know, saith he, that thou sinnest mortally, if thou keepest thy oath made with heretikes.
Learn te Peccare mortaliter, Fi seruabis fidem datam hareticis: Know, Says he, that thou Sinnest mortally, if thou Keepest thy oath made with Heretics.
then will they further tell you, that the Pope hath already giuen you absolution, and a dispensation for your oath. Pope Gregory the seuenth of that name, saith;
then will they further tell you, that the Pope hath already given you absolution, and a Dispensation for your oath. Pope Gregory the Seventh of that name, Says;
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But who are excommunicate by Romish exposition? I will tell you out of the great lawyer Panormitan, not they only against whom the sentence of excommunication is pronounced.
But who Are excommunicate by Romish exposition? I will tell you out of the great lawyer Panormitan, not they only against whom the sentence of excommunication is pronounced.
And who are such heretikes as against whom there needeth no pronuntiation of the sentence of excommunication? Alfonsus de Castro, and Tolet the Iesuite, will tell vs, that whosoeuer maintaineth any doctrine condemned in the Church of Rome, he is to be accounted an obstinate Heretike. Well then;
And who Are such Heretics as against whom there needs no pronunciation of the sentence of excommunication? Alfonso de Castro, and Tolet the Iesuite, will tell us, that whosoever maintaineth any Doctrine condemned in the Church of Rome, he is to be accounted an obstinate Heretic. Well then;
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all Protestants, Princes, and subiects, maintaining true Christian doctrine, such as is condemned in the Church of Rome, are in Popish account obstinate Heretikes, and therefore ipso facto, already excommunicate: there needeth no pronuntiation of the sentence of excommunication against them.
all Protestants, Princes, and Subjects, maintaining true Christian Doctrine, such as is condemned in the Church of Rome, Are in Popish account obstinate Heretics, and Therefore ipso facto, already excommunicate: there needs no pronunciation of the sentence of excommunication against them.
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Whereupon it followeth, that in euery kingdome where the King is a professed Protestant, the subiects are already absolued from their eath of allegeance.
Whereupon it follows, that in every Kingdom where the King is a professed Protestant, the Subjects Are already absolved from their eath of allegiance.
Howsoeuer Pope Gregory the seuenth, that same sorcerer, and adulterer, and Gregory the ninth, and Pius the fift, and all succeeding Popes shall absolue you from your oath of allegiance,
Howsoever Pope Gregory the Seventh, that same sorcerer, and adulterer, and Gregory the ninth, and Pius the fift, and all succeeding Popes shall absolve you from your oath of allegiance,
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Thus farre by occasion of the first exposition of these words, They remembred not the couenant of brethren, that is, they remembred not the couenant made betweene their King, King Hiram, and the King of Jsrael, King Solomon.
Thus Far by occasion of the First exposition of these words, They remembered not the Covenant of brothers, that is, they remembered not the Covenant made between their King, King Hiram, and the King of Israel, King Solomon.
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that is, they remembred not the couenant made by nature betweene the Iewes, Israelites, and Edomites, brethren lineally descended from two naturall brethren, Iacob and Esau. They knew full well, that the Iewes and Israelites were the issue of Iacob, and the Edomites of Esau; they knew likewise, that the Edomites bore a mortall hatred towards the Iewes and Israelites; yet fold they the Iewes and Israelites, vnto the Edomites; and are therefore here said not to remember the brotherly couenant.
that is, they remembered not the Covenant made by nature between the Iewes, Israelites, and Edomites, brothers lineally descended from two natural brothers, Iacob and Esau They knew full well, that the Iewes and Israelites were the issue of Iacob, and the Edomites of Esau; they knew likewise, that the Edomites boar a Mortal hatred towards the Iewes and Israelites; yet fold they the Iewes and Israelites, unto the Edomites; and Are Therefore Here said not to Remember the brotherly Covenant.
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the Tyrians therefore are partakers with the Edomites in the sinne of vnmercifulnesse. Which sin is here laid vnto their charge in these words, They remembred not the brotherly couenant.
the Tyrians Therefore Are partakers with the Edomites in the sin of unmercifulness. Which since is Here laid unto their charge in these words, They remembered not the brotherly Covenant.
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Grace was in his face, and mildnesse in his words: For thus spake he vnto his Nephew Lot, Gen. 13.8. I pray thee, let there be no strife betweene thee and me;
Grace was in his face, and mildness in his words: For thus spoke he unto his Nephew Lot, Gen. 13.8. I pray thee, let there be no strife between thee and me;
Our assent to this truth, the light of nature within vs doth extort from vs. Of the first part of my proposition, wherein I auow it to be a very distastfull thing vnto God for brethren to bee at variance among themselues, I shall haue fit opportunitie to entreat,
Our assent to this truth, the Light of nature within us does extort from us Of the First part of my proposition, wherein I avow it to be a very distasteful thing unto God for brothers to be At variance among themselves, I shall have fit opportunity to entreat,
Of the other part, wherein I do affirme it to be an vnpleasing thing to God for any to countenance brethren in their quarrels, I will by Gods assistance speake at this time very briefly.
Of the other part, wherein I do affirm it to be an unpleasing thing to God for any to countenance brothers in their quarrels, I will by God's assistance speak At this time very briefly.
What are the workes of darknesse, but the workes of the flesh? Now in Galat. 5.20. in the Catalogue of the workes of the flesh, we finde hatred, debate, wrath, contention.
What Are the works of darkness, but the works of the Flesh? Now in Galatians 5.20. in the Catalogue of the works of the Flesh, we find hatred, debate, wrath, contention.
Must we haue no fellowship with them? Must we reproue them rather? What saith old Adam? What saith flesh and bloud to this? Our Gallants of this age can entertaine no such aduice:
Must we have no fellowship with them? Must we reprove them rather? What Says old Adam? What Says Flesh and blood to this? Our Gallants of this age can entertain no such Advice:
and 16. Nation shall rise against nation, kingdome against kingdome, a father against his son, a brother against his brother, a kinsman against his kinsman,
and 16. nation shall rise against Nation, Kingdom against Kingdom, a father against his son, a brother against his brother, a kinsman against his kinsman,
What doth Abraham in this case? As the manner of Masters is now adaies? No, he breaketh not out into choler; he saith not, My seruants are abused; my cosin Lot his seruants doe seeke to crow ouer them,
What does Abraham in this case? As the manner of Masters is now adais? No, he breaks not out into choler; he Says not, My Servants Are abused; my Cousin Lot his Servants do seek to crow over them,
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He would not maintaine his seruants against Lots seruants: he tooke it to be farre more credit for him to haue vnity and good loue, than the bitter effects of the contrary.
He would not maintain his Servants against Lots Servants: he took it to be Far more credit for him to have unity and good love, than the bitter effects of the contrary.
Blessed are they who doe their best to reunite in loue, such as are fallen out, to make an end of quarrels and dissentions. Blessed are the peace-makers: the reason is annexed;
Blessed Are they who do their best to reunite in love, such as Are fallen out, to make an end of quarrels and dissensions. Blessed Are the peacemakers: the reason is annexed;
for they shall be called the children of God, that is, they will by their loue of vnity and concord, make it appeare vnto the world that they are the sonnes of God.
for they shall be called the children of God, that is, they will by their love of unity and concord, make it appear unto the world that they Are the Sons of God.
Cursed are they who are of themselues quarrelsome and contentious. Cursed are they who bestir themselues to cherish and maintaine strife and debate in others.
Cursed Are they who Are of themselves quarrelsome and contentious. Cursed Are they who Bestir themselves to cherish and maintain strife and debate in Others.
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for they shall be called the sonnes of the Deuill, that is, They will by their loue of strife and debate, make it appeare to the world that they are the sonnes of the Deuill.
for they shall be called the Sons of the devil, that is, They will by their love of strife and debate, make it appear to the world that they Are the Sons of the devil.
Now (dearely beloued in the Lord ) I beseech you to remoue farre from you all cogitation and thought of strife, variance, and debate; and to remember your brotherly couenant. Know ye, that the bond of one body, one spirit, one hope, one God, one faith, one baptisme, is as farre aboue the bond of one father, one mother, one village, one house,
Now (dearly Beloved in the Lord) I beseech you to remove Far from you all cogitation and Thought of strife, variance, and debate; and to Remember your brotherly Covenant. Know you, that the bound of one body, one Spirit, one hope, one God, one faith, one Baptism, is as Far above the bound of one father, one mother, one village, one house,
I will shut vp this point with the exhortation of S. Peter, 1 Epist. Chap. 3.8. Be ye all of one minde; one suffer with another; loue as brethren; be pitifull; be courteous;
I will shut up this point with the exhortation of S. Peter, 1 Epistle Chap. 3.8. Be you all of one mind; one suffer with Another; love as brothers; be pitiful; be courteous;
According to this prediction it came to passe, saith Drusius, either in the war of Salmanassar against the Tyrians, or in the warre of Nabuchodonosor. Yet this he affirmeth not.
According to this prediction it Come to pass, Says Drusius, either in the war of Shalmaneser against the Tyrians, or in the war of Nebuchadnezzar. Yet this he Affirmeth not.
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Nabuchodonosor besieged Tyrus three yeeres and three moneths, and then tooke its so saith Winckleman out of Iosephus, lib. 1. contra Appionem: the Latine Copies of Iosephus, which I haue seene, make mention of the continuance of this siege for thirteene yeeres.
Nebuchadnezzar besieged Tyre three Years and three months, and then took its so Says Winckleman out of Iosephus, lib. 1. contra Appionem: the Latin Copies of Iosephus, which I have seen, make mention of the Continuance of this siege for thirteene Years.
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For therein I read only, that when Thobalus was King, Nabuchodonosor besieged Tyrus. This was about the yeere of the world 3345. Tyrus after this was reedified and did flourish.
For therein I read only, that when Thobalus was King, Nebuchadnezzar besieged Tyre. This was about the year of the world 3345. Tyre After this was reedified and did flourish.
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But she was in her pride againe besieged, and taken by Alexander the Great in the yeere of the world 3632. And long since, A. C. 1290. she was sacked & leuelled with the ground by Alphix then Sultan of Aegypt. Thus hath Gods hand been strong and preuailing against Tyrus, according to the tenor of this Prophecie.
But she was in her pride again besieged, and taken by Alexander the Great in the year of the world 3632. And long since, A. C. 1290. she was sacked & leveled with the ground by Alphix then Sultan of Egypt. Thus hath God's hand been strong and prevailing against Tyre, according to the tenor of this Prophecy.
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Secondly, must the Walls of Tyrus be deuoured with the fire of Gods displeasure? The doctrine is, It is the good blessing of God vpon a Kingdome, to haue walls, strong holds, munitions, fortresses,
Secondly, must the Walls of Tyre be devoured with the fire of God's displeasure? The Doctrine is, It is the good blessing of God upon a Kingdom, to have walls, strong holds, munitions, fortresses,
For three transgressions of Edom, &c. In the Prophecie I obserue foure parts: 1 A generall accusation of the Edomites: For three transgressions of Edom, and for foure. 2 The Lords protestation against them:
For three transgressions of Edom, etc. In the Prophecy I observe foure parts: 1 A general accusation of the Edomites: For three transgressions of Edom, and for foure. 2 The lords protestation against them:
4 The declaration of the punishments to be inflicted vpon Edom, vers. 12. Therefore will I send a fire vpon Teman, and it shall deuoure the palaces of Bozrah.
4 The declaration of the punishments to be inflicted upon Edom, vers. 12. Therefore will I send a fire upon Teman, and it shall devour the palaces of Bozrah.
For three transgressions of Edom and for foure, I will not turne to it, may giue you occasion to recount and remember a Doctrine already the third time recommended to your religious considerations;
For three transgressions of Edom and for foure, I will not turn to it, may give you occasion to recount and Remember a Doctrine already the third time recommended to your religious considerations;
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Edom ] Esau, Iacobs brother, and Isaacks sonne by his wise Rebekah, for selling his birth-right for a messe of red broth, was surnamed Edom, Gen. 25.30. and of him lineally descended the Edomites, or Idumaeans, Gen. 36.43. Esau pursued Iacob with a deadly hate;
Edom ] Esau, Iacobs brother, and Isaacs son by his wise Rebekah, for selling his birthright for a mess of read broth, was surnamed Edom, Gen. 25.30. and of him lineally descended the Edomites, or Idumaeans, Gen. 36.43. Esau pursued Iacob with a deadly hate;
so did the posterity of Esau the posterity of Iacob: the Edomites were euermore most maliciously bent against the Israelites. Edom is the pursuer in his owne person, and in his posterity.
so did the posterity of Esau the posterity of Iacob: the Edomites were evermore most maliciously bent against the Israelites. Edom is the pursuer in his own person, and in his posterity.
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The pursued is Edoms brother, Iacob, surnamed Israel, and his posterity the Iewes and Israelites. Edom pursued his brother with the sword ] Bello, & armat â manu, by warre,
The pursued is Edoms brother, Iacob, surnamed Israel, and his posterity the Iewes and Israelites. Edom pursued his brother with the sword ] Bello, & Armat â manu, by war,
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and thereupon in heart vowed his death. For thus thought Esau in his minde, Gen. 27.41. The daies of mourning for my father will come shortly, then will I slay my brother Iacob.
and thereupon in heart vowed his death. For thus Thought Esau in his mind, Gen. 27.41. The days of mourning for my father will come shortly, then will I slay my brother Iacob.
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Iacob to asswage his brother Esaus fiercenesse, fled to his Vncle Laban in Mesopotamia, with whom he liued twenty yeeres: which time expired, Iacob vpon God his admonishment returned into the land of his fathers. A man would haue thought twenty yeeres time sufficient for any one to haue forgotten,
Iacob to assuage his brother Esaus fierceness, fled to his Uncle Laban in Mesopotamia, with whom he lived twenty Years: which time expired, Iacob upon God his admonishment returned into the land of his Father's. A man would have Thought twenty Years time sufficient for any one to have forgotten,
After twenty yeeres, as Iacob returned from Mesopotamia, Esau went against him with foure hundred men, Gen. 33.1. This inexpiable rancour and hatred ended not in Esau. His malicious posterity retained it.
After twenty Years, as Iacob returned from Mesopotamia, Esau went against him with foure hundred men, Gen. 33.1. This inexpiable rancour and hatred ended not in Esau His malicious posterity retained it.
Witnesse the churlish answer giuen to Moses his Ambassadors, Numb. 20.20. Moses being to conduct the Israelites from Aegypt to the promised land, desirous to bring them the neerest way, sent to the King of Edom for leaue to passe thorow his country:
Witness the churlish answer given to Moses his ambassadors, Numb. 20.20. Moses being to conduct the Israelites from Egypt to the promised land, desirous to bring them the nearest Way, sent to the King of Edom for leave to pass thorough his country:
Could hee obtaine it, thinke you? No. The inueterate hatred wherewith Esau was possessed, residing in his posterity, caused a deniall to so honest a petition.
Could he obtain it, think you? No. The inveterate hatred wherewith Esau was possessed, residing in his posterity, caused a denial to so honest a petition.
and some they carried away captiues. Hee therefore, the stablishment of whose throne are righteousnesse and equity, Almighty God, doth here iustly challenge Edom for pursuing his brother with the sword.
and Some they carried away captives. He Therefore, the establishment of whose throne Are righteousness and equity, Almighty God, does Here justly challenge Edom for pursuing his brother with the sword.
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as Plato in his Lysis. From the same parents, one father, and one mother, as from one seed, one root, one beginning, by natures ordinance doe spring two, three, or more brethren, not for discord, or contrariety;
as Plato in his Lysis. From the same Parents, one father, and one mother, as from one seed, one root, one beginning, by nature's Ordinance do spring two, three, or more brothers, not for discord, or contrariety;
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because the aid which one of them may and should giue vnto the other, doth farre exceed the cooperation of the hands, the supportance of the feet, the coaudience of the eares, the prouidence of the eies.
Because the aid which one of them may and should give unto the other, does Far exceed the cooperation of the hands, the supportance of the feet, the coaudience of the ears, the providence of the eyes.
Thus farre haue I led you in Natures schoole. May it now please you to heare the same things out of the schoole of Grace? There Salomon hath this lesson: Two are better than one;
Thus Far have I led you in Nature's school. May it now please you to hear the same things out of the school of Grace? There Solomon hath this Lesson: Two Are better than one;
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Indeed one brother helping another is like a defenced City (as some reade it) and their counsells are like the barre of a palace which is impregnable, Prou. 18.19. and if one ouercome him, two shall stand against him, Eccles. 4.12.
Indeed one brother helping Another is like a defenced city (as Some read it) and their Counsels Are like the bar of a palace which is impregnable, Prou. 18.19. and if one overcome him, two shall stand against him, Eccles. 4.12.
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The angers of brethren one of them towards another, are so sharpe and vehement, that they can no more easily be subdued, than strong defenced townes conquered;
The anger's of brothers one of them towards Another, Are so sharp and vehement, that they can no more Easily be subdued, than strong defenced Towns conquered;
Which exposition teacheth vs, that there is no strife matchable to the strife among brethren. According to the Prouerbe, Fratrum contentiones acerbissimae; most bitter are the contentions of brethren.
Which exposition Teaches us, that there is no strife matchable to the strife among brothers. According to the Proverb, Fratrum contentiones acerbissimae; most bitter Are the contentions of brothers.
The implacable hatred of Atreus against Thyestes, Eteocles against Polynices, Romulus against Remus, Bassianus against Geta, Cain against Abel, and Esau against Iacob, are they not as trumpets to sound out this truth? To this purpose might I alleage the King of Argiers, the Kingdome of Tunes, and Ottomans family, many a brothers hand embrued and washed in his brothers bloud; but seeing it is growne into a Prouerbe, Irae fratrum acerbissimae, most bitter are the contentions of brethren, it needeth no further proofe.
The implacable hatred of Atreus against Thyestes, Eteocles against Polynices, Romulus against Remus, Bassianus against Geta, Cain against Abel, and Esau against Iacob, Are they not as trumpets to found out this truth? To this purpose might I allege the King of Argiers, the Kingdom of Tunis, and Ottomans family, many a Brother's hand embrued and washed in his Brother's blood; but seeing it is grown into a Proverb, Irae fratrum acerbissimae, most bitter Are the contentions of brothers, it needs no further proof.
Against such monstrous and prodigious contentions, the Holy Ghost would haue all Christians well armed; and for this end giueth vs in holy writ many wholsome Lessons.
Against such monstrous and prodigious contentions, the Holy Ghost would have all Christians well armed; and for this end gives us in holy writ many wholesome Lessons.
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Let a few serue this time. In the first Epistle of S. Iohn, Cap. 2.11. we are taught that whosoeuer hateth his brother, he is in darknesse, he walketh in darknesse, he knoweth not whither he goeth; darknesse hath blinded his eyes: and Chap. 3.15. that whosoeuer hateth his brother is a man-slayer: and Chap. 4.20. that whoseeuer hateth his brother is a lyer, if he saith he loueth God. The reason is annexed;
Let a few serve this time. In the First Epistle of S. John, Cap. 2.11. we Are taught that whosoever hates his brother, he is in darkness, he walks in darkness, he Knoweth not whither he Goes; darkness hath blinded his eyes: and Chap. 3.15. that whosoever hates his brother is a manslayer: and Chap. 4.20. that Whosoever hates his brother is a liar, if he Says he loves God. The reason is annexed;
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For how can he that loueth not his brother, whom he hath seene, loue God whom hee hath not seene? And this commandement wee haue of Christ, that he that loueth God should loue his brother also.
For how can he that loves not his brother, whom he hath seen, love God whom he hath not seen? And this Commandment we have of christ, that he that loves God should love his brother also.
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First, it may serue for a iust reproofe of these our last and worst daies, wherein by experience wee finde true that same paradox, in common reason hardly to be proued;
First, it may serve for a just reproof of these our last and worst days, wherein by experience we find true that same paradox, in Common reason hardly to be proved;
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Neuer was there more eager and bitter contention betweene Turke and Christian, than now adaies there is betweene Christian and Christian, a brother and a brother.
Never was there more eager and bitter contention between Turk and Christian, than now adais there is between Christian and Christian, a brother and a brother.
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All we, who haue giuen our names to Iesus Christ, and vowed him seruice in our baptisme, we are all brethren, we are fratres vterini, brethren from the womb, NONLATINALPHABET, wee haue one father, and one mother; one father in heauen,
All we, who have given our names to Iesus christ, and vowed him service in our Baptism, we Are all brothers, we Are Brothers vterini, brothers from the womb,, we have one father, and one mother; one father in heaven,
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and one mother, the holy Catholike Church, militant vpon the earth. But it fareth with vs as it did with Simeon and Leui, Gen 49.5. We are brethren in euill;
and one mother, the holy Catholic Church, militant upon the earth. But it fareth with us as it did with Simeon and Levi, Gen 49.5. We Are brothers in evil;
My speech was vnto Christians; and in Christianisme diuersity of sex maketh no difference. So saith the Apostle, Gal. 3.28. Male and female, all are one in Christ.
My speech was unto Christians; and in Christianity diversity of sex makes no difference. So Says the Apostle, Gal. 3.28. Male and female, all Are one in christ.
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or if with your tongue (which the holy Spirit, Psal. 57.4. calleth a sharpe sword ) you are giuen to vex them of your owne house; or shall back-bite or slander any;
or if with your tongue (which the holy Spirit, Psalm 57.4. calls a sharp sword) you Are given to vex them of your own house; or shall backbite or slander any;
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A second vse is, to worke in vs brotherly kindnesse: that vertue, whereby euery good Christian embraceth the Church of God and the members thereof with the bowels of loue.
A second use is, to work in us brotherly kindness: that virtue, whereby every good Christian Embraceth the Church of God and the members thereof with the bowels of love.
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This brotherly kindnesse, S. Peter, 2 Epist. 1.7. commendeth vnto vs, as whereto we ought to giue all diligence. Dauid, Psal. 133.1. stileth it with the sweet name of Vnity; Behold how good and comely a thing it is for brethren to liue in vnity.
This brotherly kindness, S. Peter, 2 Epistle 1.7. commends unto us, as whereto we ought to give all diligence. David, Psalm 133.1. styleth it with the sweet name of Unity; Behold how good and comely a thing it is for brothers to live in unity.
and ran downe vpon his heard, and so to the borders of his garments. Behold the sweetnesse and pleasantnesse of vnity. That sweet perfume and ointment, that holy o le powred out vpon the high Priest and his garment, was not only pleasant and delightfull to himselfe,
and ran down upon his herd, and so to the borders of his garments. Behold the sweetness and pleasantness of unity. That sweet perfume and ointment, that holy o le poured out upon the high Priest and his garment, was not only pleasant and delightful to himself,
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One of the notes by which we may be assured of God his speciall loue and fauour, is the loue of our brethren. Now that we deceiue not our selues in this loue, S. Iohn, Epist. 1. giues vs three rules to direct vs. 1 Christian brotherly loue must not be for any worldly respects or considerations, but principally for and in God.
One of the notes by which we may be assured of God his special love and favour, is the love of our brothers. Now that we deceive not our selves in this love, S. John, Epistle 1. gives us three rules to Direct us 1 Christian brotherly love must not be for any worldly respects or considerations, but principally for and in God.
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We must loue our brethren principally because they are the sons of God and members of Christ. This rule he intimateth, Chap. 5.1. Euery one that loueth him which begat, loueth him also which is begotten of him:
We must love our brothers principally Because they Are the Sons of God and members of christ. This Rule he intimateth, Chap. 5.1. Every one that loves him which begat, loves him also which is begotten of him:
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that is, whosoeuer loueth God the Father, he loueth also the sons of God; his naturall son Christ Iesus, and his sons by grace and adoption, all Christians.
that is, whosoever loves God the Father, he loves also the Sons of God; his natural son christ Iesus, and his Sons by grace and adoption, all Christians.
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Three things there are that doe reioyce God, saith Ecclesiasticus, Chap. 25.1. The vnity of brethren, the loue of neighbours, a man and his wife agreeing together.
Three things there Are that do rejoice God, Says Ecclesiasticus, Chap. 25.1. The unity of brothers, the love of neighbours, a man and his wife agreeing together.
as I said, in Christ there is no difference of sex; there is neither male nor female; all are brethren in Christ; and therefore that neighbour that loueth not his neighbour, the husband that is at ods with his wife, the wife that agreeth not with her husband, they are guilty of the breach of brotherly loue.
as I said, in christ there is no difference of sex; there is neither male nor female; all Are brothers in christ; and Therefore that neighbour that loves not his neighbour, the husband that is At ods with his wife, the wife that agreeth not with her husband, they Are guilty of the breach of brotherly love.
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And did cast off all pity ] or after the Hebrew text, did corrupt his compassions, which reading is expressed in the margin of our Church Bible, and the Geneua translation.
And did cast off all pity ] or After the Hebrew text, did corrupt his compassions, which reading is expressed in the margin of our Church bible, and the Geneva Translation.
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The English translation set out by Tyndall reades it otherwise: Hee destroyed his mothers wombe: and Winckleman reads it, Et violauerit vterū, and violated or abused the mothers wombe:
The English Translation Set out by Tyndall reads it otherwise: He destroyed his mother's womb: and Winckleman reads it, Et violaverit vterū, and violated or abused the mother's womb:
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which reading may haue reference to the natiuity of Iacob and Esau, borne at one birth of their mother Rebekah. And then the meaning is, that the Edomites Esau's posterity, neglecting that bond and knot of brotherhood and consanguinity, did exercise rigour and cruelty against the Israelites, Iacobs posterity:
which reading may have Referente to the Nativity of Iacob and Esau, born At one birth of their mother Rebekah. And then the meaning is, that the Edomites Esau's posterity, neglecting that bound and knot of brotherhood and consanguinity, did exercise rigour and cruelty against the Israelites, Iacobs posterity:
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or it may haue reference to a sauage and outragious cruelty, as if the Edomites were here noted for ripping vp mothers wombes, or women with childe in Israel.
or it may have Referente to a savage and outrageous cruelty, as if the Edomites were Here noted for ripping up mother's wombs, or women with child in Israel.
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But this Text in the originall doth not fasten this blame vpon the Edomites, and I loue not, to force my Text. I will not trouble you with other expositions. The originall is:
But this Text in the original does not fasten this blame upon the Edomites, and I love not, to force my Text. I will not trouble you with other expositions. The original is:
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Is Edom here condemned for corrupting his compassions? for casting off all pitie? The lesson hence to bee commended to your Christian considerations is this, Vnmercifulnesse is a sinne hatefull vnto God.
Is Edom Here condemned for corrupting his compassions? for casting off all pity? The Lesson hence to be commended to your Christian considerations is this, Unmercifulness is a sin hateful unto God.
But two only, or three, and they but touched, shall serue for this present. In Iob 6.14. the vnmercifull are noted to haue forsaken the feare of the Almighty. In Rom. 1.31. among such as God hath giuen vp to a reprobate minde to commit things worthy of death, the vnmercifull are named. In Iames 2.13. a punishment is denounced to the vnmercifull; There shall be iudgement mercilesse to him that sheweth no mercy.
But two only, or three, and they but touched, shall serve for this present. In Job 6.14. the unmerciful Are noted to have forsaken the Fear of the Almighty. In Rom. 1.31. among such as God hath given up to a Reprobate mind to commit things worthy of death, the unmerciful Are nam. In James 2.13. a punishment is denounced to the unmerciful; There shall be judgement merciless to him that shows no mercy.
Out of Isidore, that it is one of the nine daughters of couetousnesse. Out of Aquinas, that it is the withholding of a deed of charity, and an obduration or the hardning of the heart against mercy:
Out of Isidore, that it is one of the nine daughters of covetousness. Out of Aquinas, that it is the withholding of a deed of charity, and an obduration or the hardening of the heart against mercy:
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The vse is to stirre vs vp to the exercises of humanity and mercy. I will not now make any long declamation against inhumanity and vnmercifulnesse; yet my Text requireth that I speake somewhat to it.
The use is to stir us up to the exercises of humanity and mercy. I will not now make any long declamation against inhumanity and unmercifulness; yet my Text requires that I speak somewhat to it.
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It was in the daies of the Prophet Esay. He then cryed out, Chap. 45.8. O ye heauens, send the dew from aboue, and let the clouds drop downe righteousnesse.
It was in the days of the Prophet Isaiah. He then cried out, Chap. 45.8. Oh you heavens, send the due from above, and let the Clouds drop down righteousness.
Looke into the booke of Psalmes. In the beginning of the 41. Psalme many a sweet promise is made thee conditionally, that thou tender the poore mans case:
Look into the book of Psalms. In the beginning of the 41. Psalm many a sweet promise is made thee conditionally, that thou tender the poor men case:
Here I stop my course, with recommendation of one onely place, and that a very remarkable one, Prou. 19.17. Hee that hath mercy vpon the poore, lendeth to the Lord;
Here I stop my course, with recommendation of one only place, and that a very remarkable one, Prou. 19.17. He that hath mercy upon the poor, dares to the Lord;
Vse it, I beseech you in the bowels of our Lord and Sauiour Iesus Christ. Be ye not like Edom in my Text, Corrupt not your compassions; cast not off all pity; suffer ye one with another; loue as brethren; be pitifull, be courteous:
Use it, I beseech you in the bowels of our Lord and Saviour Iesus christ. Be you not like Edom in my Text, Corrupt not your compassions; cast not off all pity; suffer you one with Another; love as brothers; be pitiful, be courteous:
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then will the Sonne of man, sitting vpon the throne of his glory, welcome you with a Venite Benedicti, Come ye blessed of my Father, inherit the Kingdome prepared for you from the foundations of the world.
then will the Son of man, sitting upon the throne of his glory, welcome you with a Venite Blessing, Come you blessed of my Father, inherit the Kingdom prepared for you from the foundations of the world.
Edom, furious and angry Edom, doth euermore vi apertâ, with open violence attempt the spoile of Israel: and if open violence preuaile not, i•tùs simultatem alit; within him he fostereth and cherisheth priuy and secret malice, such as of old was harboured and setled in old Esaus heart.
Edom, furious and angry Edom, does evermore vi apertâ, with open violence attempt the spoil of Israel: and if open violence prevail not, i•tùs simultatem alit; within him he fostereth and Cherishes privy and secret malice, such as of old was Harboured and settled in old Esaus heart.
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Spoiled him ] The word in the originall is from the root NONLATINALPHABET which, saith Mercer, ferarum proprium est, is proper and peculiar to wild beasts:
Spoiled him ] The word in the original is from the root which, Says Mercer, ferarum proprium est, is proper and peculiar to wild beasts:
An exposition followed by many of the learned, and of late Writers, by Brentius and Mercer. In Matthews Bible it is well expressed; He bore hatred very long:
an exposition followed by many of the learned, and of late Writers, by Brent and Mercer. In Matthews bible it is well expressed; He boar hatred very long:
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both doe appeach and accuse Edom of rash vnaduised euill, and sinfull anger. The doctrine which hence I would commend to your Christian considerations is this;
both do appeach and accuse Edom of rash unadvised evil, and sinful anger. The Doctrine which hence I would commend to your Christian considerations is this;
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To this purpose speaketh mellifluous Bernard Ep. 69. Not to be angry when there is a iust cause of anger, is to be vnwilling to mend or correct sin.
To this purpose speaks mellifluous Bernard Epistle 69. Not to be angry when there is a just cause of anger, is to be unwilling to mend or correct since.
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This good anger whereof I now speak, you may call Indignation, or zeale, which is nothing else but a iust commotion of anger for the breach of some of Gods commandements:
This good anger whereof I now speak, you may call Indignation, or zeal, which is nothing Else but a just commotion of anger for the breach of Some of God's Commandments:
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as when God his holy Name is reproached, or our harmlesse neighbours are vniustly wronged: when some grieuous iniury is done either against God, or against our innocent neighbours.
as when God his holy Name is reproached, or our harmless neighbours Are unjustly wronged: when Some grievous injury is done either against God, or against our innocent neighbours.
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Moses, a very meeke man aboue all that were vpon the earth, was possessed with this indignation and zeale. The stiffenecked Israelites vpon Moses his long absence from them (for he was absent forty daies and forty nights ) they made themselues a molten calfe for their God. This Idoll they worshipped; they offered sacrifice vnto it.
Moses, a very meek man above all that were upon the earth, was possessed with this Indignation and zeal. The Stiffnecked Israelites upon Moses his long absence from them (for he was absent forty days and forty nights) they made themselves a melted calf for their God. This Idol they worshipped; they offered sacrifice unto it.
and he caused to be slaine of the people in one day about three thousand men, Exod. 32.28. Elias was possessed with this indignation and zeale, when he slew of Baals Prophets to the number of foure hundred and fifty, 1 King. 18.40. Elizeus was possessed with this indignation and zeale, when he cursed the two and forty children torne in peeces by Beares, 2 King. 2.24. Paul was possessed with this indignation and zeale, when he strooke Elimas the Sorcerer with blindnesse, Act. 13.11.
and he caused to be slain of the people in one day about three thousand men, Exod 32.28. Elias was possessed with this Indignation and zeal, when he slew of Baal's prophets to the number of foure hundred and fifty, 1 King. 18.40. Elisha was possessed with this Indignation and zeal, when he cursed the two and forty children torn in Pieces by Bears, 2 King. 2.24. Paul was possessed with this Indignation and zeal, when he struck Elymas the Sorcerer with blindness, Act. 13.11.
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and sellers, with their sheepe and oxen, and the mony-changers, Ioh. 2.13. You haue seene Moses, Elias, Elizeus, Paul, and Christ himselfe angry: their anger was a good anger. I thus describe it.
and sellers, with their sheep and oxen, and the money-changers, John 2.13. You have seen Moses, Elias, Elisha, Paul, and christ himself angry: their anger was a good anger. I thus describe it.
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A good anger is a godly and reasonable desire of iust reuenge, stirred vp in vs by a true zeale of iustice, whereby being displeased as well with our owne sinnes as with other mens, wee couet after a lawfull reuenge, that th• persons may be saued, that Gods wrath may be appeased, that the Kingdome of Christ and his glory may be promoted. My description I thus explicate.
A good anger is a godly and reasonable desire of just revenge, stirred up in us by a true zeal of Justice, whereby being displeased as well with our own Sins as with other men's, we covet After a lawful revenge, that th• Persons may be saved, that God's wrath may be appeased, that the Kingdom of christ and his glory may be promoted. My description I thus explicate.
Whether you haue with conniuency, patience, and silence endured Gods Commandements to be violated, his holy Name by vaine and fearefull oathes to be blasphemed, the Sabbath to be prophaned, parents to be dishonoured, murders, adulteries,
Whither you have with connivency, patience, and silence endured God's commandments to be violated, his holy Name by vain and fearful Oaths to be blasphemed, the Sabbath to be Profaned, Parents to be dishonoured, murders, adulteries,
whether you haue with conniuency, patience, and silence, endured such foule demeanours which you should in indignation, anger, and zeale haue reproued and taxed;
whither you have with connivency, patience, and silence, endured such foul demeanours which you should in Indignation, anger, and zeal have reproved and taxed;
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or through the vice of impatience in vs, whereby being displeased at men, rather than at their vices, we wish vengeance to betide them, respecting our owne wilfull lusts only,
or through the vice of impatience in us, whereby being displeased At men, rather than At their vices, we wish vengeance to betide them, respecting our own wilful Lustiest only,
These three kinds of anger S. Paul condemneth for euill, vnder the names of NONLATINALPHABET, and NONLATINALPHABET, Anger, bitternesse, and wrath, Ephes. 4.31. Let all bitternesse, anger;
These three Kinds of anger S. Paul Condemneth for evil, under the names of, and, Anger, bitterness, and wrath, Ephesians 4.31. Let all bitterness, anger;
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and wrath be put away from you. Our Sauiour Christ, Mat. 5.22. admonisheth his Disciples, if not of three kinds, yet of three degrees of anger. 1 Whosoeuer is angry with his brother without cause, vnaduisedly, he shall be culpable of iudgement.
and wrath be put away from you. Our Saviour christ, Mathew 5.22. Admonisheth his Disciples, if not of three Kinds, yet of three Degrees of anger. 1 Whosoever is angry with his brother without cause, unadvisedly, he shall be culpable of judgement.
The second condemneth the anger in the countenance, when a man by his face, and gesture, is discouered to be angrie. The third condemneth the anger in speech, when a man by foule and bitter speaking, manifesteth himselfe to be angrie. You see diuers kindes of anger.
The second Condemneth the anger in the countenance, when a man by his face, and gesture, is discovered to be angry. The third Condemneth the anger in speech, when a man by foul and bitter speaking, manifesteth himself to be angry. You see diverse Kinds of anger.
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and the good of our neighbours furthered, I beseech you, receiue into your deuout hearts my propounded doctrine, Euery childe of God ought to keepe himselfe vnspotted of anger.
and the good of our neighbours furthered, I beseech you, receive into your devout hearts my propounded Doctrine, Every child of God ought to keep himself unspotted of anger.
the anger that lurketh in the heart, the anger that shineth in the countenance, the anger that is manifested in words; whereto I adde that anger that breaketh into action. If you wound, or but strike your neighbour;
the anger that lurks in the heart, the anger that shines in the countenance, the anger that is manifested in words; whereto I add that anger that breaks into actium. If you wound, or but strike your neighbour;
if you hate him in heart, or be vnaduisedly angry with him, you are before Almighty God guilty of murther. And for this cause, euery childe of God ought to keepe himselfe vnspotted of anger.
if you hate him in heart, or be unadvisedly angry with him, you Are before Almighty God guilty of murder. And for this cause, every child of God ought to keep himself unspotted of anger.
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Another reason of this doctrine may be drawne from the foule effects of anger. The Author of the French Academie par. 2. Chap. 55 thus discourseth of them:
another reason of this Doctrine may be drawn from the foul effects of anger. The Author of the French Academy par. 2. Chap. 55 thus discourseth of them:
and the heart is swolne, and puffed vp, whereupon followeth a continuall panting and trembling of the heart, and breast. And when these burning flames and kindled spirits are ascended vp from the heart vnto the braine, then is anger come to his perfection:
and the heart is swollen, and puffed up, whereupon follows a continual panting and trembling of the heart, and breast. And when these burning flames and kindled spirits Are ascended up from the heart unto the brain, then is anger come to his perfection:
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from hence commeth change of countenance, shaking of the lips, and of the whole visage, stopping of speech, and terrible lookes, more meer for a beast, than for a man.
from hence comes change of countenance, shaking of the lips, and of the Whole visage, stopping of speech, and terrible looks, more mere for a beast, than for a man.
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the eyes wax fiery, the mouth trembleth, the tongue faltereth, the teeth gnash, and the whole countenance is by course stained, sometimes with rednesse, sometimes with palenesse.
the eyes wax fiery, the Mouth Trembleth, the tongue faltereth, the teeth gnash, and the Whole countenance is by course stained, sometime with redness, sometime with paleness.
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or in the affection of his mind, from him that is possessed with Deuils. His bloud boileth about his heart; the whole proportion of his visage is altered;
or in the affection of his mind, from him that is possessed with Devils. His blood boileth about his heart; the Whole proportion of his visage is altered;
A seruant of Plutarchs, a lowd and vicious fellow, for some faults by him committed, was stripped naked to be whipped. Being vnder the whip, he vpbraided his master,
A servant of Plutarchs, a loud and vicious fellow, for Some Faults by him committed, was stripped naked to be whipped. Being under the whip, he upbraided his master,
What? Whereby dost thou iudge I am now angry? Doth my countenance, doth my voice, doth my colour, or doth my speech giue thee any testimony, that I am either moued or cholericke? Me thinkes mine eyes are not staringly wilde,
What? Whereby dost thou judge I am now angry? Does my countenance, does my voice, does my colour, or does my speech give thee any testimony, that I am either moved or choleric? Me thinks mine eyes Are not staringly wild,
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Doe I wax red? Doe I foame at the mouth? Doth any word escape me, whereof I may repent hereafter? Doe I startle and quake? Doe I rage and ruffle with anger? For to tell thee true, these are the right signes of choler; these are the tokens of anger.
Doe I wax read? Do I foam At the Mouth? Does any word escape me, whereof I may Repent hereafter? Doe I startle and quake? Do I rage and ruffle with anger? For to tell thee true, these Are the right Signs of choler; these Are the tokens of anger.
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You may say (beloued) that they are the effects of anger. The fore-cited Father Basil may be your warrant, who further telleth you, that vnbridled tongues, vngnarded mouthes, vnstayed hands, contumelies, foule language, railing words, vniust blowes, and the like enormities, are the sonnes, are the fruits, are the effects of euill anger. And in this respect also, euery childe of God ought to keepe himselfe vnspotted of anger.
You may say (Beloved) that they Are the effects of anger. The forecited Father Basil may be your warrant, who further Telleth you, that unbridled tongues, vngnarded mouths, unstayed hands, Contumelies, foul language, railing words, unjust blows, and the like enormities, Are the Sons, Are the fruits, Are the effects of evil anger. And in this respect also, every child of God ought to keep himself unspotted of anger.
Now may I charge some of you, as Ezechiel charged the house of Israel, chap. 11.6. Many haue you murthered in this place, and you haue filled the streets with the slaine.
Now may I charge Some of you, as Ezechiel charged the house of Israel, chap. 11.6. Many have you murdered in this place, and you have filled the streets with the slain.
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O! what an account are yee one day to make before Christs Tribunall, euen for this one sinne; vnlesse in this your day you wash it away with teares of penitencie.
OH! what an account Are ye one day to make before Christ Tribunal, even for this one sin; unless in this your day you wash it away with tears of Penitency.
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His reason is, For anger resteth in the bosome of fooles. Saint Paul exhorts you, Rom. 12.19. Dearely beloued, auenge not your selues, but giue place vnto wrath.
His reason is, For anger rests in the bosom of Fools. Saint Paul exhorts you, Rom. 12.19. Dearly Beloved, avenge not your selves, but give place unto wrath.
Saint Iames exhorts you, Chap 1.19. My deare brethren be slow to wrath. His reason is, For the wrath of man doth not accomplish the righteousnesse of God.
Saint James exhorts you, Chap 1.19. My deer brothers be slow to wrath. His reason is, For the wrath of man does not accomplish the righteousness of God.
This is taught you, Gal. 5.14. Suffer your selues to be exhorted in the words following, vers. 15. If yee bite and deuoure one another, take heed lest yee be consumed one of another.
This is taught you, Gal. 5.14. Suffer your selves to be exhorted in the words following, vers. 15. If ye bite and devour one Another, take heed lest ye be consumed one of Another.
The word in the H•brew rendred by wrath, or indignation, or fury, signifieth iram vehementiorem, & exestuantem, omnem { que } modum praetereuntem, a very vehement, a boiling anger, exceeding all measure;
The word in the H•brew rendered by wrath, or Indignation, or fury, signifies iram vehementiorem, & exestuantem, omnem { que } modum praetereuntem, a very vehement, a boiling anger, exceeding all measure;
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Wee now see what it is, for which the Lord, in this last branch, reproueth Edom, or the Idumaeans. It is their implacable, vnmeasurable, and endlesse anger; wherein they practised nothing but wiles,
we now see what it is, for which the Lord, in this last branch, Reproveth Edom, or the Idumaeans. It is their implacable, unmeasurable, and endless anger; wherein they practised nothing but wiles,
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how they might intrap and subuert the Israelites. The lesson which from hence wee are to take for our further instruction, is this, Whosoeuer once prouoked vnto anger, doth for euer hold it fast,
how they might entrap and subvert the Israelites. The Lesson which from hence we Are to take for our further instruction, is this, Whosoever once provoked unto anger, does for ever hold it fast,
Now is there any of you so deuoid of Christian vnderstanding, as to thinke or imagine, that God will at any hand approue that, against which he giueth his commandement? I assure my selfe there is none. Well then, I thus inferre;
Now is there any of you so devoid of Christian understanding, as to think or imagine, that God will At any hand approve that, against which he gives his Commandment? I assure my self there is none. Well then, I thus infer;
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For further corroboration of this doctrine, giue eare, I beseech you, to the blessed Apostles words, Ephes. 4.26. Let not the Sunne go downe vpon your wrath.
For further corroboration of this Doctrine, give ear, I beseech you, to the blessed Apostles words, Ephesians 4.26. Let not the Sun go down upon your wrath.
Christ the Sunne of righteousnesse, who loueth not to make his habit•tion there, where anger hath its residence, let him not forsake your angry mindes.
christ the Sun of righteousness, who loves not to make his habit•tion there, where anger hath its residence, let him not forsake your angry minds.
Our anger must not be ira pridiana, a yesterdaies anger. Wee must cast it from vs speedily, antequam occidat lux ista visibilis, before this visible Sunne, the Sunne that makes our day, be set;
Our anger must not be ira pridiana, a yesterdays anger. we must cast it from us speedily, antequam Occidat lux ista visibilis, before this visible Sun, the Sun that makes our day, be Set;
There is nothing more aduerse, or opposite to our bounden dutie of charitie, and our owne saluation, than perseuerance in wrath. It letteth vs from doing good to those with whom we are angry: it hindereth our deuotion in prayer,
There is nothing more adverse, or opposite to our bounden duty of charity, and our own salvation, than perseverance in wrath. It lets us from doing good to those with whom we Are angry: it hindereth our devotion in prayer,
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Such men, would they but recount with themselues, and recall into their mindes how many, and how grieuous in iuries they haue done vnto God, in transgressing his holy Commandements;
Such men, would they but recount with themselves, and Recall into their minds how many, and how grievous in juries they have done unto God, in transgressing his holy commandments;
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yea they would wholly abandon it, and cast it farre from them: according to the exhortation of S. Paul to the Ephesians, Chap. 4.31. in whose words (beloued) suffer your selues to be exhorted:
yea they would wholly abandon it, and cast it Far from them: according to the exhortation of S. Paul to the Ephesians, Chap. 4.31. in whose words (Beloved) suffer your selves to be exhorted:
The good Father (no doubt) had regard to the words of his and our Sauiour Iesus Christ, written, Matth. 5.23, 24. If thou bring thy gift to the Altar,
The good Father (no doubt) had regard to the words of his and our Saviour Iesus christ, written, Matthew 5.23, 24. If thou bring thy gift to the Altar,
This is it, into the commendation whereof the sweet Singer of Israel breaketh out, Psal. 133.1. Behold how good and comely a thing it is, for brethren to dwell euen together? If either profit or pleasure can allure you;
This is it, into the commendation whereof the sweet Singer of Israel breaks out, Psalm 133.1. Behold how good and comely a thing it is, for brothers to dwell even together? If either profit or pleasure can allure you;
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and how comely ] how pleasant and excellent a thing it is, for brethren ] not only naturall brethren, but brethren in Christ, all the sonnes of God, the members of his Church,
and how comely ] how pleasant and excellent a thing it is, for brothers ] not only natural brothers, but brothers in christ, all the Sons of God, the members of his Church,
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Both these resemblances recommending vnto vs the pleasure and profit of vnity, brotherly loue and concord, I commended vnto you in my Sixteenth Lecture vpon the first Chapter of this prophecie:
Both these resemblances recommending unto us the pleasure and profit of unity, brotherly love and concord, I commended unto you in my Sixteenth Lecture upon the First Chapter of this prophecy:
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Then vrging this seuerall distribution by way of interrogation, (Are all Apostles? Are all Proph•ts? Are all Teachers? Are all doers of miracles? Haue all the gifts of healing? Doe all speake with tongues? Doe all interpret?) He exhorts the Corinthians to couet after the best things; and concludes his Chapter thus:
Then urging this several distribution by Way of interrogation, (are all Apostles? are all Proph•ts? are all Teachers? are all doers of Miracles? Have all the Gifts of healing? Do all speak with tongues? Do all interpret?) He exhorts the Corinthians to covet After the best things; and concludes his Chapter thus:
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if you haue not loue. Looke but to the beginning of the thirteenth Chapter of the first Epistle to the Corinthians. There shall you finde it verified, what I haue said vnto you:
if you have not love. Look but to the beginning of the thirteenth Chapter of the First Epistle to the Corinthians. There shall you find it verified, what I have said unto you:
Though you haue the gift of prophecie, and know all secrets, and all knowledge, yea, if you haue all faith, so that you can remoue mountaines, and haue not loue:
Though you have the gift of prophecy, and know all secrets, and all knowledge, yea, if you have all faith, so that you can remove Mountains, and have not love:
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and haue not loue, yet it profiteth you nothing. My exhortation must be vnto you in the same blessed Apostles words, Chap. 14.1. of the same Epistle; Follow after loue.
and have not love, yet it profiteth you nothing. My exhortation must be unto you in the same blessed Apostles words, Chap. 14.1. of the same Epistle; Follow After love.
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This house is not built of morter, and bricke, nor of stone, nor of wood, nor of siluer, nor of gold, nor of precious stones. It exceedeth and farre surpasseth siluer and gold; in comparison of it precious stones are vile, and of no reputation.
This house is not built of mortar, and brick, nor of stone, nor of wood, nor of silver, nor of gold, nor of precious stones. It exceeds and Far Surpasses silver and gold; in comparison of it precious stones Are vile, and of no reputation.
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I Am now come to the last part of this prophecie against Edom: which is the denuntiation of God iudgements against Edom for his sins, expressed in this twelfth verse.
I Am now come to the last part of this prophecy against Edom: which is the denunciation of God Judgments against Edom for his Sins, expressed in this twelfth verse.
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and 10. The same punishment which in the fourth verse is threatned to the Syrians, vnder the names of Hazael, and Benhadad; and in the seuenth verse to the Philistines, vnder the name of Azzah; and in the tenth verse to the Tyrians, vnder the name of Tyrus, is here in this twelfth verse denounced to the Edomites, vnder the names of Teman and Bezzah. And therfore,
and 10. The same punishment which in the fourth verse is threatened to the Syrians, under the names of hazael, and Benhadad; and in the Seventh verse to the philistines, under the name of Gaza; and in the tenth verse to the Tyrians, under the name of Tyre, is Here in this twelfth verse denounced to the Edomites, under the names of Teman and Bezzah. And Therefore,
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as in the forenamed verses I haue done, so doe I in this recommend vnto you three circumstances. 1 The punisher: the Lord, I will send. 2 The punishment:
as in the forenamed Verses I have done, so do I in this recommend unto you three Circumstances. 1 The punisher: the Lord, I will send. 2 The punishment:
This office of executing vengeance vpon the wicked for their sinnes, God taketh vpon himselfe, Deut. 32.35. Where hee saith, Vengeance and recompence are mine.
This office of executing vengeance upon the wicked for their Sins, God Takes upon himself, Deuteronomy 32.35. Where he Says, Vengeance and recompense Are mine.
and by the sweet Singer of Israel, Psal. 94.1. O Lord God the auenger, O God the auenger. The Prophet Nahum, Chap. 1.2. to the terrour of the wicked, proclaimeth it:
and by the sweet Singer of Israel, Psalm 94.1. Oh Lord God the avenger, Oh God the avenger. The Prophet Nahum, Chap. 1.2. to the terror of the wicked, proclaims it:
God is iealous, and the Lord reuengeth: the Lord reuengeth: euen the Lord of anger; the Lord will take vengeance on his aduersaries, and reserueth wrath for his enemies.
God is jealous, and the Lord revenges: the Lord revenges: even the Lord of anger; the Lord will take vengeance on his Adversaries, and reserveth wrath for his enemies.
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These places are so many pregnant proofes to make good my propounded doctrine, namely, that It is proper to the Lord to execute vengeance vpon the wicked for their sinnes.
These places Are so many pregnant proofs to make good my propounded Doctrine, namely, that It is proper to the Lord to execute vengeance upon the wicked for their Sins.
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It may lesson vs to looke heedfully vnto out feet, that we walke not in the way of sinners, to partake with them in their sinnes. Sinnes are not tongue tied;
It may Lesson us to look heedfully unto out feet, that we walk not in the Way of Sinners, to partake with them in their Sins. Sins Are not tongue tied;
The first is Homicide, murther, or man slaughter; whereof Almighty God, Genes 4 10. thus speaketh vnto Caine; The voice of thy brothers bloud crieth vnto me from the earth.
The First is Homicide, murder, or man slaughter; whereof Almighty God, Genesis 4 10. thus speaks unto Cain; The voice of thy Brother's blood cries unto me from the earth.
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and will set at liberty him whom the wicked hath snared. Oppression of the widowes and the fatherlesse crieth, Exod. 22.22. Yee shall not trouble any widow, nor fatherlesse childe:
and will Set At liberty him whom the wicked hath snared. Oppression of the Widows and the fatherless cries, Exod 22.22. Ye shall not trouble any widow, nor fatherless child:
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Thus is oppression, whether it be of the poore, or of the widowes, or of fatherlesse children, or of strangers, a crying sinne: and this was the third.
Thus is oppression, whither it be of the poor, or of the Widows, or of fatherless children, or of Strangers, a crying sin: and this was the third.
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But what of other sinnes? Doe not they cry also? Are they dumbe? No, saith Gregory, Moral. 5. cap. 8. Omnis nam { que } iniquitas, apud secreta Dei indicia, habet voces suas.
But what of other Sins? Do not they cry also? are they dumb? No, Says Gregory, Moral. 5. cap. 8. Omnis nam { que } iniquitas, apud secreta Dei indicia, habet voces suas.
God complaineth of Niniueh, Ion. 1.2. Their wickednesse is come vp before me. He telleth Sennacherib, 2 King. 19.28. and Esay 37.29. Thy tumult is come vp into mine eares.
God Complaineth of Nineveh, Ion. 1.2. Their wickedness is come up before me. He Telleth Sennacherib, 2 King. 19.28. and Isaiah 37.29. Thy tumult is come up into mine ears.
Recall to your remembrances the iudgements of the Lord. The anger of the clouds hath beene powred downe vpon our he•ds, both with abundance, and with violence: The flouds haue lifted vp;
Recall to your remembrances the Judgments of the Lord. The anger of the Clouds hath been poured down upon our he•ds, both with abundance, and with violence: The floods have lifted up;
and watching their houre to vndoe vs. All these things, and other like visitations, haue beene accomplished amongst vs for our sinnes, and yet we amend not.
and watching their hour to undo us All these things, and other like visitations, have been accomplished among us for our Sins, and yet we amend not.
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We tempt the Lord, we murmur, we, lust, we commit idolatry, we serue the flesh, we sit downe to eat, and rise to play: of bloud-shed, of blasphemie, and rage against God, of oppression, of extortion, of fraud against poore labourers, of anger, of bitternesse, of wrath, of strife, of malice, publike, infamous and enormous sinnes, we make no conscience; we commit them with greedinesse;
We tempt the Lord, we murmur, we, lust, we commit idolatry, we serve the Flesh, we fit down to eat, and rise to play: of bloodshed, of blasphemy, and rage against God, of oppression, of extortion, of fraud against poor labourers, of anger, of bitterness, of wrath, of strife, of malice, public, infamous and enormous Sins, we make no conscience; we commit them with greediness;
What shall we doe, men and brethren? what shall we doe? Our Lord God telleth vs what is best, Ezech. 18.30. Returne, and cause others to turne away from all our transgressions:
What shall we do, men and brothers? what shall we do? Our Lord God Telleth us what is best, Ezekiel 18.30. Return, and cause Others to turn away from all our transgressions:
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Is it true? Is it proper to God to execute vengeance vpon the wicked for their sinnes? Here then in the second place we are admonished, not to intermeddle in the Lords office. It is his office to execute vengeance. We therefore may not interpose our selues.
Is it true? Is it proper to God to execute vengeance upon the wicked for their Sins? Here then in the second place we Are admonished, not to intermeddle in the lords office. It is his office to execute vengeance. We Therefore may not interpose our selves.
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We must leaue reuengement to God, to whom it appertaineth, and forgiue our enemies. What? Forgiue our enemies? How can flesh and bloud endure it? Well, it should be endured:
We must leave revengement to God, to whom it appertaineth, and forgive our enemies. What? Forgive our enemies? How can Flesh and blood endure it? Well, it should be endured:
Looke what grace and indulgence we shew vnto our neighbours, the like will God shew vnto vs. What else is said, Luk. 6.38? With what measure you mete, with the same shall it be measured to you againe.
Look what grace and indulgence we show unto our neighbours, the like will God show unto us What Else is said, Luk. 6.38? With what measure you meet, with the same shall it be measured to you again.
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Whereof I cannot giue a plainer exposition than in our Sauiours words, Matth. 6.14, 15. If yee doe forgiue men their trespasses, your heauenly Father will also forgiue you.
Whereof I cannot give a plainer exposition than in our Saviour's words, Matthew 6.14, 15. If ye do forgive men their Trespasses, your heavenly Father will also forgive you.
The most absolute and excellent platforme of prayer, that euer was made, and is by the maker thereof, our Lord and Sauiour Iesus Christ, commended vnto vs for our daily vse, confirmeth this point vnto vs. The fifth petition therein, is, that God would be pleased to forgiue vs our trespasses, as we forgiue them that trespasse against vs. Wherefore,
The most absolute and excellent platform of prayer, that ever was made, and is by the maker thereof, our Lord and Saviour Iesus christ, commended unto us for our daily use, confirmeth this point unto us The fifth petition therein, is, that God would be pleased to forgive us our Trespasses, as we forgive them that trespass against us Wherefore,
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The life of the soule is loue; therefore he that loueth not, is dead. So saith the same blessed Apostle, Ep. 1. Chap. 3. vers. 14. Hee that loueth not his brother, abideth in death.
The life of the soul is love; Therefore he that loves not, is dead. So Says the same blessed Apostle, Epistle 1. Chap. 3. vers. 14. He that loves not his brother, Abideth in death.
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To loue our enemies is an infallible signe of our conuersion. Now wee know by Luk. 15.7. that there shall be ioy in Heauen for one sinner that conuerteth:
To love our enemies is an infallible Signen of our conversion. Now we know by Luk. 15.7. that there shall be joy in Heaven for one sinner that Converts:
we are persecuted, and suffer it: we are euill spoken of, and we pray: after Christs example, Luk. 23.34. Father forgiue them, for they know not what they doe.
we Are persecuted, and suffer it: we Are evil spoken of, and we pray: After Christ Exampl, Luk. 23.34. Father forgive them, for they know not what they do.
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Is it true? Is it proper to the Lord to execute vengeance vpon the wicked for their sinnes? Here then in the third place is a treasury of comfort and of terror: of comfort to the godly, of terror to the wicked.
Is it true? Is it proper to the Lord to execute vengeance upon the wicked for their Sins? Here then in the third place is a treasury of Comfort and of terror: of Comfort to the godly, of terror to the wicked.
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Gods holy practice in this kinde, must bee hereof a warrant vnto vs. The Israelites were kept in thraldome and bondage many yeeres by the Aegyptians. The Aegyptians, they were but the weapons of Gods wrath, wherewith hee afflicted his people.
God's holy practice in this kind, must be hereof a warrant unto us The Israelites were kept in thraldom and bondage many Years by the egyptians. The egyptians, they were but the weapons of God's wrath, wherewith he afflicted his people.
This was it which God said to Abraham, Gen. 15. vers. 13, 14. Know for a surety, that thy seed shall be a stranger in a land that is not theirs, foure hundred yeeres, and shall serue them;
This was it which God said to Abraham, Gen. 15. vers. 13, 14. Know for a surety, that thy seed shall be a stranger in a land that is not theirs, foure hundred Years, and shall serve them;
Ahab, the most wicked of the Kings of Israel, who sold himselfe to worke wickednesse in the sight of the Lord, and his accursed wise Iezebel, were Gods instruments to afflict Naboth with the losse of his life and vineyard.
Ahab, the most wicked of the Kings of Israel, who sold himself to work wickedness in the sighed of the Lord, and his accursed wise Iezebel, were God's Instruments to afflict Naboth with the loss of his life and vineyard.
The end of Ahab, recorded 1 King. 22.38. In the place where dogs licked the bloud of Naboth, did dogs licke the bloud of Ahab also. And the end of Iezebel registred 2 King. 9.35. She was eaten with dogs, all sauing her skull, her feet, and the palmes of her hands.
The end of Ahab, recorded 1 King. 22.38. In the place where Dogs licked the blood of Naboth, did Dogs lick the blood of Ahab also. And the end of Iezebel registered 2 King. 9.35. She was eaten with Dogs, all Saving her skull, her feet, and the palms of her hands.
Were they therefore to escape vnpunished? No. Their fearefull end is set downe, Dan. 6.24. By the commandement of King Darius, they with their wiues and children were cast into the den of Lions;
Were they Therefore to escape unpunished? No. Their fearful end is Set down, Dan. 6.24. By the Commandment of King Darius, they with their wives and children were cast into the den of Lions;
Here might I recall to your remembrances, other iudgements of God of this quality, written downe in the register of Gods workes, his holy word. How and what he rendred to Haman, to Se•nacherib, to Ioachim, to the Ammonites, to the Chaldeans, and other wicked worldings for their hard measure offered to the godly:
Here might I Recall to your remembrances, other Judgments of God of this quality, written down in the register of God's works, his holy word. How and what he rendered to Haman, to Se•nacherib, to Ioachim, to the Ammonites, to the Chaldeans, and other wicked Worldlings for their hard measure offered to the godly:
and the aforementioned instances of the Aegyptians, of Ahab, and his wife Iezebel, and of Daniels accusers, are sufficient to worke terror to the wicked,
and the aforementioned instances of the egyptians, of Ahab, and his wife Iezebel, and of Daniel's accusers, Are sufficient to work terror to the wicked,
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and to the godly comfort: and to assure vs, when the Lord shall shew himselfe from Heauen with his holy Angels in flaming fire, that then to the wicked, whose behauiour to the godly hath beene proud and dispiteous, he will render vengeance and punish them with euerlasting perdition.
and to the godly Comfort: and to assure us, when the Lord shall show himself from Heaven with his holy Angels in flaming fire, that then to the wicked, whose behaviour to the godly hath been proud and dispiteous, he will render vengeance and Punish them with everlasting perdition.
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as vers. 4, 7, 10. learned Expositors doe vnderstand, not so much a naturall fire, as a figuratiue fire. For in the name of fire, they vnderstand the sword, pestilence and famine, quodlibet genus consumptionis, euery kind of consumption;
as vers. 4, 7, 10. learned Expositors do understand, not so much a natural fire, as a figurative fire. For in the name of fire, they understand the sword, pestilence and famine, quodlibet genus consumptionis, every kind of consumption;
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The fire ( whether naturall, or figuratiue) that is, the fire and all other creatures are at the Lords commandement, to be employed by him in the punishment of the wicked.
The fire (whither natural, or figurative) that is, the fire and all other creatures Are At the lords Commandment, to be employed by him in the punishment of the wicked.
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and preuaile against vs, we must remember that it is God that sendeth them to work his holy will vpon vs. Here he sent a fire vpon Teman and vpon Bozrah to deuoure her palaces. For thus saith the Lord: I will send a fire vpon Teman, and it shall deuoure the palaces of Bozrah.
and prevail against us, we must Remember that it is God that sends them to work his holy will upon us Here he sent a fire upon Teman and upon Bozrah to devour her palaces. For thus Says the Lord: I will send a fire upon Teman, and it shall devour the palaces of Bozrah.
Teman was the Metropolitan, the chiefe City of Idumaea, so named from Teman, who was son of Eliphaz, the son of Esau, Gen. 36. 10, 11. Renowned and famous was Teman for her wisdome;
Teman was the Metropolitan, the chief city of Idumaea, so nam from Teman, who was son of Eliphaz, the son of Esau, Gen. 36. 10, 11. Renowned and famous was Teman for her Wisdom;
witnesse the Prophecie of Obadiah, vers. 8.9. and Ierem. 49.7. whereby it is credible, shee omitted no opportunity, no meanes to make her selfe strong by bulwarkes and fortresses, against whatsoeuer incursion or siege of enemies.
witness the Prophecy of Obadiah, vers. 8.9. and Jeremiah 49.7. whereby it is credible, she omitted no opportunity, no means to make her self strong by bulwarks and fortresses, against whatsoever incursion or siege of enemies.
This resolution of the Lord for the ouerthrow of Teman, is excellently set downe by the Prophet Obadiah, vers. 8, 9, 10. Shall not I in that day, saith the Lord,
This resolution of the Lord for the overthrow of Teman, is excellently Set down by the Prophet Obadiah, vers. 8, 9, 10. Shall not I in that day, Says the Lord,
euen destroy the wise men out of Edom, and vnderstanding from the mount of Esau? And thy strong men, O Teman, shall be afraid, because euery one of the mount of Esau shall bee cut off by slaughter.
even destroy the wise men out of Edom, and understanding from the mount of Esau? And thy strong men, Oh Teman, shall be afraid, Because every one of the mount of Esau shall be Cut off by slaughter.
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The Prophet Ieremy to this purpose, Chap. 49.7. bringeth in the Lord of hosts thus questioning with Edom: Is wisdome no more in Teman? Is counsell perished from their children? Is their wisdome vanished? As if he had said, the wisdome of Teman is become foolishnesse; their counsell is nothing worth.
The Prophet Ieremy to this purpose, Chap. 49.7. brings in the Lord of hosts thus questioning with Edom: Is Wisdom no more in Teman? Is counsel perished from their children? Is their Wisdom vanished? As if he had said, the Wisdom of Teman is become foolishness; their counsel is nothing worth.
The vse is, to teach vs neuer to trust in any worldly helpe, but so to vse all good meanes of our desense, that still we rely vpon the Lord for strength and successe thereby.
The use is, to teach us never to trust in any worldly help, but so to use all good means of our desense, that still we rely upon the Lord for strength and success thereby.
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Againe, this fire of the Lord is sent to deuoure the palaces of Bozrah. This Bozrah was also a Metropolitane and chiefe City, seated in the confines of the lands of Edom and Moab: and therfore in holy writ it is sometime attributed to Edom, sometime to Moab, here to Edom. Prodigious was the feare,
Again, this fire of the Lord is sent to devour the palaces of Bozrah. This Bozrah was also a Metropolitan and chief city, seated in the confines of the Lands of Edom and Moab: and Therefore in holy writ it is sometime attributed to Edom, sometime to Moab, Here to Edom. Prodigious was the Fear,
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But was she thereby safe? No. For thus saith the Lord vnto her, Ierem. 49.16. Though thou shouldest make thy nest as high as the Eagle, I will bring thee downe from thence.
But was she thereby safe? No. For thus Says the Lord unto her, Jeremiah 49.16. Though thou Shouldst make thy nest as high as the Eagl, I will bring thee down from thence.
This iudgement of the Lord against Bozrah, is denounced with an Ecce of admiration, vers. 22. Behold, he (the Lord) shall come vp, and flye as the Eagle,
This judgement of the Lord against Bozrah, is denounced with an Ecce of admiration, vers. 22. Behold, he (the Lord) shall come up, and fly as the Eagl,
Will you haue it confirmed by an oath? Then looke backe to the 13. verse, I sweare by my selfe, saith the Lord, that Bozrah shall be waste, and for a r•proach,
Will you have it confirmed by an oath? Then look back to the 13. verse, I swear by my self, Says the Lord, that Bozrah shall be waste, and for a r•proach,
Thus elegantly is Gods fearefull iudgement against Bozrah described by the Prophet Ieremy; which our Prophet Amos thus deliuereth, A fire shall deuoure the palaces of Bozrah.
Thus elegantly is God's fearful judgement against Bozrah described by the Prophet Ieremy; which our Prophet Amos thus Delivereth, A fire shall devour the palaces of Bozrah.
Bozrah, great Bozrah, she who dwelt in the clefts of the rock, and kept the height of the hill, must shee bee deuoured by fire from the Lord? Must shee become a reproach, a desolation, a curse, a vastity? We may hence take this Doctrine:
Bozrah, great Bozrah, she who dwelled in the clefts of the rock, and kept the height of the hill, must she be devoured by fire from the Lord? Must she become a reproach, a desolation, a curse, a vastity? We may hence take this Doctrine:
Its neither wit, nor wisdome, nor strength, nor height of Teman, or of Bozrah, or of all the best defensed Cities in the world, that can saue vs in the day of visitation.
Its neither wit, nor Wisdom, nor strength, nor height of Teman, or of Bozrah, or of all the best defenced Cities in the world, that can save us in the day of Visitation.
Wherefore •et our song be as Dauids was, Psal. 18.2. The Lord is our rocke, and our fortresse; he that deliuereth vs; our God, and our strength; in him will we trust: our shield;
Wherefore •et our song be as David was, Psalm 18.2. The Lord is our rock, and our fortress; he that Delivereth us; our God, and our strength; in him will we trust: our shield;
A truth experimentally made good vnto vs by the great commodity or contentment that commeth to euery one of vs, by our dwelling houses. The vse is, to teach vs, 1. To be humbled before Almighty God, whensoeuer our dwelling houses are taken from vs. 2. Since we peaceably enioy our dwelling houses, to vse them for the furtherance of Gods glory. 3. To praise God day by day for the comfortable vse we haue of our dwelling houses. Thus is my Exposition of the Prophecie against Edom ended.
A truth experimentally made good unto us by the great commodity or contentment that comes to every one of us, by our Dwelling houses. The use is, to teach us, 1. To be humbled before Almighty God, whensoever our Dwelling houses Are taken from us 2. Since we peaceably enjoy our Dwelling houses, to use them for the furtherance of God's glory. 3. To praise God day by day for the comfortable use we have of our Dwelling houses. Thus is my Exposition of the Prophecy against Edom ended.
As in those, so in this are three parts: 1 A preface, Thus saith the Lord. 2 A prophecie, For three transgressions, &c. 3 A conclusion, verse the fifteenth, Saith the Lord.
As in those, so in this Are three parts: 1 A preface, Thus Says the Lord. 2 A prophecy, For three transgressions, etc. 3 A conclusion, verse the fifteenth, Says the Lord.
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First in a generality, vers. 14. Therefore will I kindle a fire in the wall of Rabbah, and it shall deuoure the palaces thereof. Secondly with some circumstances:
First in a generality, vers. 14. Therefore will I kindle a fire in the wall of Rabbah, and it shall devour the palaces thereof. Secondly with Some Circumstances:
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whom all dominations and thrones doe adore; at whose presence all powers doe shake. A God in greatnesse infinite; in goodnesse souereigne; in wis•ome wonderfull; in power Almighty; in coursailes terrible; in iudgements righteous; in cogitations secret; in works holy; in mercy rich; in promise true; alway the same; eternall, euerlasting, immortall, vnchangeable.
whom all dominations and thrones do adore; At whose presence all Powers do shake. A God in greatness infinite; in Goodness sovereign; in wis•ome wonderful; in power Almighty; in coursailes terrible; in Judgments righteous; in cogitations secret; in works holy; in mercy rich; in promise true; always the same; Eternal, everlasting, immortal, unchangeable.
Hath the Lord said, and shall he not doe accordingly? hath hee spoken it, and shall he not accomplish it? Balaam confesseth vnto Balak, Num. 23.19. God is not as man, that he should lie;
Hath the Lord said, and shall he not do accordingly? hath he spoken it, and shall he not accomplish it? balaam Confesses unto Balak, Num. 23.19. God is not as man, that he should lie;
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It is not you that speake, saith our Sauiour Iesus Christ, to his blessed Apostles, Matth. 10.20. but the Spirit of your Father which speaketh in you. And againe, Luk. 10.16. He that heareth you, heareth me.
It is not you that speak, Says our Saviour Iesus christ, to his blessed Apostles, Matthew 10.20. but the Spirit of your Father which speaks in you. And again, Luk. 10.16. He that hears you, hears me.
I am here Lord, in all humble feare, to heare thy blessed pleasure, what this day it shall please thee to put in the mouth of the Preacher to deliuer vnto me:
I am Here Lord, in all humble Fear, to hear thy blessed pleasure, what this day it shall please thee to put in the Mouth of the Preacher to deliver unto me:
how much more then ought yee so to doe, when the King of Heauen, and Lord of the earth, calleth vpon you by his ministers? Thus farre by occasion of the preface, Thus saith the Lord.
how much more then ought ye so to do, when the King of Heaven, and Lord of the earth, calls upon you by his Ministers? Thus Far by occasion of the preface, Thus Says the Lord.
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For three transgressions of the children of Ammon, and for foure ] Whether these children of Ammon were distinguished from the Ammonites, as Drusius would proue, 2 Chron. 20.1. and as R. Dauid anoweth, filii Ammon unsquam vocantur Ammonitae, the children of Ammon are no where called Ammonites, I hold it needlesse to dispute in this place.
For three transgressions of the children of Ammon, and for foure ] Whither these children of Ammon were distinguished from the Ammonites, as Drusius would prove, 2 Chronicles 20.1. and as R. David anoweth, Sons Ammon unsquam vocantur Ammonitae, the children of Ammon Are no where called Ammonites, I hold it needless to dispute in this place.
It is out of doubt, that these children of Ammon, or Ammonites, did lincally descend from Ben-ammi, who was Lots sonne, begotten in incest vpon his younger daughter, Gen. 19.38. Lot was Abrahams brothers sonne, Gen. 14.12.
It is out of doubt, that these children of Ammon, or Ammonites, did lincally descend from Ben-ammi, who was Lots son, begotten in Incest upon his younger daughter, Gen. 19.38. Lot was Abrahams Brother's son, Gen. 14.12.
Whereby it is euident, that the posterity of them both, the children of Israel, and the children of Ammon, the Israelites, and the Ammonites, were linked together by affinity,
Whereby it is evident, that the posterity of them both, the children of Israel, and the children of Ammon, the Israelites, and the Ammonites, were linked together by affinity,
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and alliance. The more to blame were those Ammonites, without all respect of kindred, to exercise such cruelty as they did against the Israelites; for which cause Almighty God here sent his blessed Prophet, to thunder out his threats against them.
and alliance. The more to blame were those Ammonites, without all respect of kindred, to exercise such cruelty as they did against the Israelites; for which cause Almighty God Here sent his blessed Prophet, to thunder out his Treats against them.
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For three transgressions of the children of Ammon, and for foure ] In the front of this Prophecie you haue the generall accusation of these children of Ammon: For three transgressions,
For three transgressions of the children of Ammon, and for foure ] In the front of this Prophecy you have the general accusation of these children of Ammon: For three transgressions,
Againe, three of these transgressions, are a coueting of other mens goods, an vnlawfull seeking for those things that are not our owne, and a hardnesse of heart to retaine them so sought for:
Again, three of these transgressions, Are a coveting of other men's goods, an unlawful seeking for those things that Are not our own, and a hardness of heart to retain them so sought for:
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by the author of the vulgar Latine, and by Gualter, Non conuertam eum, I will not turne the Ammonite; that is, I will not recall the children of Ammon to the right way;
by the author of the Vulgar Latin, and by Gualter, Non conuertam Eum, I will not turn the Ammonite; that is, I will not Recall the children of Ammon to the right Way;
By Caluin, Non ero ei propitius, I will not be fauourable to the Ammonites. By Mercer, Non parcam et, I will not spare the Ammonites. According to their deserts so shall it be vnto them.
By Calvin, Non Ero ei Propitius, I will not be favourable to the Ammonites. By Mercer, Non parcam et, I will not spare the Ammonites. According to their deserts so shall it be unto them.
For three transgressions of the children of Ammon, and for foure, I will not turne to it ] Here are you to bee remembred of a doctrine, sundry times heretofore commended to your Christian considerations;
For three transgressions of the children of Ammon, and for foure, I will not turn to it ] Here Are you to be remembered of a Doctrine, sundry times heretofore commended to your Christian considerations;
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God makes it good by an oath, Deut. 3.2.41. That he will whet his glittering sword, and his hand shall take hold on iudgement, to execute vengeance for sin.
God makes it good by an oath, Deuteronomy 3.2.41. That he will whet his glittering sword, and his hand shall take hold on judgement, to execute vengeance for since.
and because of sinne ere long will burne this. Thus doe many sinnes plucke, &c. One vse of this doctrine is, to teach vs heedfulnesse in all our wayes;
and Because of sin ere long will burn this. Thus do many Sins pluck, etc. One use of this Doctrine is, to teach us heedfulness in all our ways;
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A second vse is, to moue vs to a serious contemplation of the wonderfull patience of Almighty God, who did so graciously forbeare these children of Ammon, till by three and foure transgressions, by their many sins they prouoked him to indignation.
A second use is, to move us to a serious contemplation of the wonderful patience of Almighty God, who did so graciously forbear these children of Ammon, till by three and foure transgressions, by their many Sins they provoked him to Indignation.
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as if the meaning were, either that the Ammonites had made for themselues a passage into the territories of the Gileadites, through the mountaines that lay betweene them; (a thing not impossible:
as if the meaning were, either that the Ammonites had made for themselves a passage into the territories of the Gileadites, through the Mountains that lay between them; (a thing not impossible:
and carriage,) or that the Ammonites had vanquished and subdued the fortified cities of the Gilead•••, to the enlarging of their borders. But I retaine our English translation;
and carriage,) or that the Ammonites had vanquished and subdued the fortified cities of the Gilead•••, to the enlarging of their borders. But I retain our English Translation;
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surely this was an outragious cruelty: yet such as hath its parallel: we read of the like in 2 King. 8.12. Elizaus telling Hazael King of Syria, of the euill that he should doe the children of Israel, saith;
surely this was an outrageous cruelty: yet such as hath its parallel: we read of the like in 2 King. 8.12. Elizaus telling hazael King of Syria, of the evil that he should do the children of Israel, Says;
euen vnto Thirtz•, as appeareth, 2 King. 15.16. He ript vp all their women with childe. Hoseah also, chap. 14.1. thus prophesieth against Samaria; Samaria shall be desolate, for she hath rebelled against her God:
even unto Thirtz•, as appears, 2 King. 15.16. He ripped up all their women with child. Hosea also, chap. 14.1. thus Prophesieth against Samaria; Samaria shall be desolate, for she hath rebelled against her God:
The vse of it is to worke in vs the loue of clemency and mercifulnesse. You may be many waies guilty of cruelty. If you fight with, or beat your neighbour,
The use of it is to work in us the love of clemency and mercifulness. You may be many ways guilty of cruelty. If you fight with, or beatrice your neighbour,
If you wrong the poore, either by lending him your money vpon Vsury, Exod. 22.25. or by not paying him his hire, Deut. 24.14. or by not restoring his pledge, Exod. 22.26. or by withdrawing your corne from him, Pro. 11.26.
If you wrong the poor, either by lending him your money upon Usury, Exod 22.25. or by not paying him his hire, Deuteronomy 24.14. or by not restoring his pledge, Exod 22.26. or by withdrawing your corn from him, Pro 11.26.
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If you offend but in the least of these, your are guilty of cruelty, and doe transgresse Gods holy commandements, the sixt commandement, wherein you are forbidden to doe murther.
If you offend but in the least of these, your Are guilty of cruelty, and do transgress God's holy Commandments, the sixt Commandment, wherein you Are forbidden to do murder.
My exhortation vnto you, and conclusion of this point, shall be in the words of S. Paul, Coloss. 3.12, 13. Now as the elect of God, holy and beloued, put on tender mercy, kindnesse, humblenesse of minde, meeknesse, long suffering;
My exhortation unto you, and conclusion of this point, shall be in the words of S. Paul, Coloss. 3.12, 13. Now as the elect of God, holy and Beloved, put on tender mercy, kindness, humbleness of mind, meekness, long suffering;
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forbearing one another, and forgiuing one another, if any man haue a quarrell to another: as Christ forgaue you, euen so doe yee. These words of my text;
forbearing one Another, and forgiving one Another, if any man have a quarrel to Another: as christ forgave you, even so do ye. These words of my text;
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They, that is, the children of Ammon, professed enemies to God and godlinesse, haue raged against the Gileadites, Iacobs posterity, the lot and portion of Gods inheritance, euen to the ripping vp of their women with childe. The doctrine is;
They, that is, the children of Ammon, professed enemies to God and godliness, have raged against the Gileadites, Iacobs posterity, the lot and portion of God's inheritance, even to the ripping up of their women with child. The Doctrine is;
God often humbleth his chosen children vnder the rod of the wicked. This truth appeareth in Lot, sore pressed vpon by the Sodomites, Gen. 19.9. in the Israelites, hardly dealt with by the Egyptians, Exod. 1.11. in the seuenty brethren, sonnes of Ierubbaal, persecuted by Abimelech, most of them to the death, Iudg. 9.5. in Ieremie twice euill intreated, first beaten and put in the stockes by Pashure, Ierem. 20.2. and a second time beaten and imprisoned by Zedechias his Nobles, chap. 37.15. in the three children, cast into the fiery furnace by Nabuchodonosor, Dan. 3.21. Many like examples might bee extracted out of Gods holy reg ster for proofe of this point:
God often Humbleth his chosen children under the rod of the wicked. This truth appears in Lot, soar pressed upon by the Sodomites, Gen. 19.9. in the Israelites, hardly dealt with by the egyptians, Exod 1.11. in the seuenty brothers, Sons of Jerubbaal, persecuted by Abimelech, most of them to the death, Judges 9.5. in Ieremie twice evil entreated, First beaten and put in the stocks by Pashure, Jeremiah 20.2. and a second time beaten and imprisoned by Zedechiah his Nobles, chap. 37.15. in the three children, cast into the fiery furnace by Nebuchadnezzar, Dan. 3.21. Many like Examples might be extracted out of God's holy reg ster for proof of this point:
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which also may be made further to appeare vnto you, in those bloudy persecutions after Christ his death, by the Roman Emperours, who deuised strange torments to keepe downe religion,
which also may be made further to appear unto you, in those bloody persecutions After christ his death, by the Roman emperors, who devised strange torments to keep down Religion,
they enclosed them in barrels, through which great nailes were driuen, and therein they tumbled them downe mountaines, till their owne bloud so cruelly drawne out, had stifled and choaked them in the barrels:
they enclosed them in barrels, through which great nails were driven, and therein they tumbled them down Mountains, till their own blood so cruelly drawn out, had stifled and choked them in the barrels:
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Iob, an vpright and a iust man, one that feared God, and eschewed euill, vpon his experience of the afflictions which he endured vnder the rod of Gods correction, chap. 5.17. saith, Behold, blessed is the man whom God correcteth:
Job, an upright and a just man, one that feared God, and Eschewed evil, upon his experience of the afflictions which he endured under the rod of God's correction, chap. 5.17. Says, Behold, blessed is the man whom God Correcteth:
how great Gods anger is for sinne, that he punisheth it so seuerely euen in his dearest children, and thereby may worke in vs a loathing, hatred, and detestation of sinne. Neuer more need than now, to smite our brests,
how great God's anger is for sin, that he Punisheth it so severely even in his dearest children, and thereby may work in us a loathing, hatred, and detestation of sin. Never more need than now, to smite our breasts,
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Here we see that the women of Gilead of the race of Israel Gods owne lot and inheritance, were most barbarously and cruelly ript vp by the Ammonites.
Here we see that the women of Gilead of the raze of Israel God's own lot and inheritance, were most barbarously and cruelly ripped up by the Ammonites.
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and knappeth the speares asunder, and burneth the chariots with fire, he doth now protect vs from warre, and slaughter. Quid rependemus? What shall we render vnto the Lord, for all his benefits towards vs? We will take the cup of saluation, and praise his holy name. O our soules, praise the Lord; for hee onely maketh vs to dwell in safetie.
and Knappeth the spears asunder, and burns the chariots with fire, he does now Pact us from war, and slaughter. Quid rependemus? What shall we render unto the Lord, for all his benefits towards us? We will take the cup of salvation, and praise his holy name. Oh our Souls, praise the Lord; for he only makes us to dwell in safety.
For hereby it might come to passe, that there should not be any off-spring of the Gileadites to inherit and poss•sse the land; so might the land without any resistance become the possession of the Ammonites.
For hereby it might come to pass, that there should not be any offspring of the Gileadites to inherit and poss•sse the land; so might the land without any resistance become the possession of the Ammonites.
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Hath Gilead no sonnes? Hath Gilead no heires? Why then haue the Ammonites possessed Gilead? Why haue they dwelt in the cities of Gilead? The answer is plaine out of my Text;
Hath Gilead no Sons? Hath Gilead no Heirs? Why then have the Ammonites possessed Gilead? Why have they dwelled in the cities of Gilead? The answer is plain out of my Text;
so haue they enlarged their borders. Wee see now the meaning of our Prophet: He obiecteth to the Ammonites, not only that they did cruelly rip vp the women with childe in Gilead,
so have they enlarged their borders. we see now the meaning of our Prophet: He Objecteth to the Ammonites, not only that they did cruelly rip up the women with child in Gilead,
and inexpiable, to remoue a neighbours land-marke•. In which respect the old Romans worshipped Terminus for a God. Terminus which signifieth a bound, limit, meere, buttle,
and inexpiable, to remove a neighbours land-marke•. In which respect the old Romans worshipped Terminus for a God. Terminus which signifies a bound, limit, mere, buttle,
To this Terminus they held a feast in Februarie, and called it Terminalia, as Austine witnesseth in his bookes De Ciuitate Dei, Lib. 5. c. 21. & lib. 7. c. 7. Now if the heathenish, blinde,
To this Terminus they held a feast in February, and called it Terminalia, as Augustine Witnesseth in his books De Ciuitate Dei, Lib. 5. c. 21. & lib. 7. c. 7. Now if the Heathenish, blind,
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and superstitious Romans, trained vp in Natures schoole, did so highly esteem of the preseruation and maintenance of bounds and limits: how are we trained vp in the schoole of Grace, to esteeme thereof? In the schoole of Grace a law is giuen, Deut. 19.14. Thou shalt not remoue thy neighbours marke.
and superstitious Romans, trained up in Nature's school, did so highly esteem of the preservation and maintenance of bounds and Limits: how Are we trained up in the school of Grace, to esteem thereof? In the school of Grace a law is given, Deuteronomy 19.14. Thou shalt not remove thy neighbours mark.
For as he trangressed the bounds of his neighbor Princes to their ouerthrow, so did his owne sons transgresse the bounds of nature, to the losse of his their fathers life.
For as he transgressed the bounds of his neighbour Princes to their overthrow, so did his own Sons transgress the bounds of nature, to the loss of his their Father's life.
As it appeareth by Esai. 37.38. As Sennacherib was in the temple worshipping Nisroch his God, Adramelech and Sharezer, his sons, slue him with the sword.
As it appears by Isaiah. 37.38. As Sennacherib was in the temple worshipping Nisroch his God, Adrammelech and Sharezer, his Sons, slew him with the sword.
And by my Text you see, what iudgements God threatneth to the Ammonites, for their vnlawfull practices to enlarge their borders. So my doctrin is established.
And by my Text you see, what Judgments God threatens to the Ammonites, for their unlawful practices to enlarge their borders. So my Doctrine is established.
but we must haue them altered, if not enlarged. The diuinely-inspired Dauid tels vs, Psal. 37.3. that if we dwell in the land, where God hath placed vs, we shall verily be fed.
but we must have them altered, if not enlarged. The divinely-inspired David tells us, Psalm 37.3. that if we dwell in the land, where God hath placed us, we shall verily be fed.
Knowing it to bee true, which the same Apostle auoweth vnto Timothy, Ep. 1. chap. 6. vers. 6. that Godlinesse is great gaine, if wee will be content with that we haue.
Knowing it to be true, which the same Apostle avoweth unto Timothy, Epistle 1. chap. 6. vers. 6. that Godliness is great gain, if we will be content with that we have.
First, let vs weigh this iudgement of God, as it is set downe in a generalitie, I will kindle a fire in the wall of Rabbah, and it shall deuoure the palaces thereof.
First, let us weigh this judgement of God, as it is Set down in a generality, I will kindle a fire in the wall of Rabbah, and it shall devour the palaces thereof.
This iudgement for substance is no other, than that which you haue heretofore heard out of this Chapter, to haue beene denounced from Almightie God against the Syrians, Philistines, Tyrians, and Edomites. Against the Syrians, vers. 4. I will send a fire into the house of Hazael, and it shall deuoure the palaces of Ben-hadad.
This judgement for substance is no other, than that which you have heretofore herd out of this Chapter, to have been denounced from Almighty God against the Syrians, philistines, Tyrians, and Edomites. Against the Syrians, vers. 4. I will send a fire into the house of hazael, and it shall devour the palaces of Benhadad.
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1 It may lesson vs to looke heedfully vnto our feet, that wee walke not in the way of sinners, to partake with them in their sinnes. Sinnes are not tongue-tied, they cry aloud vnto the Lord for vengeance.
1 It may Lesson us to look heedfully unto our feet, that we walk not in the Way of Sinners, to partake with them in their Sins. Sinnes Are not tongue-tied, they cry aloud unto the Lord for vengeance.
The second circumstance concerneth the punishment, which is by fire: I will kindle a fire ] By fire here we are to vnderstand, not so much a true and naturall fire, as a figuratiue and metaphoricall fire. The sword, pestilence, and famine; quodlibet genus consumptionis, euerie kinde of consumption, quaelibet species excidij, euerie kinde of destruction, haile, water, thunder sicknesse, or any other of the executioners of God his wrath for the sinnes of men, may be signified by this name Fire. The Doctrine, The fire (whether naturall, or figuartiue) that is, the fire,
The second circumstance concerns the punishment, which is by fire: I will kindle a fire ] By fire Here we Are to understand, not so much a true and natural fire, as a figurative and metaphorical fire. The sword, pestilence, and famine; quodlibet genus consumptionis, every kind of consumption, Quaelibet species excidij, every kind of destruction, hail, water, thunder sickness, or any other of the executioners of God his wrath for the Sins of men, may be signified by this name Fire. The Doctrine, The fire (whither natural, or figuartiue) that is, the fire,
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If the fire, or water, or any other of Gods creatures shall at any time rage and preuaile against vs, we must know, that God by them worketh his holy will vpon vs. Here wee see, hee resolueth to kindle a fire vpon the wall of Rabbah,
If the fire, or water, or any other of God's creatures shall At any time rage and prevail against us, we must know, that God by them works his holy will upon us Here we see, he resolveth to kindle a fire upon the wall of Rabbah,
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There was a Citie of this name (Rabbah) in the Countrie of Moab called Rabbath-Moab. So saith Drusius. But the Rabbah in my Text, was a Citie in the Country of the Ammonites, called, 2 Sam. 12.26. Rabbah of the children of Ammon:
There was a city of this name (Rabbah) in the Country of Moab called Rabbath-Moab. So Says Drusius. But the Rabbah in my Text, was a city in the Country of the Ammonites, called, 2 Sam. 12.26. Rabbah of the children of Ammon:
The destruction here threatned to this citie, is likewise denounced by two other Prophets, Ieremie and Ezechiel. In Ieremie, chap. 49.2. Thus saith the Lord;
The destruction Here threatened to this City, is likewise denounced by two other prophets, Ieremie and Ezechiel. In Ieremie, chap. 49.2. Thus Says the Lord;
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for their King shall goe into captiuitie, and his Priests and his Princes likewise. And Ezechiel, Chap. 25.5. I will make Rabbah a dwelling place for Camels, and the Ammonites a sheep coat.
for their King shall go into captivity, and his Priests and his Princes likewise. And Ezechiel, Chap. 25.5. I will make Rabbah a Dwelling place for Camels, and the Ammonites a sheep coat.
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Must Rabbah, the chiefe Citie of the Kingdome, be measured with the line of desolation? It yeelds vs this Doctrine, It is not the greatnesse of a Citie that can be a safeguard vnto it,
Must Rabbah, the chief city of the Kingdom, be measured with the line of desolation? It yields us this Doctrine, It is not the greatness of a city that can be a safeguard unto it,
There may you see the citie which Caine built, ( Gen. 4.17.) and whatsoeuer other cities were erected between that time and the floud, you may see them all swept away with the floud.
There may you see the City which Cain built, (Gen. 4.17.) and whatsoever other cities were erected between that time and the flood, you may see them all swept away with the flood.
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After the floud, you may see Sodom and Gomorrah, with other cities of that plaine, ouerthrowne with brimstone and fire from the Lord out of Heauen, Gen. 19.24. I need not present you with other like desolations of cities, townes, or villages, wrought by Almightie God in the dayes of old.
After the flood, you may see Sodom and Gomorrah, with other cities of that plain, overthrown with brimstone and fire from the Lord out of Heaven, Gen. 19.24. I need not present you with other like desolations of cities, Towns, or villages, wrought by Almighty God in the days of old.
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namely of the Syrians, of the Philistines, of the Tyrians, and of the Edomites. In the state of the Syrians, we haue seene the ruines of the house of Hazael, and of the palaces of Ben-hadad,
namely of the Syrians, of the philistines, of the Tyrians, and of the Edomites. In the state of the Syrians, we have seen the ruins of the house of hazael, and of the palaces of Benhadad,
and of Damascus, and of Bikeath-Auen, and of Beth-eden, and of Aram, vers. 4, 5. In the state of the Philistines we haue viewed the rubbish of Azzah, and the palaces thereof, of Ashdod also, of Ashkelon, and of Ekron, vers. 7, 8. In the state of the Tyrians, we haue beheld the waste done vpon the proud Citie Tyrus, and her palaces; vers. 10. In the state of the Edomites, we haue considered the destruction of Teman and Bozrah, vers. 12. All which doe euidently and strongly proclaime vnto vs the truth of my propounded Doctrine:
and of Damascus, and of Bikeath-Auen, and of Beth-eden, and of Aram, vers. 4, 5. In the state of the philistines we have viewed the rubbish of Gaza, and the palaces thereof, of Ashdod also, of Ashkelon, and of Ekron, vers. 7, 8. In the state of the Tyrians, we have beheld the waste done upon the proud city Tyre, and her palaces; vers. 10. In the state of the Edomites, we have considered the destruction of Teman and Bozrah, vers. 12. All which do evidently and strongly proclaim unto us the truth of my propounded Doctrine:
One vse of this Doctrine is, to lesson vs, that wee put not any confidence in any worldly helpe: but that so wee vse all good meanes of our defense, that still we rely vpon the Lord, for strength and successe thereby.
One use of this Doctrine is, to Lesson us, that we put not any confidence in any worldly help: but that so we use all good means of our defence, that still we rely upon the Lord, for strength and success thereby.
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He deuoureth their Cities, throweth downe their strong holds, and spares them not. Hath God dealt thus with strong Cities, and shall poore villages escape?
He devoureth their Cities, throweth down their strong holds, and spares them not. Hath God dealt thus with strong Cities, and shall poor villages escape?
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If the secure worldling shall here obiect, that our dayes are the dayes of peace, that our King is a King of peace, that peace is in all our ports, in all our quarters, in all our dwelling places;
If the secure worldling shall Here Object, that our days Are the days of peace, that our King is a King of peace, that peace is in all our ports, in all our quarters, in all our Dwelling places;
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and that therefore there is no need to feare the subuersion either of our cities, or of our villages: to such I must answer in the Prophet Esayes words, Chap. 48.22. There is no peace to the wicked, saith the Lord.
and that Therefore there is no need to Fear the subversion either of our cities, or of our villages: to such I must answer in the Prophet Isaiah words, Chap. 48.22. There is no peace to the wicked, Says the Lord.
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and breaketh the bow, and knappeth the speare asunder, and burneth the chariots with fire, doth now protect vs from forraine inuasion and hostilitie, yet being Deus exercituum, a God of hosts, he hath armies of another kinde at command, to worke the sudden subuersion and ouerthrow of all our dwellings.
and breaks the bow, and Knappeth the spear asunder, and burns the chariots with fire, does now Pact us from foreign invasion and hostility, yet being Deus Exercituum, a God of hosts, he hath armies of Another kind At command, to work the sudden subversion and overthrow of all our dwellings.
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will you be pleased to looke backe vpon those swellings of waters, which of late, within these foure yeeres, brake out into the bosome of the firme land in diuers parts of this Realme? Then must you acknowledge with mee, that God hath an armie of waters, whereby at his pleasure hee can ouerthrow our dwelling houses.
will you be pleased to look back upon those swellings of waters, which of late, within these foure Years, brake out into the bosom of the firm land in diverse parts of this Realm? Then must you acknowledge with me, that God hath an army of waters, whereby At his pleasure he can overthrow our Dwelling houses.
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Beloued, I could here make report vnto you from beyond the seas out of Germanie, of strange and maruellous inundations, deluges, and ouerflowings of waters; how about this time fifteene yeeres in the plaines neere vnto Colen, Mentz, and Franckford, by a sudden floud, non modò horrea, & stabula, nullo firmo nixa fundamento,
beloved, I could Here make report unto you from beyond the Seas out of Germany, of strange and marvelous inundations, deluges, and overflowings of waters; how about this time fifteene Years in the plains near unto Colen, Mainz, and Frankford, by a sudden flood, non modò horrea, & stabula, nullo firmo nixa Fundamento,
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sed firmissima etiam aedificia, not only barnes and stables, which had no firme foundation, but the surest and strongest edifices and buildings were violently c•rried away.
sed firmissima etiam aedificia, not only Barns and stables, which had no firm Foundation, but the Surest and Strongest Edifices and buildings were violently c•rried away.
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But what need we goe so farre for ex•mples of this kinde, wh•reof Almightie God hath sent home vnto vs such plentie? Reflect we our eyes vpon our owne harmes;
But what need we go so Far for ex•mples of this kind, wh•reof Almighty God hath sent home unto us such plenty? Reflect we our eyes upon our own harms;
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vpon the harmes done to many of our neighbours in the late fore-mentioned fl•ud to the ouerthrowing & breaking downe of whole townes and villages yea of 26. parishes in one Shire, and we cannot but grant it for a truth, tha• God hath his armies of waters, whereby at his pleasure he can ouerthrow our dwelling houses.
upon the harms done to many of our neighbours in the late forementioned fl•ud to the overthrowing & breaking down of Whole Towns and villages yea of 26. Parishes in one Shire, and we cannot but grant it for a truth, tha• God hath his armies of waters, whereby At his pleasure he can overthrow our Dwelling houses.
But what is this to some of vs, who are seated vpon an hill, farre enough from any dangers by inundations, or ouerfl•wings of waters? Beloued in the Lord, of such minde were they of the old world, who did eat, and drinke, and maried wiues, and gaue in mariage, vnto the day that Noah went into the Arke. But what became of them? Our Sauiour Christ will tell you, Luke 17.27. The floud came, and destroyed them.
But what is this to Some of us, who Are seated upon an hill, Far enough from any dangers by inundations, or ouerfl•wings of waters? beloved in the Lord, of such mind were they of the old world, who did eat, and drink, and married wives, and gave in marriage, unto the day that Noah went into the Ark. But what became of them? Our Saviour christ will tell you, Lycia 17.27. The flood Come, and destroyed them.
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But God hath made a couenant with man, and will remember it; That there shall bee no more waters of a floud, to destroy all flesh, Genes. 9.15. It is true:
But God hath made a Covenant with man, and will Remember it; That there shall be no more waters of a flood, to destroy all Flesh, Genesis. 9.15. It is true:
there shall be no more generale diluuium inundans, & obruens vniuersam terram. But here is no exemption for particular cities, no not for particular prouinces, or countries.
there shall be no more generale diluuium inundans, & obruens vniuersam terram. But Here is no exemption for particular cities, no not for particular Provinces, or countries.
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Almightie God, who once did breake vp the fountaines of the great deepe, and did open the windowes of Heauen, Gen. 7.11. he is the same God still, Almightie still, his arme is stretched out still.
Almighty God, who once did break up the fountains of the great deep, and did open the windows of Heaven, Gen. 7.11. he is the same God still, Almighty still, his arm is stretched out still.
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But say, he will not come against vs with his armie of waters: yet being Deus exercituum, a God of hosts, hee hath armies of another kinde at command, to worke the sudden subuersion, and ouerthrow of all our dwellings.
But say, he will not come against us with his army of waters: yet being Deus Exercituum, a God of hosts, he hath armies of Another kind At command, to work the sudden subversion, and overthrow of all our dwellings.
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I yet present you not with lightning, with thunder, with winds, with earthquakes, wherewith the Lord of Hosts, the mightie one of Israel, hath laid waste,
I yet present you not with lightning, with thunder, with winds, with earthquakes, wherewith the Lord of Hosts, the mighty one of Israel, hath laid waste,
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Say, I beseech you, is it not a fearefull thing, that in stead of the fatnesse of the clouds, of the greater and smaller raine, of the sweet dewes of Heauen, of comfortable showers which God hath engendered in the aire,
Say, I beseech you, is it not a fearful thing, that in stead of the fatness of the Clouds, of the greater and smaller rain, of the sweet dews of Heaven, of comfortable showers which God hath engendered in the air,
and diuided by pipes to fall vpon the earth in their seasons, our grounds should be withered, our fruits consumed, our Temples and our buildings resolued into cinders? Yea,
and divided by pipes to fallen upon the earth in their seasons, our grounds should be withered, our fruits consumed, our Temples and our buildings resolved into cinders? Yea,
What became of Sodom and Gomorrah, and other Cities of that Plaine? Were they not turned into ashes by fire from the Lord? The storie is knowne, Gen. 19.24.
What became of Sodom and Gomorrah, and other Cities of that Plain? Were they not turned into Ashes by fire from the Lord? The story is known, Gen. 19.24.
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whereof we haue daily and lamentable experience? Doe not the grieuous complaints of many of our neighbours vndone by fire, seeking from our charitable deuotions some small releefe, make good proofe hereof? Dearely Beloued, learne we by their example to cast away from vs all our transgressions, whereby we haue transgressed, and to turne vnto the Lord our God, lest delighting and treading in the wickednesse of their wayes, wee bee made partakers also of their punishments. It is neither care,
whereof we have daily and lamentable experience? Do not the grievous complaints of many of our neighbours undone by fire, seeking from our charitable devotions Some small relief, make good proof hereof? Dearly beloved, Learn we by their Exampl to cast away from us all our transgressions, whereby we have transgressed, and to turn unto the Lord our God, lest delighting and treading in the wickedness of their ways, we be made partakers also of their punishments. It is neither care,
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To this purpose memorable is the example of a countryman of ours, who in King Edwards dayes was a Professour of the true religion; that religion, which by Gods goodnesse wee doe this day professe.
To this purpose memorable is the Exampl of a countryman of ours, who in King Edwards days was a Professor of the true Religion; that Religion, which by God's Goodness we do this day profess.
This man in the Acts and Monuments of our Church is named Richard Denton, and is there noted to haue beene an Instructor of one William Wolsey in the same his holy religion. Not long after in Queene Maries dayes,
This man in the Acts and Monuments of our Church is nam Richard Denton, and is there noted to have been an Instructor of one William wolsey in the same his holy Religion. Not long After in Queen Mary's days,
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and God caused the light of the Gospell to shine againe vnder the peaceable gouernment of Queene Elizabeth. Then did our dissembler thinke himselfe safe enough from any flame of fire. But behold the hand of God.
and God caused the Light of the Gospel to shine again under the peaceable government of Queen Elizabeth. Then did our dissembler think himself safe enough from any flame of fire. But behold the hand of God.
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that his power is an euerlasting power, and his Kingdome from generation to generation: that all the inhabitants of the earth are reputed as nothing to him:
that his power is an everlasting power, and his Kingdom from generation to generation: that all the inhabitants of the earth Are reputed as nothing to him:
This truth is experimentally made good vnto vs, by the great commoditie, or contentment, that commeth to euerie one of vs by our dwelling houses. The vse whereof is, to teach vs, 1. To be humbled before Almightie God, whensoeuer it shall please him by water, by fire, by wind, by lightning, by thunder; by earthquakes, or otherwise, to ouerthrow our dwelling houses. 2. Since we peaceably enioy our dwelling houses, to vse them for the furtherance of Gods glory. 3. To render all hearty thankes vnto Almighty God,
This truth is experimentally made good unto us, by the great commodity, or contentment, that comes to every one of us by our Dwelling houses. The use whereof is, to teach us, 1. To be humbled before Almighty God, whensoever it shall please him by water, by fire, by wind, by lightning, by thunder; by earthquakes, or otherwise, to overthrow our Dwelling houses. 2. Since we peaceably enjoy our Dwelling houses, to use them for the furtherance of God's glory. 3. To render all hearty thanks unto Almighty God,
The speciall circumstances, whereby it is further notified or illustrated, doe concerne, partly the punishment, and partly the punished. Concerning the punishment; it is full of terrour, and speedy. First, full of terrour, in these words;
The special Circumstances, whereby it is further notified or illustrated, do concern, partly the punishment, and partly the punished. Concerning the punishment; it is full of terror, and speedy. First, full of terror, in these words;
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With shouting ] in classico, saith Brentius: cum clangore, saith Drusius; that is, with the sound or noise of Trumpets. The Septuagint doe reade NONLATINALPHABET;
With shouting ] in classico, Says Brent: cum clangore, Says Drusius; that is, with the found or noise of Trumpets. The septuagint do read;
The like phrase we haue Psal. 78.9. where it is said of the children of Ephraim, that being armed and shooting with the bow, they turned backe, in die belli, in the day of battell. Dauid confesseth, Psal. 140.7. O Lord God the strength of my saluation, thou hast couered my head, in die belli, in the day of battell. Salomon saith, Prou. 21.31. The horse is prepared, in diem belli, against the day of battell.
The like phrase we have Psalm 78.9. where it is said of the children of Ephraim, that being armed and shooting with the bow, they turned back, in die Belli, in the day of battle. David Confesses, Psalm 140.7. Oh Lord God the strength of my salvation, thou hast covered my head, in die Belli, in the day of battle. Solomon Says, Prou. 21.31. The horse is prepared, in diem Belli, against the day of battle.
This day of battell, is that day of warre, and time of trouble, mentioned by Iob, chap. 38.23. We see now the purpose of our Prophet in vsing these words, With shouting in the day of battell.
This day of battle, is that day of war, and time of trouble, mentioned by Job, chap. 38.23. We see now the purpose of our Prophet in using these words, With shouting in the day of battle.
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This proclamation is more plainly deliuered, Ierem. 49.2. Behold the dayes come, saith the Lord, that I will cause a noise of warre to be heard in Rabbah of the Ammonites:
This proclamation is more plainly Delivered, Jeremiah 49.2. Behold the days come, Says the Lord, that I will cause a noise of war to be herd in Rabbah of the Ammonites:
I will kindle a fire in the wall of Rabbah, and it shall deuoure the palaces thereof, with shouting in the day of battell, wee may take this lesson, God sendeth warre vpon a Land for the sinnes of a people.
I will kindle a fire in the wall of Rabbah, and it shall devour the palaces thereof, with shouting in the day of battle, we may take this Lesson, God sends war upon a Land for the Sins of a people.
and will not obey me, then I will send a sword vpon you, that shall auenge the quarrell of my couenant. And Ierem. 5.15. vnto the house of Israel, thus saith the Lord; Loe, I will bring a Nation vpon you from farre.
and will not obey me, then I will send a sword upon you, that shall avenge the quarrel of my Covenant. And Jeremiah 5.15. unto the house of Israel, thus Says the Lord; Lo, I will bring a nation upon you from Far.
Then heare what Moses telleth the Israelites, Deut. 28.49. The Lord shall bring a nation vpon you from farre, from the end of the world, flying as an Eagle:
Then hear what Moses Telleth the Israelites, Deuteronomy 28.49. The Lord shall bring a Nation upon you from Far, from the end of the world, flying as an Eagl:
By this speech of Moses, we plainly see that warre, and all the euills of warre, are from the Lord: that warre is one of the accomplishments of Gods iudgements,
By this speech of Moses, we plainly see that war, and all the evils of war, Are from the Lord: that war is one of the accomplishments of God's Judgments,
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Is it true, beloued? Doth God send warre vpon a Land, for the sinnes of a people? How then can we looke that the happy peace, which we now enioy, should be continued among vs,
Is it true, Beloved? Does God send war upon a Land, for the Sins of a people? How then can we look that the happy peace, which we now enjoy, should be continued among us,
Let the consideration hereof lead vs to repentance. Repentance, the gift of God, the ioy of Angels, the salue of sinnes, the hauen of sinners, let vs possesse it in our hearts.
Let the consideration hereof led us to Repentance. Repentance, the gift of God, the joy of Angels, the salve of Sins, the Haven of Sinners, let us possess it in our hearts.
that is, let vs truly and vnfainedly forsake our old sinnes, and turne vnto the Lord our God, so shall this blessed peace, and all other good things be continued among vs.
that is, let us truly and unfeignedly forsake our old Sins, and turn unto the Lord our God, so shall this blessed peace, and all other good things be continued among us
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But if we will persist in our euill wayes, not regarding what the Lord shall speake vnto vs, either in his holy Word, or by his faithfull Ministers, we may expect the portion of these Ammonites, that God should kindle a fire in our Rabbahs;
But if we will persist in our evil ways, not regarding what the Lord shall speak unto us, either in his holy Word, or by his faithful Ministers, we may expect the portion of these Ammonites, that God should kindle a fire in our Rabbahs;
namely, that the warre here denounced to the Ammonites in the former clause, should come vpon them, tanquam turbo in die tempestatis, like vnto a whirle-wind in a tempestuous and stormie day.
namely, that the war Here denounced to the Ammonites in the former clause, should come upon them, tanquam turbo in die tempestatis, like unto a whirlwind in a tempestuous and stormy day.
Turbine nihil celerius; a whirle-wind comes suddenly and with speed; so was this warre to come vpon the children of Ammon. Thus haue we the meaning of our Prophet:
Turbine nihil celerius; a whirlwind comes suddenly and with speed; so was this war to come upon the children of Ammon. Thus have we the meaning of our Prophet:
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First, whereas the punishment here threatned to the Ammonites, is to come vpon them with a whirle-wind in a day of tempest, in a tempestuous and stormie day, wee may learne, that, Stormes, Tempests, Whirle-winds,
First, whereas the punishment Here threatened to the Ammonites, is to come upon them with a whirlwind in a day of tempest, in a tempestuous and stormy day, we may Learn, that, Storms, Tempests, Whirlwinds,
NONLATINALPHABET, the primarie and principall efficient cause of stormes, tempests, whirle-winds, and the like, is God. God as he is the sole maker totius vniuersitatis rerum, of this world,
, the primary and principal efficient cause of storms, tempests, whirlwinds, and the like, is God. God as he is the sole maker totius vniuersitatis rerum, of this world,
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He alone is able to raise tempests, and at his pleasure to allay them againe. Who raised the storme, that endangered the ship wherein Ionah was? was it not the Lord? Yes.
He alone is able to raise tempests, and At his pleasure to allay them again. Who raised the storm, that endangered the ship wherein Jonah was? was it not the Lord? Yes.
Well therefore is it said of the Psalmist, Psal. 148.8. of fire, and haile, and snow, and vapours, and stormy winds, that they execute Gods word; they are all ready at his commandement, to execute what he will haue them to doe.
Well Therefore is it said of the Psalmist, Psalm 148.8. of fire, and hail, and snow, and vapours, and stormy winds, that they execute God's word; they Are all ready At his Commandment, to execute what he will have them to do.
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Stormes, Tempests, Whirle-winds, and the like, are the Lords creatures, ready at his command, to be employed by him in the auenging of his quarrell against sinners.
Storms, Tempests, Whirlwinds, and the like, Are the lords creatures, ready At his command, to be employed by him in the avenging of his quarrel against Sinners.
A second vse serueth for reproofe of such, as are of opinion, that Witches, Sorcerers, Coniurers, and the Deuill can pro libidine suâ, at their pleasures, raise vp tempests. It is nothing so.
A second use serveth for reproof of such, as Are of opinion, that Witches, Sorcerers, Conjurers, and the devil can Pro libidine suâ, At their pleasures, raise up tempests. It is nothing so.
call the Deuill, the Prince that ruleth in the aire? I answer, S. Paul calleth the Deuill the Prince that ruleth in the aire, not because he can at his pleasure raise tempests, but because he then doth it, when God giues him license.
call the devil, the Prince that Ruleth in the air? I answer, S. Paul calls the devil the Prince that Ruleth in the air, not Because he can At his pleasure raise tempests, but Because he then does it, when God gives him license.
The Deuill and his factors worke their exploits only by limitation and by leaue; for they depend vpon the Lord; and as if they were tied in a chain•, they cannot exceed one haires breadth of that which is granted vnto them.
The devil and his Factors work their exploits only by limitation and by leave; for they depend upon the Lord; and as if they were tied in a chain•, they cannot exceed one hairs breadth of that which is granted unto them.
Witnesse the story of Iob. The Deuill could not raise a wind to ouerthrow the house wherein Iobs children were, but by leaue from the Lord, as it appeareth, Iob 12.
Witness the story of Job The devil could not raise a wind to overthrow the house wherein Jobs children were, but by leave from the Lord, as it appears, Job 12.
And this may be our comfort, that Satan, the Deuill, that roaring Lion, who walketh about, seeking whom he may deuoure, hath a hooke put into his nostrils,
And this may be our Comfort, that Satan, the devil, that roaring lion, who walks about, seeking whom he may devour, hath a hook put into his nostrils,
and a bridle in his lips, and is bound with euerlasting chaines, so that he cannot hurt vs, no not so much as by raising of a tempest, vnl•sse Almighty God for our sinnes doe let him loose.
and a bridle in his lips, and is bound with everlasting chains, so that he cannot hurt us, no not so much as by raising of a tempest, vnl•sse Almighty God for our Sins do let him lose.
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Againe, whereas the punishment here threatned to the Ammonites, was to come vpon them as a whirle-wind in a tempestuous, or stormy day, that is, speedily, we may from hence take this lesson.
Again, whereas the punishment Here threatened to the Ammonites, was to come upon them as a whirlwind in a tempestuous, or stormy day, that is, speedily, we may from hence take this Lesson.
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The d•struction of the wicked commeth suddenly vpon them. This truth is auowed by Dauid, Psal. 37.2. Where to perswade the godly not to fret, or be grieued at the prosperitie of the wicked, he brings this reason:
The d•struction of the wicked comes suddenly upon them. This truth is avowed by David, Psalm 37.2. Where to persuade the godly not to fret, or be grieved At the Prosperity of the wicked, he brings this reason:
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They shall soone be cut downe like grasse, and shall wither as the greene hearbe, which in other words, vers. 20. of the same Psalme, he thus deliuereth:
They shall soon be Cut down like grass, and shall wither as the green herb, which in other words, vers. 20. of the same Psalm, he thus Delivereth:
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as if he were carried away with a whirlewind in a tempestuous and stormy day: or in Solomons phrase, Prou. 1.27. Their destruction shall come like a whirlewind.
as if he were carried away with a whirlwind in a tempestuous and stormy day: or in Solomons phrase, Prou. 1.27. Their destruction shall come like a whirlwind.
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But this which hath beene spoken, may serue for the establishment of my propounded doctrine, that, The destruction of the wicked commeth suddenly vpon them.
But this which hath been spoken, may serve for the establishment of my propounded Doctrine, that, The destruction of the wicked comes suddenly upon them.
One vse of this doctrine is, to admonish vs, that we giue all diligence to walke in the Lords way, the sanctified and holy way, the way of perfection, that we be not reputed among the wicked and so partake with them in the suddennesse of their downfalls.
One use of this Doctrine is, to admonish us, that we give all diligence to walk in the lords Way, the sanctified and holy Way, the Way of perfection, that we be not reputed among the wicked and so partake with them in the suddenness of their downfalls.
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Doe the wicked prosper and increase in riches? Is pride a chaine vnto them? Is crueltie their garment? Doe their eyes stand out for fatnesse? Haue they more than heart can wish? Art thou meane while in trouble? Art thou in want? Do they oppresse thee? Doe they wrong thee? Yet be of good comfort.
Doe the wicked prosper and increase in riches? Is pride a chain unto them? Is cruelty their garment? Doe their eyes stand out for fatness? Have they more than heart can wish? Art thou mean while in trouble? Art thou in want? Do they oppress thee? Do they wrong thee? Yet be of good Comfort.
For sudden destru tion shall befall him, he shall be carried away as with a whirlewind in a tempestuous and stormie day. Thus much of the fourteenth verse.
For sudden destru cion shall befall him, he shall be carried away as with a whirlwind in a tempestuous and stormy day. Thus much of the fourteenth verse.
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Therefore will I kindle a fire, &c. vers. 14. and secondly with some circumstances, as that it should be full of terrour, and speedy, and of large extent. Full of terrour:
Therefore will I kindle a fire, etc. vers. 14. and secondly with Some Circumstances, as that it should be full of terror, and speedy, and of large extent. Full of terror:
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Of this iudgement, as it is deliuered in a generalitie, as also of the terrour and speedinesse of it, I discoursed in my last exercise. The extent was left vntouched; whereof at this time.
Of this judgement, as it is Delivered in a generality, as also of the terror and speediness of it, I discoursed in my last exercise. The extent was left untouched; whereof At this time.
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the Kings of Ammon shall goe into captiuitie, and NONLATINALPHABET, their Priests, and NONLATINALPHABET, their Princes. Their King shall goe into captiuitie, their Priests, and Princes likewise.
the Kings of Ammon shall go into captivity, and, their Priests, and, their Princes. Their King shall go into captivity, their Priests, and Princes likewise.
And this the Prophet Ieremie precisely auoucheth, Chapter 49 3. where thundring out the threats of Gods iudgements against the children of Ammon, he saith:
And this the Prophet Ieremie precisely avoucheth, Chapter 49 3. where thundering out the Treats of God's Judgments against the children of Ammon, he Says:
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The vulgar Latine and S. Hierome, for their King, doe reade Melchom. Melchom shall goe into captiuity. And what is Melchom? It is the same with Milchom, with Molech, with Moloch. Diuers words of one signification;
The Vulgar Latin and S. Jerome, for their King, do read Milcom. Milcom shall go into captivity. And what is Milcom? It is the same with Milchom, with Molech, with Moloch. Diverse words of one signification;
Thou shalt not giue thy children to consecrate them, to offer them to the Idoll Moloch. It is the abomination of the Ammonites. So it is called, 1 King. 11.5. where it is said of old Salomon, peruerted by his wiues, that he followed Milchom, the abomination of the Ammonites; and vers. 7. that he built an high place vnto Molech, the abomination of the children of Ammon.
Thou shalt not give thy children to consecrate them, to offer them to the Idol Moloch. It is the abomination of the Ammonites. So it is called, 1 King. 11.5. where it is said of old Solomon, perverted by his wives, that he followed Milchom, the abomination of the Ammonites; and vers. 7. that he built an high place unto Molech, the abomination of the children of Ammon.
but the God of the Ammonites; an abomination, an Idoll. Yet did they worship it. But how? Moses tells you, Deut. 12.31. They burnt their sonnes and daughters with fire, and offered them to their gods.
but the God of the Ammonites; an abomination, an Idol. Yet did they worship it. But how? Moses tells you, Deuteronomy 12.31. They burned their Sons and daughters with fire, and offered them to their God's.
For to the children of Israel, and to the children of Iudah, it is obiected, Ier. 32.35. That they built the high places of Baal, which are in the valley of Ben-hinnom, to cause their sonnes, and their daughters to passe thorow the fire of Molech.
For to the children of Israel, and to the children of Iudah, it is objected, Jeremiah 32.35. That they built the high places of Baal, which Are in the valley of Ben-hinnom, to cause their Sons, and their daughters to pass thorough the fire of Molech.
for our further instruction, and the reformation of our liues. The first reading is according to the Hebrew, Their King shall goe into captiuity, he, and his Princes together:
for our further instruction, and the Reformation of our lives. The First reading is according to the Hebrew, Their King shall go into captivity, he, and his Princes together:
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Tha• captiuitie is an effect, or punishment of sin, I haue heretofore made plaine vnto you, in my 11. Lecture vpon this first Chapter of Amos. Salomon saith it, 1 King. 8.46. When a people sinneth against the Lord, and the Lord is angry with them, the Lord deliuereth them vp to be caried away prisoners into the land of their enemies.
Tha• captivity is an Effect, or punishment of since, I have heretofore made plain unto you, in my 11. Lecture upon this First Chapter of Amos. Solomon Says it, 1 King. 8.46. When a people Sinneth against the Lord, and the Lord is angry with them, the Lord Delivereth them up to be carried away Prisoners into the land of their enemies.
It is affirmed, 1 Chron. 9.1. That the Israelites were caried away to Babylon for their transgressions. And Deut. 28.41. among the curses threatned to such, as will not obey the voice of the Lord their God, Captiuity is reckoned.
It is affirmed, 1 Chronicles 9.1. That the Israelites were carried away to Babylon for their transgressions. And Deuteronomy 28.41. among the curses threatened to such, as will not obey the voice of the Lord their God, Captivity is reckoned.
And why? But for their three and foure transgressions, for their many sinnes, and specially for threshing Gilead with threshing instruments of iron? As you haue heard out of the third verse.
And why? But for their three and foure transgressions, for their many Sins, and specially for threshing Gilead with threshing Instruments of iron? As you have herd out of the third verse.
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And all the men of war, euen seuen thousand, and carpenters and lock-smiths a thousand, all that were strong and apt for war, did the King of Babel bring to Babel captiues.
And all the men of war, even seuen thousand, and Carpenters and lock-smiths a thousand, all that were strong and apt for war, did the King of Babel bring to Babel captives.
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euen to powre out our soules in thankfulnesse before Almighty God for his wonderfull patience towards vs. The sins of such Nations as haue beene punished with captiuity, were they more heinous in Gods eyes than ours are? Dearely beloued, far be it from vs to iustifie our selues.
even to pour out our Souls in thankfulness before Almighty God for his wonderful patience towards us The Sins of such nations as have been punished with captivity, were they more heinous in God's eyes than ours Are? Dearly Beloved, Far be it from us to justify our selves.
Let the example of the proud Pharisee be a warning to vs. He for all his smooth prayer, registred Luk. 18.11. [ O God I thanke thee, that I am not as other men;
Let the Exampl of the proud Pharisee be a warning to us He for all his smooth prayer, registered Luk. 18.11. [ O God I thank thee, that I am not as other men;
And after all this, with a fearefull heart and trembling tongue; he called vpon his Sauiour, and said, O God be mercifull to me a sinner. Oratio breuis & valdè fructuosa.
And After all this, with a fearful heart and trembling tongue; he called upon his Saviour, and said, Oh God be merciful to me a sinner. Oratio breuis & valdè fructuosa.
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be mercifull, I say, not to me thy creature, thy seruant, or thy childe, but be mercifull to me a sinner. My whole composition is sinne: whatsoeuer I am in body or soule,
be merciful, I say, not to me thy creature, thy servant, or thy child, but be merciful to me a sinner. My Whole composition is sin: whatsoever I am in body or soul,
so farre as my manhood and humanity goeth, a Sinner: and not onely by mine office and calling, because I am a Publican, but euen by nature and kinde it selfe a Sinner. O God be mercifull to me a sinner.
so Far as my manhood and humanity Goes, a Sinner: and not only by mine office and calling, Because I am a Publican, but even by nature and kind it self a Sinner. O God be merciful to me a sinner.
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This Publican is set for a patterne vnto vs. Wee must with him confesse our sins vnto the Lord. Let no man boast himselfe of his owne innocency, integrity, or vprightnesse.
This Publican is Set for a pattern unto us we must with him confess our Sins unto the Lord. Let no man boast himself of his own innocency, integrity, or uprightness.
Adam exalted himselfe, and death was his recompence, Gen. 3 19. Pharaoh exalted himselfe, and he was drowned in the red Sea, Exod. 14.28. Dathan and Abiram exalted themselues, and the earth opened her mouth, and swallowed them vp, Num. 16.32. Saul exalted himselfe, and an euill spirit was sent to vex him, 1 Sam. 16.15.
Adam exalted himself, and death was his recompense, Gen. 3 19. Pharaoh exalted himself, and he was drowned in the read Sea, Exod 14.28. Dathan and Abiram exalted themselves, and the earth opened her Mouth, and swallowed them up, Num. 16.32. Saul exalted himself, and an evil Spirit was sent to vex him, 1 Sam. 16.15.
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and he was driuen to seek his dwelling with the beasts of the field, Dan. 4.29. Antiochus exalted himselfe, and he died a miserable death, consumed of wormes, 2 Mach. 9.9.
and he was driven to seek his Dwelling with the beasts of the field, Dan. 4.29. Antiochus exalted himself, and he died a miserable death, consumed of worms, 2 Mach. 9.9.
Let the consideration hereof (beloued) worke in vs a vigilancy to keepe the proud Deuill vnder, that we swell not vp through a vaine perswasion of fleshly righteousnesse, that we lift not vp our Peacocks feathers,
Let the consideration hereof (Beloved) work in us a vigilancy to keep the proud devil under, that we swell not up through a vain persuasion of fleshly righteousness, that we lift not up our Peacocks Feathers,
and vnder his fig-tree, to liue in our owne land in peace, free from all feare of being led into captiuity. Thus much of my first vse. A second followeth.
and under his Fig tree, to live in our own land in peace, free from all Fear of being led into captivity. Thus much of my First use. A second follows.
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Will you haue a reason hereof? Heare then what Elihu saith, Iob 34.19. God accepteth not the persons of Princes, he regardeth not the rich more than the poore:
Will you have a reason hereof? Hear then what Elihu Says, Job 34.19. God Accepteth not the Persons of Princes, he Regardeth not the rich more than the poor:
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Hee accepteth no mans person, saith S. Paul, Gal. 2.6. No mans person? Then neither the person of the Priest, nor of the King. If these sinne like others of the people, these shall be punished as well as others;
He Accepteth no men person, Says S. Paul, Gal. 2.6. No men person? Then neither the person of the Priest, nor of the King. If these sin like Others of the people, these shall be punished as well as Others;
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The vse of this Doctrine is to admonish the great and mighty ones of this world, that they presume not to sinne against the Lord, as if they were priuiledged by their greatnesse and might.
The use of this Doctrine is to admonish the great and mighty ones of this world, that they presume not to sin against the Lord, as if they were privileged by their greatness and might.
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And it was grounded vpon the first reading of the words of my text; •fter the Hebrew thus, Their King shall go into captiuity, he, and his princes together:
And it was grounded upon the First reading of the words of my text; •fter the Hebrew thus, Their King shall go into captivity, he, and his Princes together:
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after the Septuagint thus, Their King shall goe into captiuity, their priests, and Princes likewise. I commended vnto you another reading out of the Vulgar Latine:
After the septuagint thus, Their King shall go into captivity, their Priests, and Princes likewise. I commended unto you Another reading out of the vulgar Latin:
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and I told you in the beginning of this exercise what Melchom was. I said it was the same with Milchom, or Molech, or Moloch; an abomination of the Ammonites, their Idoll, their God, to whom they yeelded diuine worship, and consecrated their children through fire.
and I told you in the beginning of this exercise what Milcom was. I said it was the same with Milchom, or Molech, or Moloch; an abomination of the Ammonites, their Idol, their God, to whom they yielded divine worship, and consecrated their children through fire.
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The Doctrine, Neither Melchom of the Ammonites, nor any other Idoll of any other people, can saue themselues in the day of captiuity, much lesse can they saue the people that doe trust in them and worship them. First, they cannot saue themselues.
The Doctrine, Neither Milcom of the Ammonites, nor any other Idol of any other people, can save themselves in the day of captivity, much less can they save the people that do trust in them and worship them. First, they cannot save themselves.
They cannot saue themselues. For what is become of Succothbenoth, the God of Babel? of Nergal, the God of Cuth? of Ashima, the God of Hamath? of Nibhaz and Tartack, the God of the Auins? of Adrammelech, and Anammelech, the God of Sepharvaim? Their names indeed remaine vpon record, 2 King. 17.30, 31. but themselues are vanished, they are come to nought.
They cannot save themselves. For what is become of Succothbenoth, the God of Babel? of Nergal, the God of Cuth? of Ashima, the God of Hamath? of Nibhaz and Tartack, the God of the Auins? of Adrammelech, and Anammelech, the God of Sepharvaim? Their names indeed remain upon record, 2 King. 17.30, 31. but themselves Are vanished, they Are come to nought.
Hezekiah King of Iudah, he who brake in peeces the brazen Serpent which Moses made, because his people offered incense to it, he put downe those Idoll Gods;
Hezekiah King of Iudah, he who brake in Pieces the brazen Serpent which Moses made, Because his people offered incense to it, he put down those Idol God's;
he tooke away their high places, hee brake their images, hee cut downe their groues, 2 King. 18.4. What is become of Ashtoreth, the Idoll of the Zidonians? of Chemosh, the Idoll of the Moabites? of Milchom the abomination of the children of Ammon? Their names indeed remaine vpon record, 2 King. 23.13. but themselues are vanished, they are come to nought.
he took away their high places, he brake their Images, he Cut down their groves, 2 King. 18.4. What is become of Ashtoreth, the Idol of the Zidonians? of Chemosh, the Idol of the Moabites? of Milchom the abomination of the children of Ammon? Their names indeed remain upon record, 2 King. 23.13. but themselves Are vanished, they Are come to nought.
Iosiah King of Iudah, that good King, he put downe those Idoll Gods, he brake their images in peeces, he cut downe their groues, and filled their places with the bones of men, 2 King. 23.14. I could here repeat vnto you many other Idols and Idoll Gods, whose names are particularly recorded in the register of Gods holy Word, which also are vanished and come to nought.
Josiah King of Iudah, that good King, he put down those Idol God's, he brake their Images in Pieces, he Cut down their groves, and filled their places with the bones of men, 2 King. 23.14. I could Here repeat unto you many other Idols and Idol God's, whose names Are particularly recorded in the register of God's holy Word, which also Are vanished and come to nought.
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The very same reason is deliuered in the very same words by the Prophet Esay, Chap. 37.19. They were no Gods, but the worke of mens hands, euen wood and stone, therefore the Kings of Assyria destroyed them.
The very same reason is Delivered in the very same words by the Prophet Isaiah, Chap. 37.19. They were no God's, but the work of men's hands, even wood and stone, Therefore the Kings of Assyria destroyed them.
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The holy Prophets are very zealous in Gods cause against those Idols. Esay Chap. 41.29. saith, They are all vanity, their worke is of nothing, they are wind, they are confusion. Ier. Chap. 10.15. saith, They are vanity, they are the worke of errors:
The holy prophets Are very zealous in God's cause against those Idols. Isaiah Chap. 41.29. Says, They Are all vanity, their work is of nothing, they Are wind, they Are confusion. Jeremiah Chap. 10.15. Says, They Are vanity, they Are the work of errors:
I should weary my selfe, and your attention, would I produce whatsoeuer the Prophets of the Lord haue spoken to the vilifying & debasing of Idols. This which I haue already deliuered out of Esay, and Ieremy, and from out the second booke of Kings, doth make good the former part of my propounded Doctrine,
I should weary my self, and your attention, would I produce whatsoever the prophets of the Lord have spoken to the vilifying & debasing of Idols. This which I have already Delivered out of Isaiah, and Ieremy, and from out the second book of Kings, does make good the former part of my propounded Doctrine,
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And it is pregnantly confirmed out of the 46. Chapter of the Prophecy of Esay, vers. 7. where the Prophet, out of his zeale for the Lord of Hosts against Idols and Images, assureth all people, that though they cry vnto Idols and Images,
And it is pregnantly confirmed out of the 46. Chapter of the Prophecy of Isaiah, vers. 7. where the Prophet, out of his zeal for the Lord of Hosts against Idols and Images, assureth all people, that though they cry unto Idols and Images,
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Adde hereto what S. Austine saith in his soliloquies, or heauenly meditations, Chap. 5. An Idoll (or an Image) its nothing; it hath eares, and heareth not; a nose, and smelleth not; eyes, and seeth not; a mouth, and speaketh not; hands, and feeleth not; feet, and walketh not;
Add hereto what S. Augustine Says in his soliloquies, or heavenly meditations, Chap. 5. an Idol (or an Image) its nothing; it hath ears, and hears not; a nose, and smelleth not; eyes, and sees not; a Mouth, and speaks not; hands, and feeleth not; feet, and walks not;
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Neither Melchom of the Ammonites, nor any other Idoll of any other people can saue themselues in the day of captiuity, much lesse can they saue the people that doe trust in them and worship them.
Neither Milcom of the Ammonites, nor any other Idol of any other people can save themselves in the day of captivity, much less can they save the people that do trust in them and worship them.
First, this doctrine serueth to reproue all Papists, for their blind superstition in worshipping their Idolls and Images. For what doe they make of their Images but meere Idols, while they fall downe before them,
First, this Doctrine serveth to reprove all Papists, for their blind Superstition in worshipping their Idols and Images. For what do they make of their Images but mere Idols, while they fallen down before them,
and doe them reuerence with capping, with kneeling, with knocking, with creeping, with crossing, with kissing, with lighting of candles, and with other like beggarly trash and trumpery,
and do them Reverence with capping, with kneeling, with knocking, with creeping, with crossing, with kissing, with lighting of Candles, and with other like beggarly trash and trumpery,
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Then were the people of this land defiled with Idols. No Parish Church but was polluted with Images. Then was Gods prouidence and due honour neglected.
Then were the people of this land defiled with Idols. No Parish Church but was polluted with Images. Then was God's providence and due honour neglected.
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For the plague, S. Sebastian; for the Pox, S. Roch; for the falling euill, S. Cornelius; for sore eyes, S. Raphael; for the toothach, S. Apolonia; for other crosses and afflictions, S. Hippolitus, S. Christopher, S. Catherine.
For the plague, S. Sebastian; for the Pox, S. Roch; for the falling evil, S. Cornelius; for soar eyes, S. Raphael; for the toothache, S. Apolonia; for other Crosses and afflictions, S. Hippolytus, S. Christopher, S. Catherine.
Euery artificer and profession had a speciall Saint as a peculiar God. Schollers had S. Nicholas, yea and S. Gregory; Painters, S. Luke; Shipmen, S. Mary; Souldiers wanted not their Mars, nor Louers their Venus, euen among vs Christians.
Every Artificer and profession had a special Saint as a peculiar God. Scholars had S. Nicholas, yea and S. Gregory; Painters, S. Lycia; Shipmen, S. Marry; Soldiers wanted not their Mars, nor Lovers their Venus, even among us Christians.
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what madnesse and wickednesse against God were our fore-fathers fallen into? They tooke delight in the seruice of stocks and stones, the workes of their owne hands, they worshipped and serued the creature aboue the Creator, which is blessed for euer.
what madness and wickedness against God were our Forefathers fallen into? They took delight in the service of stocks and stones, the works of their own hands, they worshipped and served the creature above the Creator, which is blessed for ever.
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and how then could they helpe their worshippers? Themselues were broken downe and remoued from out our Churches; and their worshippers are remoued with them.
and how then could they help their worshippers? Themselves were broken down and removed from out our Churches; and their worshippers Are removed with them.
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For though we haue cast off the yoke of Romish superstition, and haue kept our selues vnspotted of the adoration and worship of Images, yet are wee not free from Idolatry; but are many waies stained therewith.
For though we have cast off the yoke of Romish Superstition, and have kept our selves unspotted of the adoration and worship of Images, yet Are we not free from Idolatry; but Are many ways stained therewith.
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Whatsoeuer this world hath, visible or inuisible, outward or inward, if it displace God of his right, by carrying our heart and hope after it, it is our Idoll.
Whatsoever this world hath, visible or invisible, outward or inward, if it displace God of his right, by carrying our heart and hope After it, it is our Idol.
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Thus is gold, siluer, or our money an Idoll; if we make it our hope, or say to the wedge, thou art my confidence, Iob 31.24. In this sense S. Paul. Coloss. 3.5. calleth couetousnesse, Idolatry, and Eph. 5.5. he calleth the couetous person an Idolater.
Thus is gold, silver, or our money an Idol; if we make it our hope, or say to the wedge, thou art my confidence, Job 31.24. In this sense S. Paul. Coloss. 3.5. calls covetousness, Idolatry, and Ephesians 5.5. he calls the covetous person an Idolater.
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Thus is our substance an Idoll: if as Iob speaketh, Chap. 31.25. We reioyce, because it is great, or because our hand hath gotten much. Like those Habak. 1.16. Who did sacrifice to their nets, and burne Incense to their flues:
Thus is our substance an Idol: if as Job speaks, Chap. 31.25. We rejoice, Because it is great, or Because our hand hath got much. Like those Habak. 1.16. Who did sacrifice to their nets, and burn Incense to their flues:
where all they are taxed for Idolaters, who because their portion is increased, and their meale plenteous by such instruments and helps, as they vse in their trades of life, doe forget the right author of their wealth,
where all they Are taxed for Idolaters, who Because their portion is increased, and their meal plenteous by such Instruments and helps, as they use in their trades of life, do forget the right author of their wealth,
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and siluer into our treasures, like the Prince of Tyrus, Ezech. 28.2. who with this conceit exalted in heart, brake out into that most blasphemous challenge:
and silver into our treasures, like the Prince of Tyre, Ezekiel 28.2. who with this conceit exalted in heart, brake out into that most blasphemous challenge:
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who take themselues to be wiser than Daniel, as the Prince of Tyrus did: and are perswaded that Moses and the Prophets are not so able to instruct them, as they themselues.
who take themselves to be Wiser than daniel, as the Prince of Tyre did: and Are persuaded that Moses and the prophets Are not so able to instruct them, as they themselves.
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Thus is our strength an Idoll, if we boast of it, as Sennacherib did, Esay 37.24. who bragged what great matters hee had done by the multitude of his chariots;
Thus is our strength an Idol, if we boast of it, as Sennacherib did, Isaiah 37.24. who bragged what great matters he had done by the multitude of his chariots;
And therefore (sith my houre is almost spent, and your attention well nigh tired) I put off the handling of this doctrine, till God giue me opportunity to speake againe vnto you.
And Therefore (sith my hour is almost spent, and your attention well High tired) I put off the handling of this Doctrine, till God give me opportunity to speak again unto you.
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Thus is our belly our God, when walking after the lusts of our flesh, we serue not the Lord Iesus Christ, but our owne bellies: as S. Paul speaketh, Rom. 16.18. Of such speaketh the same Apostle, Phil. 3.19. Many doe walke as enemies to the crosse of Christ, whose end is damnation, whose God is their belly, whose glory is their shame, who mind earthly things. Whose God is their belly.
Thus is our belly our God, when walking After the Lustiest of our Flesh, we serve not the Lord Iesus christ, but our own bellies: as S. Paul speaks, Rom. 16.18. Of such speaks the same Apostle, Philip 3.19. Many do walk as enemies to the cross of christ, whose end is damnation, whose God is their belly, whose glory is their shame, who mind earthly things. Whose God is their belly.
Thus farre of my second Doctrine, which was, Neither Melchom of the Ammonites, nor any other Idoll of any other people can saue themselues in the day of captiuity, much lesse can they saue the people that doe trust in them, and worship them.
Thus Far of my second Doctrine, which was, Neither Milcom of the Ammonites, nor any other Idol of any other people can save themselves in the day of captivity, much less can they save the people that do trust in them, and worship them.
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Vnto the King eternall, immortall, inuisible, the only wise God, three persons, Father, Sonne, and Holy Ghost, be honour and glory for euer, and euer. Amen. FINIS.
Unto the King Eternal, immortal, invisible, the only wise God, three Persons, Father, Son, and Holy Ghost, be honour and glory for ever, and ever. Amen. FINIS.
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HOw grieuous a burden sinne is, you may well perceiue, by the heauy punishments, which God layeth vpon the committers of sinne. Good store of examples the first chapter of this prophecie hath yeelded vnto you.
HOw grievous a burden sin is, you may well perceive, by the heavy punishments, which God Layeth upon the committers of sin. Good store of Examples the First chapter of this prophecy hath yielded unto you.
against whom Amos in the beginning of this second chapter directeth his prophecie: and to the same purpose, whereto the prophecies of the former Chapter were directed.
against whom Amos in the beginning of this second chapter directeth his prophecy: and to the same purpose, whereto the prophecies of the former Chapter were directed.
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The reasons why Amos, sent of purpose with a message to the Israelites, doth first prophecie against the Syrians, the Philistins, the Tyrians, the Edomites, the Ammonites, and the Moabites, all forreine nations, are three.
The Reasons why Amos, sent of purpose with a message to the Israelites, does First prophecy against the Syrians, the philistines, the Tyrians, the Edomites, the Ammonites, and the Moabites, all foreign Nations, Are three.
1. That he might be the more patiently heard of his countrymen, the Israelites. The Israelites seeing their Prophet Amos so sharpe against the Syrians, and other their enemies, could not but with more quiet heare him,
1. That he might be the more patiently herd of his countrymen, the Israelites. The Israelites seeing their Prophet Amos so sharp against the Syrians, and other their enemies, could not but with more quiet hear him,
2. That they might haue no cause to wonder, if God should at any time come against them in vengeance, seeing that he would not spare the Syrians, and other their neighbor countries,
2. That they might have no cause to wonder, if God should At any time come against them in vengeance, seeing that he would not spare the Syrians, and other their neighbour countries,
Will not God spare the Syrians, the Philistines, the Tyrians, the Edomites, the Ammonites, the Moabites? Then out of doubt he will not spare vs. They silly people neuer knew the holy will of God,
Will not God spare the Syrians, the philistines, the Tyrians, the Edomites, the Ammonites, the Moabites? Then out of doubt he will not spare us They silly people never knew the holy will of God,
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In the last place are the Moabites. This prophecie against the Moabites, Tremellius and Iunius in their translation of the Bible, do add to the first Chapter, as a part of it.
In the last place Are the Moabites. This prophecy against the Moabites, Tremellius and Iunius in their Translation of the bible, do add to the First Chapter, as a part of it.
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The words then which I haue read vnto you, are the burden of Moab; a heauy prophecie against Moab. And doe conteine three generall parts. 1. A preface, vers.
The words then which I have read unto you, Are the burden of Moab; a heavy prophecy against Moab. And do contain three general parts. 1. A preface, vers.
vers. 1. 4. A commination, or denuntiation of such punishment, as should be laid vpon them for their sins. vers. 2. & 3. This punishment is set downe, 1. In a generalitie:
vers. 1. 4. A commination, or denunciation of such punishment, as should be laid upon them for their Sins. vers. 2. & 3. This punishment is Set down, 1. In a generality:
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to bring vs to some further knowledge of God, then otherwise we should haue. These Names of God are obserued by ancient Diuines to be of two sorts, Negatiue, and Affirmatiue.
to bring us to Some further knowledge of God, then otherwise we should have. These Names of God Are observed by ancient Divines to be of two sorts, Negative, and Affirmative.
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The negatiue Names of God, are Vncreated, Incorporeall, Invisible, Incorruptible, Infinite, and such like: and these describe not, what God is; but what he is not;
The negative Names of God, Are Uncreated, Incorporeal, Invisible, Incorruptible, Infinite, and such like: and these describe not, what God is; but what he is not;
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as to men, doe yet belong vnto God, either modo excellentiae, by an excellencie: or modo causa independentis; as he is the primarie cause of all things.
as to men, do yet belong unto God, either modo excellentiae, by an excellency: or modo causa independentis; as he is the primary cause of all things.
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Now the affirmatiue Names of God, ascribed vnto him by way of relation, are the Names of the Trinitie, in which there is no NONLATINALPHABET, no cōmeation, no vnion;
Now the affirmative Names of God, ascribed unto him by Way of Relation, Are the Names of the Trinity, in which there is no, no commeation, no Union;
Father, Son, & Holy Ghost. The other affirmatiue Names of God ascribed vnto him by a metaphor, are affirmed of him either per NONLATINALPHABET, that euery man may vnderstand what they meane:
Father, Son, & Holy Ghost. The other affirmative Names of God ascribed unto him by a metaphor, Are affirmed of him either per, that every man may understand what they mean:
But these their braine-sicke, superstitious, and blasphemous inventions, my tongue shall not enlarge. Yet thus much I say of this Name, that there is a secret in it. It is plaine Exod. 6.3.
But these their brainsick, superstitious, and blasphemous Inventions, my tongue shall not enlarge. Yet thus much I say of this Name, that there is a secret in it. It is plain Exod 6.3.
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This great name of God, this name Iehovah; first it importeth the eternitie of Gods essence in himselfe, that he is yesterday, and to day, and the same for euer; which was, which is, and which is to come.
This great name of God, this name Jehovah; First it imports the eternity of God's essence in himself, that he is yesterday, and to day, and the same for ever; which was, which is, and which is to come.
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Thirdly, it is the Memoriall of God vnto all ages, as himselfe calls it. Exod. 3.15. The Memoriall of his faithfulnes, his truth, and his constancie in the performance of his promises.
Thirdly, it is the Memorial of God unto all ages, as himself calls it. Exod 3.15. The Memorial of his faithfulness, his truth, and his constancy in the performance of his promises.
And therefore whensoeuer in any of the Prophets God promiseth, or threatneth, any great matter, to assure vs of the most certaine euent of such his promise,
And Therefore whensoever in any of the prophets God promises, or threatens, any great matter, to assure us of the most certain event of such his promise,
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Hath the Lord said, and shall he not doe it? Hath he spoken and shall he not accomplish it? Samuel with boldnes tells Saul, 1. Sam. 15.29. that the Lord, who is the strength of Israel will not lye nor repent;
Hath the Lord said, and shall he not do it? Hath he spoken and shall he not accomplish it? Samuel with boldness tells Saul, 1. Sam. 15.29. that the Lord, who is the strength of Israel will not lie nor Repent;
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so standing immutable, that they cannot be changed. Our Sauiour Christ giues record herevnto. Matth. 24.35. Coelum & terra praeteribunt. Heauen and Earth shall passe away;
so standing immutable, that they cannot be changed. Our Saviour christ gives record hereunto. Matthew 24.35. Coelum & terra praeteribunt. Heaven and Earth shall pass away;
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but Gods words, they shall not passe away. The grasse withereth, saith the Prophet Esay cap. 40.8. The grasse withereth, and the flower fadeth, but the word of our God shall stand for euer.
but God's words, they shall not pass away. The grass withereth, Says the Prophet Isaiah cap. 40.8. The grass withereth, and the flower fades, but the word of our God shall stand for ever.
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This his truth is eminent in himselfe, in his workes, and in his words. In himselfe, two manner of wayes. 1. In respect of his essence, whereby he truly is. 2. Forasmuch as he is the Idea, type,
This his truth is eminent in himself, in his works, and in his words. In himself, two manner of ways. 1. In respect of his essence, whereby he truly is. 2. Forasmuch as he is the Idea, type,
Now concerning the workes of God, they all are Truth? whether they be Internall, or Externall. His Internall workes are either personall, or essentiall: and both nothing but truth. For his personall workes:
Now Concerning the works of God, they all Are Truth? whither they be Internal, or External. His Internal works Are either personal, or essential: and both nothing but truth. For his personal works:
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the Father doth truly beget the Sonne, the Sonne is truly begotten of the Father: and the holy Ghost doth truly proceed from the Father and the Sonne: the like must we say of his essentiall workes; Whatsoeuer God hath decreed, he hath truly decreed it, and doth truly execute it.
the Father does truly beget the Son, the Son is truly begotten of the Father: and the holy Ghost does truly proceed from the Father and the Son: the like must we say of his essential works; Whatsoever God hath decreed, he hath truly decreed it, and does truly execute it.
Besides these Internall workes of God, some workes of his are called in the Schooles Externall. Such are the creation of the world, the conseruation of the same, the gouernment of the Church, the couenant with the faithfull,
Beside these Internal works of God, Some works of his Are called in the Schools External. Such Are the creation of the world, the conservation of the same, the government of the Church, the Covenant with the faithful,
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As the truth of God is eminent in himselfe, and in his workes, so also is it eminent in his words. This hath but now, bin prooued vnto you by the confession of Balaam, by the asseueration of Samuel, by the record of the Prophet Esay, and of our Sauiour Iesus Christ. I shut vp this doctrine of the truth of God, with the words of the blessed Apostle S. Paul, Rom. 3.3. Let God be true, and euery man a lyar.
As the truth of God is eminent in himself, and in his works, so also is it eminent in his words. This hath but now, been proved unto you by the Confessi of balaam, by the asseveration of Samuel, by the record of the Prophet Isaiah, and of our Saviour Iesus christ. I shut up this Doctrine of the truth of God, with the words of the blessed Apostle S. Paul, Rom. 3.3. Let God be true, and every man a liar.
Hereby may euery childe of God among vs be well assured, that our faith in God the Father, in Christ his Sonne, and in the holy Ghost, proceeding from the Father, and the Sonne, is most true and most certaine:
Hereby may every child of God among us be well assured, that our faith in God the Father, in christ his Son, and in the holy Ghost, proceeding from the Father, and the Son, is most true and most certain:
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who hath truly sayd concerning vs, and all other, who beleeue in Christ, that he hath loued vs before the foundation of the world, hath chosen vs to eternall life;
who hath truly said Concerning us, and all other, who believe in christ, that he hath loved us before the Foundation of the world, hath chosen us to Eternal life;
And not euery one, but he onely which is faithfull vnto death, shall receiue the crowne of life. Reuel. 2.10. Let the dog returne to his vomit, and the washed sow to her wallowing in the mire, as the Prouerbs are. 2. Pet. 2.22.
And not every one, but he only which is faithful unto death, shall receive the crown of life. Revel. 2.10. Let the dog return to his vomit, and the washed sow to her wallowing in the mire, as the Proverbs Are. 2. Pet. 2.22.
God is truth in himselfe, in his workes, and in his words. The first vse concerneth our faith in Christ, and our perseuerance therein. A second followeth. It appertaineth to thankesgiuing.
God is truth in himself, in his works, and in his words. The First use concerns our faith in christ, and our perseverance therein. A second follows. It appertaineth to thanksgiving.
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For if our saluation, and eternall life doe depend vpon the knowledge of the heauenly truth; and God brings none to the knowledge of this truth but his elect, and chosen people;
For if our salvation, and Eternal life do depend upon the knowledge of the heavenly truth; and God brings none to the knowledge of this truth but his elect, and chosen people;
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how great thankes ought we to giue vnto God, not onely for choosing vs, but also for making it knowne vnto vs by the reuelation of his truth, that we are his chosen people.
how great thanks ought we to give unto God, not only for choosing us, but also for making it known unto us by the Revelation of his truth, that we Are his chosen people.
I thanke my God alwayes on your behalfe, for the grace of God which is giuen you in Iesus Christ, that in all things ye are made rich in him, in all kind of speech. And in all knowledge.
I thank my God always on your behalf, for the grace of God which is given you in Iesus christ, that in all things you Are made rich in him, in all kind of speech. And in all knowledge.
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or are gainefull to vs in this present world, to be but losse and dung in respect of this knowledge of Gods holy truth, forasmuch as hereby we may winne Christ. Thus haue you the second vse of my doctrine. My doctrine was:
or Are gainful to us in this present world, to be but loss and dung in respect of this knowledge of God's holy truth, forasmuch as hereby we may win christ. Thus have you the second use of my Doctrine. My Doctrine was:
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and powers of our soules to represent our God in truth? He in the beginning, in the first man, in our forefather Adam, created and made vs in his owne image, after his owne likenesse. Gen. 1.26.
and Powers of our Souls to represent our God in truth? He in the beginning, in the First man, in our forefather Adam, created and made us in his own image, After his own likeness. Gen. 1.26.
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Then was man inuested with glorious roabes, with immortalitie, with vnderstanding, with freedome of will; then was he perfectly good, and chast, and pure, and iust, and true:
Then was man invested with glorious robes, with immortality, with understanding, with freedom of will; then was he perfectly good, and chaste, and pure, and just, and true:
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wherein all we whose names are written in the Register of the elect, and chosen children of God, must spend the remainder and residue of the dayes of our pilgrimage in this world.
wherein all we whose names Are written in the Register of the elect, and chosen children of God, must spend the remainder and residue of the days of our pilgrimage in this world.
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nor to a perfect and absolute fulfilling of the Law; for that is impossible, so long as wee carry about vs these vessels of corruption: witnesse St Paul Rom. 8.3.
nor to a perfect and absolute fulfilling of the Law; for that is impossible, so long as we carry about us these vessels of corruption: witness Saint Paul Rom. 8.3.
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Beloued, let vs apply our selues to this imitation of our heauenly Father, to be holy, as he is holy; to be perfect, as he is perfect; to be mercifull, as he is mercifull; and for my present purpose, to be true, as he is true.
beloved, let us apply our selves to this imitation of our heavenly Father, to be holy, as he is holy; to be perfect, as he is perfect; to be merciful, as he is merciful; and for my present purpose, to be true, as he is true.
To this last we may thus be led. God is our Creator; and he is the God of truth. Psal. 31.5. Christ is our Redeemer, and he is Truth. Ioh. 14.6. We are renued by the holy Ghost, and he is the spirit of Truth. Ioh. 16.13. We liue in the bosome of the Church;
To this last we may thus be led. God is our Creator; and he is the God of truth. Psalm 31.5. christ is our Redeemer, and he is Truth. John 14.6. We Are renewed by the holy Ghost, and he is the Spirit of Truth. John 16.13. We live in the bosom of the Church;
And are brought to the knowledge of the Truth. 1. Tim. 2.4. And are sanctified by Truth. Ioh. 17.17. Adde hereto, that we are commaunded euery one to speake the Truth, Ephes. 4.25.
And Are brought to the knowledge of the Truth. 1. Tim. 2.4. And Are sanctified by Truth. John 17.17. Add hereto, that we Are commanded every one to speak the Truth, Ephesians 4.25.
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And shall we doe our best to resemble God in Truth? To be true as he is true? Dearely beloued, sith we are the children of Truth (for God is Truth, and his children we are) let vs walke,
And shall we do our best to resemble God in Truth? To be true as he is true? Dearly Beloved, sith we Are the children of Truth (for God is Truth, and his children we Are) let us walk,
What shall I more say to this poynt, but exhort you in St Paules words, Ephes. 4.25. That ye would cast off lying, and speake euery man the truth to his neighbour.
What shall I more say to this point, but exhort you in Saint Paul's words, Ephesians 4.25. That you would cast off lying, and speak every man the truth to his neighbour.
wherein inferiors, sith they will not be ruled by reason, must be ordered by religion. Tell such of the Scriptures, you may as well vrge them with Lucians narrations:
wherein inferiors, sith they will not be ruled by reason, must be ordered by Religion. Tell such of the Scriptures, you may as well urge them with Lucians narrations:
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and the Prince proclaime the foulest leapers, that euer yet sore ranne vpon; very worthy to bee excluded the hoast, and to haue their habitation alone:
and the Prince proclaim the Foulest leapers, that ever yet soar ran upon; very worthy to be excluded the host, and to have their habitation alone:
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Thus farre am I guided by my first doctrine, grounded vpon this essentiall name of God, his name Iehouah: importing his truth in himselfe, in his workes, and in his words: Thus saith Iehouah.
Thus Far am I guided by my First Doctrine, grounded upon this essential name of God, his name Jehovah: importing his truth in himself, in his works, and in his words: Thus Says Jehovah.
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Thus saith the Lord ] Is not this the prophesie of Amos? Are not all the words of this prophesie, chap. 1.1. called the words of Amos the heardsman? What then meaneth this phrase, Thus saith the Lord? As Almighty God in olde time spake to our Fathers by the mouth of Moses, Exod 4.12.
Thus Says the Lord ] Is not this the prophesy of Amos? are not all the words of this prophesy, chap. 1.1. called the words of Amos the herdsman? What then means this phrase, Thus Says the Lord? As Almighty God in old time spoke to our Father's by the Mouth of Moses, Exod 4.12.
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So did hee in succeeding ages speake vnto them by the mouth of other his Prophets, Luke 1.70. Heereto S. Peter beareth record, 2. Epist. 1.20. Know this, saith he, that no prophesie in the Scripture is of any priuate motion;
So did he in succeeding ages speak unto them by the Mouth of other his prophets, Lycia 1.70. Hereto S. Peter bears record, 2. Epistle 1.20. Know this, Says he, that no prophesy in the Scripture is of any private motion;
Not one of them spake one word of a naturall man, in all their ministeries: the words which they spake, were the words of him that sent them: they spake not of themselues; God spake in them.
Not one of them spoke one word of a natural man, in all their ministeries: the words which they spoke, were the words of him that sent them: they spoke not of themselves; God spoke in them.
Whensoeuer were the time, whatsoeuer were the meanes, whosoeuer were the man, wheresoeuer were the place, whatsoeuer were the people, the words were the Lords. Hence ariseth this doctrine:
Whensoever were the time, whatsoever were the means, whosoever were the man, wheresoever were the place, whatsoever were the people, the words were the lords. Hence arises this Doctrine:
Is the liuing and immortall God the author of holy Scripture? Heere are all they to bee reprooued, who doe vilifie and debase the sacred Scriptures, and esteeme not of them,
Is the living and immortal God the author of holy Scripture? Here Are all they to be reproved, who do vilify and debase the sacred Scriptures, and esteem not of them,
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as of the word of God. Such are they, who bearing in their fore-heads, the stampe of Christians, haue notwithstanding giuen their names to that Antichrist of Rome, and the now-false Church there.
as of the word of God. Such Are they, who bearing in their foreheads, the stamp of Christians, have notwithstanding given their names to that Antichrist of Rome, and the now-false Church there.
Their Cardinall Hosius stayes not heere, he proceedes a degree further. He coynes a distinction of Scripture, as its vsed by themselues, whom he calleth Catholikes,
Their Cardinal Hosius stays not Here, he proceeds a degree further. He coins a distinction of Scripture, as its used by themselves, whom he calls Catholics,
His words are in the end of his third book against Brentius his Prolegomena. The Scripture, quomodo profertur à Catholicis verbū est Dei, quomodo profertur ab Haereticis verbum est Diaboli, as it is alledged by vs,
His words Are in the end of his third book against Brent his Prolegomena. The Scripture, quomodo profertur à Catholics verbū est Dei, quomodo profertur ab Heretics verbum est Diaboli, as it is alleged by us,
Melius consultum fuisse Ecclesiae, si nulla vnquam extitisset Scriptura, that, had there neuer beene any Scripture, the Church had beene better prouided for, then now it is.
Better consultum Fuisse Ecclesiae, si nulla vnquam extitisset Scripture, that, had there never been any Scripture, the Church had been better provided for, then now it is.
Is the liuing and immortall God the author of holy Scripture? Heere then is a lesson for vs, whom God hat set a part to be Preachers, and Expounders of his will.
Is the living and immortal God the author of holy Scripture? Here then is a Lesson for us, whom God hat Set a part to be Preachers, and Expounders of his will.
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For if wee, yea if an Angell from Heauen shall preach otherwise vnto you, then from the Lords own mouth, speaking in his holy word, NONLATINALPHABET; let him be accursed;
For if we, yea if an Angel from Heaven shall preach otherwise unto you, then from the lords own Mouth, speaking in his holy word,; let him be accursed;
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In like sort, if you receiue it, it will saue your soules. It is able so to doe. S. Iames shall bee your pledge, chap. 1.21. Receiue it therefore with meeknesse, that by it your soules may liue.
In like sort, if you receive it, it will save your Souls. It is able so to do. S. James shall be your pledge, chap. 1.21. Receive it Therefore with meekness, that by it your Souls may live.
I am heere, Lord, in all humble feare, to heare thy blessed pleasure, what this day thou wilt put into the mouth of the Preacher to deliuer vnto me, I am heere, speake on, Lord, thy seruant heareth.
I am Here, Lord, in all humble Fear, to hear thy blessed pleasure, what this day thou wilt put into the Mouth of the Preacher to deliver unto me, I am Here, speak on, Lord, thy servant hears.
how much more then ought yee so to doe, when the King of Heauen, and Lord of the Earth, the liuing and immortall God, calleth vpon you by his Ministers?
how much more then ought ye so to do, when the King of Heaven, and Lord of the Earth, the living and immortal God, calls upon you by his Ministers?
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What remaineth but that you suffer a word of Exhortation. It shall bee short: in S. Pauls words, Coloss. 3.16. Holy and beloued, as the elect of God, let the word of God dwell plenteously in you in all wisdome.
What remains but that you suffer a word of Exhortation. It shall be short: in S. Paul's words, Coloss. 3.16. Holy and Beloved, as the elect of God, let the word of God dwell plenteously in you in all Wisdom.
This word of God, it is his most royall and celestiall Testament, it is the oracle of his heauenly Sanctuarie, it is the only key vnto vs of his reuealed counsels;
This word of God, it is his most royal and celestial Testament, it is the oracle of his heavenly Sanctuary, it is the only key unto us of his revealed Counsels;
it is milke from his sacred breasts, the earnest and pledge of his fauor to his Church, the light of our feete, the ioy of our hearts, the breath of our nostrils, the pillar of our faith, the anchor of our hope, the ground of our loue, the euidence of our future blessednes.
it is milk from his sacred breasts, the earnest and pledge of his favour to his Church, the Light of our feet, the joy of our hearts, the breath of our nostrils, the pillar of our faith, the anchor of our hope, the ground of our love, the evidence of our future blessedness.
euen our Lord Iesus Christ, who finding your wayes clensed, and your selues made cleane by his sacred word, will in his due time translate you from this valley of teares, into Ierusalem which is aboue, the most glorious Citie of God.
even our Lord Iesus christ, who finding your ways cleansed, and your selves made clean by his sacred word, will in his due time translate you from this valley of tears, into Ierusalem which is above, the most glorious city of God.
From him by lineall descent came these Moabites, a people inhabiting that part of the East, which is commonly knowne by the name of Coelesyria, but was formerly the possession of the Amorites. These Moabites, like their brethren the Ammonites, were professed enemies to the people of God,
From him by lineal descent Come these Moabites, a people inhabiting that part of the East, which is commonly known by the name of Coelosyria, but was formerly the possession of the amorites. These Moabites, like their brothers the Ammonites, were professed enemies to the people of God,
Gods commandement is expressed Deut. 23.3. The Ammonites, and the Moabites shall not enter into the Congregation of the Lord. And its repeated Nehem. 13.1. The Ammonites, and the Moabites shall not enter into the Congregation of God. Thus haue you the accused;
God's Commandment is expressed Deuteronomy 23.3. The Ammonites, and the Moabites shall not enter into the Congregation of the Lord. And its repeated Nehemiah 13.1. The Ammonites, and the Moabites shall not enter into the Congregation of God. Thus have you the accused;
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euen the Moabites; the posteritie of Moab, who was Lots sonne; inhabitants of Coelesyria, and borderers vpon the Holy Land, the possession of the Israelites.
even the Moabites; the posterity of Moab, who was Lots son; inhabitants of Coelosyria, and borderers upon the Holy Land, the possession of the Israelites.
Fourthly, because without respect of their allegiance to the Kings of Israel, due vnto them vpon King Dauids conquest, they rebelled against Israel after the death of Ahab. 2. King. 1.1. Fiftly, because they waged warre against Iehosaphat King of Iudah. 2 Chrō. 20.1. Sixtly, because they derided the Israelites, vpbraided them, and made a iest at them. Ier. 48.27. Zephan. 2.8. You see the inhumanitie of the Moabites. Concerning their pride, heare the words of Ieremie chap. 48.29. We haue heard the pride of Moab:
Fourthly, Because without respect of their allegiance to the Kings of Israel, due unto them upon King David conquest, they rebelled against Israel After the death of Ahab. 2. King. 1.1. Fifty, Because they waged war against Jehoshaphat King of Iudah. 2 Chronicles. 20.1. Sixty, Because they derided the Israelites, upbraided them, and made a jest At them. Jeremiah 48.27. Zephaniah. 2.8. You see the inhumanity of the Moabites. Concerning their pride, hear the words of Ieremie chap. 48.29. We have herd the pride of Moab:
The soule that sinneth, it shall be punished. God makes it good by an oath Deut. 23.41. That he will whet his glittring sword, and his hand shall take hold on iudgement to execute vengeance for sinne.
The soul that Sinneth, it shall be punished. God makes it good by an oath Deuteronomy 23.41. That he will whet his glittering sword, and his hand shall take hold on judgement to execute vengeance for sin.
Sinne was his motiue to cast downe Angels into Hell, to thrust Adam out of Paradise, to turne Cities into ashes, to ruinate Nations, to torment his owne bowels in the similitude of sinfull flesh.
Sin was his motive to cast down Angels into Hell, to thrust Adam out of Paradise, to turn Cities into Ashes, to ruinate nations, to torment his own bowels in the similitude of sinful Flesh.
Some would hither referre that Historie, 2 Kings 3. Where it is recorded of the King of Israel, that he assisted with two other Kings, the King of Iuda, and the King of Edom, made war vpon the King of Moab. The King of Moab, when he saw the battle was to sore for him, tooke with him seauen hundred stout warriours,
some would hither refer that History, 2 Kings 3. Where it is recorded of the King of Israel, that he assisted with two other Kings, the King of Iuda, and the King of Edom, made war upon the King of Moab. The King of Moab, when he saw the battle was to soar for him, took with him seauen hundred stout warriors,
that the King of Moab should offer vp for a burnt offering vpon the wall his owne eldest sonne, thereby to obtaine helpe of his God against his enemies.
that the King of Moab should offer up for a burned offering upon the wall his own eldest son, thereby to obtain help of his God against his enemies.
It is a tradition of the Hebrewes, that after the buriall of the King of Edom (that King, who went vp with Iehoram, King of Israel, and Iehoshaphat King of Iudah, to warre against Mesha, King of Moab; ) the Moabites, in vltionem doloris, to be reuenged vpon him for the sorrow, which he wrought them;
It is a tradition of the Hebrews, that After the burial of the King of Edom (that King, who went up with Jehoram, King of Israel, and Jehoshaphat King of Iudah, to war against Mesha, King of Moab;) the Moabites, in vltionem doloris, to be revenged upon him for the sorrow, which he wrought them;
Edom, the first Father of the Edomites, or Idumaeans, was otherwise called Esau, and was sonne of Izhac, who was sonne of Abraham. And Moab, from whom the nation of the Moabites tooke their name, was sonne vnto Lot, and Lot was Abrahams brothers sonne, the sonne of Haran. There was then betweene the Moabites, and Edomites neerenesse of bloud, and full kindred.
Edom, the First Father of the Edomites, or Idumaeans, was otherwise called Esau, and was son of Izhac, who was son of Abraham. And Moab, from whom the Nation of the Moabites took their name, was son unto Lot, and Lot was Abrahams Brother's son, the son of Haran. There was then between the Moabites, and Edomites nearness of blood, and full kindred.
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There is a kinde of cruelty, that violateth, and extinguisheth the rightes of consanguinity, and naturall affection, and that specially displeaseth God. First, to the first.
There is a kind of cruelty, that violateth, and extinguisheth the rights of consanguinity, and natural affection, and that specially displeaseth God. First, to the First.
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some their teeth; as Boares and Dogs: some their nayles, as Griffins and Lyons: some their poyson, either in their tongues, as Serpents, or in their tayles, as Scorpions,
Some their teeth; as Boars and Dogs: Some their nails, as Griffins and Lyons: Some their poison, either in their tongues, as Serpents, or in their tails, as Scorpions,
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The more are they to be reproued, who liuing among men, haue, as it were, put off the nature of Man, by their delight in cruell dealing. Such is the racking Landlord, who takes aduantage against his poore tenant for euery trifle.
The more Are they to be reproved, who living among men, have, as it were, put off the nature of Man, by their delight in cruel dealing. Such is the racking Landlord, who Takes advantage against his poor tenant for every trifle.
Such is the greedie Vsurer, who eares vp his brothers substance with interest. Such is the stony-hearted Physitian, or Chirurgion, that prolongeth his patients disease,
Such is the greedy Usurer, who ears up his Brother's substance with Interest. Such is the stonyhearted physician, or Chirurgeon, that prolongeth his patients disease,
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It is written to the disprayse of Achilles, that he dragged the dead bodie of Hector thrise about the wals of Troy. It is written to the dispraise of Tullia, proud Tarquins wife, that she droue her waggon ouer the dead bodie of her Father Seru••s Tullius the sixt King of Rome. It is written to the dispraise of Antonie, the Triumvir, one of the three, who bore the sway at the beginning of the Romane Empire, that he caused the right hand,
It is written to the dispraise of Achilles, that he dragged the dead body of Hector thrice about the walls of Troy. It is written to the dispraise of Tullia, proud Tarquins wife, that she drove her wagon over the dead body of her Father Seru••s Tullius the sixt King of Room. It is written to the dispraise of Antonius, the Triumvir, one of the three, who boar the sway At the beginning of the Roman Empire, that he caused the right hand,
And was it not a note of too much cruelty in Antonies wife, whether it were Fuluia, or that proud Egyptian Queene Cleopatra, that she thrust her needle through the tongue of that dead Orator? Thus haue prophane Authors Ʋirgil, Livie, Plutarch, and others, conducted onely by natures light, noted,
And was it not a note of too much cruelty in Antonies wife, whither it were Fuluia, or that proud Egyptian Queen Cleopatra, that she thrust her needle through the tongue of that dead Orator? Thus have profane Authors Ʋirgil, Livy, Plutarch, and Others, conducted only by nature's Light, noted,
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To this purpose the holy Euangelists, S. Mathew, and S. Marke; St Mathew chap. the 14. and St Marke chap. the 6. haue recorded it for a memoriall to all ensuing ages;
To this purpose the holy Evangelists, S. Matthew, and S. Mark; Saint Matthew chap. the 14. and Saint Mark chap. the 6. have recorded it for a memorial to all ensuing ages;
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and vniust death of that holy man satisfie thy greedie, and bloud thirstie heart, but that thou must haue his head brought before thee in a platter? and that at such a time,
and unjust death of that holy man satisfy thy greedy, and blood thirsty heart, but that thou must have his head brought before thee in a platter? and that At such a time,
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What did she to it? Doubtlesse, all the disgrace she could. One thing St Hierome in his second booke of his Apollogie against Ruffinus, specifieth, that she thrust his tongue through with a needle.
What did she to it? Doubtless, all the disgrace she could. One thing Saint Jerome in his second book of his Apology against Ruffinus, specifieth, that she thrust his tongue through with a needle.
Quid est, quod filius Dei tormentis in vitae toleratis, non contentus, voluit etiam post mortem vulnera accipere? What is it, that the sonne of God not content with such torments,
Quid est, quod filius Dei tormentis in vitae toleratis, non Contentus, voluit etiam post mortem vulnera accipere? What is it, that the son of God not content with such torments,
In the 79. Psalme ver. 2. the Prophet in Israels behalfe complaineth vnto God, against the surprisers of Ierusalem, that they gaue the dead bodies of Gods seruants to be meat vnto the fowles of heauen,
In the 79. Psalm ver. 2. the Prophet in Israel's behalf Complaineth unto God, against the surprisers of Ierusalem, that they gave the dead bodies of God's Servants to be meat unto the fowls of heaven,
This doctrine may teach vs, to carry our selues peaceably, and louingly towards our parents, our children, our brethren, our kinsmen, all that are of our bloud.
This Doctrine may teach us, to carry our selves peaceably, and lovingly towards our Parents, our children, our brothers, our kinsmen, all that Are of our blood.
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the bond of one Lord, one faith, one baptisme, one God, and Father of all, which is aboue all, and through all, and in you all, as St Paul speaketh, Ephes. 4.5.6.
the bound of one Lord, one faith, one Baptism, one God, and Father of all, which is above all, and through all, and in you all, as Saint Paul speaks, Ephesians 4.5.6.
and the seruants of Lot. All the tales his men could tell him, could not worke in him any dislike of Lot. To end that debate, Abraham goeth to Lot ▪ Abraham, Lots elder,
and the Servants of Lot. All the tales his men could tell him, could not work in him any dislike of Lot. To end that debate, Abraham Goes to Lot ▪ Abraham, Lots elder,
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or a mighty bond, that loue and pe••• might remaine betwixt them and theirs. His words, ar••• the words whereof Salomon speaketh, Prou. 25.11. they are like apples of gold with pictures of siluer, they are spoke• 〈 ◊ 〉 their place; and are recorded Gen. 13.8.
or a mighty bound, that love and pe••• might remain betwixt them and theirs. His words, ar••• the words whereof Solomon speaks, Prou. 25.11. they Are like Apples of gold with pictures of silver, they Are spoke• 〈 ◊ 〉 their place; and Are recorded Gen. 13.8.
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You see the strength of the bond of bloud, how forcible it is betweene man and man, as men. I told you of a stronger bond betweene man and man, as Christians, and that was the bond of one Lord, one Faith, one Baptisme, one God and Father of all, which is aboue all, and through all, and in vs all.
You see the strength of the bound of blood, how forcible it is between man and man, as men. I told you of a Stronger bound between man and man, as Christians, and that was the bound of one Lord, one Faith, one Baptism, one God and Father of all, which is above all, and through all, and in us all.
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The iust and wise man knoweth (saith Lactantius) cunctos ab eodem Deo, & eadem conditione generatos, iure fraternitatis esse coniunctos, that all who are borne of one God,
The just and wise man Knoweth (Says Lactantius) cunctos ab Eodem God, & Same condition generatos, iure fraternitatis esse coniunctos, that all who Are born of one God,
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Hac lege adoptati sumus omnes in Dei s•lios, vt alij alijs mutuo fratres simus, Wee are all adopted or chosen to be the sonnes of God vpon this condition, that we mutually be brethren, one vnto another.
Hac lege adoptati sumus omnes in Dei s•lios, vt alij Alijs mutuo Brothers Simus, we Are all adopted or chosen to be the Sons of God upon this condition, that we mutually be brothers, one unto Another.
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Let good Abraham be the patterne of our imitation. If there be any variance, or iarring among vs, let vs goe one to another, and kindely entreat one another;
Let good Abraham be the pattern of our imitation. If there be any variance, or jarring among us, let us go one to Another, and kindly entreat one Another;
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To bee short, almes without Loue, prophesie without Loue, knowledge without Loue, miracles without 〈 ◊ 〉, martyrdome without Loue, prayer without Loue, and 〈 ◊ 〉 like very commendable and good workes, all are nothing.
To be short, alms without Love, prophesy without Love, knowledge without Love, Miracles without 〈 ◊ 〉, martyrdom without Love, prayer without Love, and 〈 ◊ 〉 like very commendable and good works, all Are nothing.
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Raise vp in vs a desire of brotherly Loue, that wee may euery one haue a care to helpe another, that our Loue be not fained, false, hypocriticall, wayward, tedious, disdainefull, nor hunting after profit;
Raise up in us a desire of brotherly Love, that we may every one have a care to help Another, that our Love be not feigned, false, hypocritical, wayward, tedious, disdainful, nor hunting After profit;
as God would bring vpon the Moabites for their sinnes. The punishments are described, first generally, and then more specially. The general description is;
as God would bring upon the Moabites for their Sins. The punishments Are described, First generally, and then more specially. The general description is;
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that Moab was Lots sonne, and that from him lineally descended the Moabites, a people inhabiting that part of the East, which is commonly knowne by the name of Caelesyria, and was in former times the possession of the Amorites. I now adde, that from the same Moab, the sonne of Lot, a city in Arabia, afterward called Areopolis, was named Moab, and thence the whole prouince, region, countrey,
that Moab was Lots son, and that from him lineally descended the Moabites, a people inhabiting that part of the East, which is commonly known by the name of Coelesyria, and was in former times the possession of the amorites. I now add, that from the same Moab, the son of Lot, a City in Arabia, afterwards called Areopolis, was nam Moab, and thence the Whole province, region, country,
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The other new name is in the Hebrew, NONLATINALPHABET, in the vulgar Latin, Carioth; in the English - Geneua translation, Kerioth; in Ʋatablus, Cerijoth; in Tremellius and Iunius, Kerijoth; the Septuagint in their Greeke translation, take the word for an appellatiue;
The other new name is in the Hebrew,, in the Vulgar Latin, Carioth; in the English - Geneva Translation, Kerioth; in Ʋatablus, Cerijoth; in Tremellius and Iunius, Kerijoth; the septuagint in their Greek Translation, take the word for an appellative;
One was belonging to the Tribe of Iuda, and lay towards the coasts of Edom south-ward, mentioned Iosh. 15.25. The other was in the land of Moab; so sayth Eusebius in his Hebrew places:
One was belonging to the Tribe of Iuda, and lay towards the coasts of Edom southward, mentioned Joshua 15.25. The other was in the land of Moab; so say Eusebius in his Hebrew places:
And where doth Ieremy write so? In his fortieth chapter, which is wholly spent in denouncing destruction to the Moabites, vers. 24. it is sayd, that iudgement is come vpon Kerioth.
And where does Ieremy write so? In his fortieth chapter, which is wholly spent in denouncing destruction to the Moabites, vers. 24. it is said, that judgement is come upon Kerioth.
The second circumstance concerneth the punishment, which is by fire: I will send a fire. By fire heere wee are to vnderstand, not so much a true and naturall fire,
The second circumstance concerns the punishment, which is by fire: I will send a fire. By fire Here we Are to understand, not so much a true and natural fire,
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hayle, water, thunder, sicknesse, or any other of the executioners of Gods wrath, for the sinnes of men, may bee signified by this word, Fire. Fire in this place is put for the sword,
hail, water, thunder, sickness, or any other of the executioners of God's wrath, for the Sins of men, may be signified by this word, Fire. Fire in this place is put for the sword,
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The fire (whether naturall or figuratiue) that is, the fire and all other creatures are at the Lords commandement, to bee employed by him in the punishment of the wicked. Of this doctrine heeretofore.
The fire (whither natural or figurative) that is, the fire and all other creatures Are At the lords Commandment, to be employed by him in the punishment of the wicked. Of this Doctrine heretofore.
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It is not to be passed ouer without obseruation, that the palaces of Kerioth are here threatned, to be deuoured with this fire, sent from the Lord. Were I now to speake before Princes,
It is not to be passed over without observation, that the palaces of Kerioth Are Here threatened, to be devoured with this fire, sent from the Lord. Were I now to speak before Princes,
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or great Estates, I could from hence giue them an Item, that they set not their hearts ouermuch vpon their castles, towers, mansion houses, faire palaces,
or great Estates, I could from hence give them an Item, that they Set not their hearts overmuch upon their Castles, towers, mansion houses, fair palaces,
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These things I haue heretofore laboured to lay vnto your hearts, occasioned by the like generall commination or denuntiation of iudgement (fiue times repeated) in the former chapter, against the Syrians, the Philistines, the Tyrians, the Edomites, and the Ammonites. Now we are to consider what is more specially prophecied against these Moabites. For the easier explication whereof, I obserued two points: 1. The manner of the punishment. 2. The extent of it.
These things I have heretofore laboured to lay unto your hearts, occasioned by the like general commination or denunciation of judgement (fiue times repeated) in the former chapter, against the Syrians, the philistines, the Tyrians, the Edomites, and the Ammonites. Now we Are to Consider what is more specially prophesied against these Moabites. For the Easier explication whereof, I observed two points: 1. The manner of the punishment. 2. The extent of it.
Moab shall dye ] Moab is here put for the Moabites, the people of Moab, the inhabitants of the Kingdome of Moab. Moab shall dye ] There is a ciuill death, there is a corporall death, there is a spirituall death,
Moab shall die ] Moab is Here put for the Moabites, the people of Moab, the inhabitants of the Kingdom of Moab. Moab shall die ] There is a civil death, there is a corporal death, there is a spiritual death,
and ten thousands on our left, while we stande we may haue so good store of friends, that we may well say with the Shunamite, 2. King. 4.13. I neede no speaking for me, either to the King, or to the Captaine of the Hoste;
and ten thousands on our left, while we stand we may have so good store of Friends, that we may well say with the Shunamite, 2. King. 4.13. I need no speaking for me, either to the King, or to the Captain of the Host;
As one that shooteth at a marke, sometimes is gone, and sometimes is short, sometimes lighteth on the right hand, sometimes on the left, at length hitteth the marke:
As one that shoots At a mark, sometime is gone, and sometime is short, sometime lights on the right hand, sometime on the left, At length hitteth the mark:
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so Death shootes at Noble men beyond vs, at meane men short of vs, at our friends on the right hand, at our enemies on the left; at length hitteth our selues.
so Death shoots At Noble men beyond us, At mean men short of us, At our Friends on the right hand, At our enemies on the left; At length hitteth our selves.
O Death how bitter is the remembance of thee? How quickly and suddainely stealest thou vpon vs? How secret are thy paths and wayes? How doubtfull is thy houre? How vniuersall is thy signiorie and deminion? The mighty cannot escape thee;
Oh Death how bitter is the remembance of thee? How quickly and suddenly stealest thou upon us? How secret Are thy paths and ways? How doubtful is thy hour? How universal is thy signiory and deminjon? The mighty cannot escape thee;
thou art such a one, as Almighty God washeth his hands of thee, and cleareth himselfe in plaine words, by the mouth of the Wiseman, saying, ( Wisd. 1.13.) that he neuer made thee.
thou art such a one, as Almighty God washes his hands of thee, and cleareth himself in plain words, by the Mouth of the Wiseman, saying, (Wisdom 1.13.) that he never made thee.
] it made him preferre the day of death, before the day of birth; his words are Eccles. 7.3. Better is the day of death, then the day that one is borne.
] it made him prefer the day of death, before the day of birth; his words Are Eccles. 7.3. Better is the day of death, then the day that one is born.
Moab shall dye with tumult, with shouting, and with the sound of a trumpet. ] In tumultu, with a tumult, so some do reade, Ʋatablus, Caluin, Mercer, Gualter;
Moab shall die with tumult, with shouting, and with the found of a trumpet. ] In tumultu, with a tumult, so Some do read, Ʋatablus, Calvin, Mercer, Gualter;
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in strepitu, with a noyse, so Iunius, and Drusius; in sonitu, with a sound, so Brentius, and the author of the vulgar Latine. The 70. haue NONLATINALPHABET, Moab shall dye through imbecillity, or weakenes. The word in the originall is NONLATINALPHABET,
in strepitu, with a noise, so Iunius, and Drusius; in sonitu, with a found, so Brent, and the author of the Vulgar Latin. The 70. have, Moab shall die through imbecility, or weakness. The word in the original is,
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NONLATINALPHABET With shouting. ] This very word we met with within the 14. verse of the first Chapter, where it is brought to set forth the terrour of that iudgement, which God would bring vpon the Ammonites. The word I expounded in my 20. Sermon on the first Chapter,
With shouting. ] This very word we met with within the 14. verse of the First Chapter, where it is brought to Set forth the terror of that judgement, which God would bring upon the Ammonites. The word I expounded in my 20. Sermon on the First Chapter,
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and the wall of Iericho shall fall downe flat. To this vse Ezechiel alludeth Chap. 7.14. They haue blowne the trumpet, and prepared all, but none goeth to the battell.
and the wall of Jericho shall fallen down flat. To this use Ezechiel alludeth Chap. 7.14. They have blown the trumpet, and prepared all, but none Goes to the battle.
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And S. Paul speaks of it, 1. Corinth. 14.8. If the trumpet giue an vncertaine sound, who shall prepare himselfe to battle? The Prophet Zephanie also hath respect vnto it, Chap. 2.16.
And S. Paul speaks of it, 1. Corinth. 14.8. If the trumpet give an uncertain found, who shall prepare himself to battle? The Prophet Zephaniah also hath respect unto it, Chap. 2.16.
Moab shall dye, with a tumult, with a shouting, and with the sound of a trumpet ] Moab ] that is, the Moabites, the people of Moab, shall dye ] shall depart this life,
Moab shall die, with a tumult, with a shouting, and with the found of a trumpet ] Moab ] that is, the Moabites, the people of Moab, shall die ] shall depart this life,
That warre is one of the executioners of Gods vengeance, its plaine in Ezech. 14.21. There God himself makes it one of his foure sore iudgements. The foure are;
That war is one of the executioners of God's vengeance, its plain in Ezekiel 14.21. There God himself makes it one of his foure soar Judgments. The foure Are;
These two places of Ezechiel, (to omit many other, as pregnant, here and there dispersed throughout the sacred Volumes of Gods eternall word) these two doe speake plainely, that warre is one of the executioners of Gods vengeance.
These two places of Ezechiel, (to omit many other, as pregnant, Here and there dispersed throughout the sacred Volumes of God's Eternal word) these two do speak plainly, that war is one of the executioners of God's vengeance.
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That it is sent vpon a Land for the sinnes of the people, I made it plaine vnto you by like euidence of holy Writ in my 20. Sermon vpon the former chapter.
That it is sent upon a Land for the Sins of the people, I made it plain unto you by like evidence of holy Writ in my 20. Sermon upon the former chapter.
My proofes were taken from Levit. 26.25. Deut. 28.49. Ierem. 5. 15. Whence I inferred, that warre, and all the euills of warre are from the Lord; that warre is one of the accomplishments of Gods iudgements;
My proofs were taken from Levit. 26.25. Deuteronomy 28.49. Jeremiah 5. 15. Whence I inferred, that war, and all the evils of war Are from the Lord; that war is one of the accomplishments of God's Judgments;
We grieue the Holy Spirit of that sacred Maiestie with our manifold and daily sinnes: our sinnes of omission, our sins of infirmitie, and our sinnes of presumption;
We grieve the Holy Spirit of that sacred Majesty with our manifold and daily Sins: our Sins of omission, our Sins of infirmity, and our Sins of presumption;
our sinnes of ignorance, and our sinnes of wilfulnesse; our strife, variance, and debate; our vsurie, oppression, and cruelty; our vncleannesse, wantonnes, and drunkennes;
our Sins of ignorance, and our Sins of wilfulness; our strife, variance, and debate; our Usury, oppression, and cruelty; our uncleanness, wantonness, and Drunkenness;
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and sent among vs a dearth and scarcitie; yet haue wee not returned vnto him. Not long since he commanded his armies of waters to issue from out their channell,
and sent among us a dearth and scarcity; yet have we not returned unto him. Not long since he commanded his armies of waters to issue from out their channel,
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Not returned vnto him? What? Can no medicine, that God applyeth, mollifie our hard hearts? Can none of his corrections amend vs? Will we needs try whether he will send a sword vpon vs? He shaked his sword ouer vs, (many of vs may well remember it) when the great Spanish Armada floated on our Seas:
Not returned unto him? What? Can no medicine, that God Applieth, mollify our hard hearts? Can none of his corrections amend us? Will we needs try whither he will send a sword upon us? He shaked his sword over us, (many of us may well Remember it) when the great Spanish Armada floated on our Seas:
Were we spared? What shall we render to the Lord for so great mercy? We will with Dauid, Ps. 116.13. We will take the cup of saluation, we wil call vpon the name of the Lord, and will offer vnto him the sacrifice of prayse.
Were we spared? What shall we render to the Lord for so great mercy? We will with David, Ps. 116.13. We will take the cup of salvation, we will call upon the name of the Lord, and will offer unto him the sacrifice of praise.
and destroy, Iudicem ] the Iudge, the chiefest gouernour and ruler in Moab, the King. Nam Reges quo { que } populum iudicabant, For Kings also did iudge the people,
and destroy, judge ] the Judge, the chiefest governor and ruler in Moab, the King. Nam Reges quo { que } Populum iudicabant, For Kings also did judge the people,
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I will cut off, root out, and vtterly destroy, the iudge, the King, out of the midst thereof ] Out of the midst of what? Of Moab? of Kerioth? Both are mentioned vers. 2. Dauid, Camius, and some other, say of Kerioth, which was Sedes Regum, the cittie of the Kings habitation. The meaning is:
I will Cut off, root out, and utterly destroy, the judge, the King, out of the midst thereof ] Out of the midst of what? Of Moab? of Kerioth? Both Are mentioned vers. 2. David, Camius, and Some other, say of Kerioth, which was Sedes Regum, the City of the Kings habitation. The meaning is:
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I will cut off, roote out, or destroy, the iudge, the King, out of the middest of the strongest cittie of the Kingdome of Moab, be it Moab, Kerioth, or any other;
I will Cut off, root out, or destroy, the judge, the King, out of the midst of the Strongest City of the Kingdom of Moab, be it Moab, Kerioth, or any other;
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For its added for a conclusion to this Prophecie, NONLATINALPHABET sayth the Lord. The Lord hath said it, that neither Prince nor King shall be exempt from his iudgements;
For its added for a conclusion to this Prophecy, say the Lord. The Lord hath said it, that neither Prince nor King shall be exempt from his Judgments;
This truth I haue heretofore confirmed vnto you, in my 21. Lecture, on the former Chapter, handling those words Chap. 1. vers. 15. Their King shall goe into captiuitie he,
This truth I have heretofore confirmed unto you, in my 21. Lecture, on the former Chapter, handling those words Chap. 1. vers. 15. Their King shall go into captivity he,
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and his Princes together, I proued vnto you this doctrine, When God punisheth a nation with captiuitie for their sinnes, he spareth neither Priest, nor Prince, nor King.
and his Princes together, I proved unto you this Doctrine, When God Punisheth a Nation with captivity for their Sins, he spares neither Priest, nor Prince, nor King.
for his wonderfull patience towards vs. Our sinnes are as impudent, as euer were the sinnes of the Moabites, Our three and foure transgressions, our many sinnes doe cry aloud to Heauen against vs,
for his wonderful patience towards us Our Sins Are as impudent, as ever were the Sins of the Moabites, Our three and foure transgressions, our many Sins do cry aloud to Heaven against us,
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It was good counsaile which Iudith gaue to Ozias, Chabris, and Charmis the ancients of the cittie Be•hulia. (Iudith 8.12.) Quia patiens Dominus est, in hoc ipso paeniteamus,
It was good counsel which Iudith gave to Ozias, Chabris, and Charmis the ancients of the City Be•hulia. (Iudith 8.12.) Quia Patient Dominus est, in hoc ipso paeniteamus,
It is true Dominus patiens, the Lord is slow to anger; but the Prophet Nahum. Chap. 1.3. addeth also, that he is great in power, and surely will not cleare the wicked.
It is true Dominus Patient, the Lord is slow to anger; but the Prophet Nahum. Chap. 1.3. adds also, that he is great in power, and surely will not clear the wicked.
and thou shalt perish in time of vengeance. What remaineth but that we pray with Ieremie? Chap. 31.18. Conuert thou vs O Lord, and we shall be conuerted ▪ for, thou art the Lord our God.
and thou shalt perish in time of vengeance. What remains but that we pray with Ieremie? Chap. 31.18. Convert thou us O Lord, and we shall be converted ▪ for, thou art the Lord our God.
because they haue despised the Law of the Lord, and haue not kept his commaundements, and their lies caused them to erre, after the which their Fathers haue walked.
Because they have despised the Law of the Lord, and have not kept his Commandments, and their lies caused them to err, After the which their Father's have walked.
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OVr Prophet Amos hath hitherto dealt with forraine Nations, with the Syrians, with the Philistines, with the Tyrians, with the Edomites, with the Ammonites, and with the Moabites. Six in number.
Our Prophet Amos hath hitherto dealt with foreign nations, with the Syrians, with the philistines, with the Tyrians, with the Edomites, with the Ammonites, and with the Moabites. Six in number.
First, that he might be the more patiently heard of his Countrymen, friend, and allies, the Israelites. The Israelites seeing their Prophet Amos so sharpe against the Syrians, and other their enemies, could not but the more quietly heare him,
First, that he might be the more patiently herd of his Countrymen, friend, and allies, the Israelites. The Israelites seeing their Prophet Amos so sharp against the Syrians, and other their enemies, could not but the more quietly hear him,
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when he should prophecie against them also Consolatio quaedam est, afflictio inimici, It is some comfort to a naturall distressed man to see his enemie in distresse also.
when he should prophecy against them also Consolatio quaedam est, Affliction Inimici, It is Some Comfort to a natural distressed man to see his enemy in distress also.
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Scitum est, ex alijs periculum facere, tibi quod ex vsu fiet. It is a principle in Natures Schoole, that we take example from other mens harmes, how to order our wayes.
Scitum est, ex Alijs periculum facere, tibi quod ex vsu fiet. It is a principle in Nature's School, that we take Exampl from other men's harms, how to order our ways.
Will not the Lord spare the Syrians, the Philistines, the Tyrians, the Edomites, the Ammonites, the Moabites? How then can we presume that he will spare vs? They silly people neuer knew the holy will of God;
Will not the Lord spare the Syrians, the philistines, the Tyrians, the Edomites, the Ammonites, the Moabites? How then can we presume that he will spare us? They silly people never knew the holy will of God;
You see now, good reason our Prophet had, (though sent with a message to the ten tribes of Israel ) first to let forraine Nations vnderstand Gods pleasure towards them in respect of their sinnes.
You see now, good reason our Prophet had, (though sent with a message to the ten tribes of Israel) First to let foreign nations understand God's pleasure towards them in respect of their Sins.
Iudah, and Israel. First, he prophecieth against Iudah, in the 4. and 5. verses. Thus sayth the Lord, For three transgressions of Iudah, and for foure, &c.
Iudah, and Israel. First, he Prophesieth against Iudah, in the 4. and 5. Verses. Thus say the Lord, For three transgressions of Iudah, and for foure, etc.
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Wherein I obserue two parts. 1. A Preface, Thus sayth the Lord. 2. A Prophecie, For three transgressions of Iudah, &c. In the Prophecie, we may obserue foure parts. 1. A generall accusation of Iudah; For three transgressions of Iudah, and for foure. 2. The Lords protestation against them:
Wherein I observe two parts. 1. A Preface, Thus say the Lord. 2. A Prophecy, For three transgressions of Iudah, etc. In the Prophecy, we may observe foure parts. 1. A general accusation of Iudah; For three transgressions of Iudah, and for foure. 2. The lords protestation against them:
Iohovah ] Curious haue the Cabalists and Rabbins bin, in their inuentions about this name. They will not haue it to be pronounced, nor taken within polluted lips.
Iohovah ] Curious have the Cabalists and Rabbis been, in their Inventions about this name. They will not have it to be pronounced, nor taken within polluted lips.
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These their inuentions are partly superstitious, partly blasphemus; but all braine sicke, and idle. Yet must we needs acknowledge some secret in this name.
These their Inventions Are partly superstitious, partly Blasphemous; but all brain sick, and idle. Yet must we needs acknowledge Some secret in this name.
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Againe, it noteth the existence and perfection of all things in God, as from whom all creatures in the world haue their life, their motion, and their being. God is the being of all his creatures, not that they are the same that he is,
Again, it notes the existence and perfection of all things in God, as from whom all creatures in the world have their life, their motion, and their being. God is the being of all his creatures, not that they Are the same that he is,
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but because of him, and in him, and by him are all things. Thirdly, it is the memoriall of God vnto all ages: so God himselfe cals it. Exod. 3.15. the memoriall of his faithfulnesse, his truth, and his constancie in the performance of his promises.
but Because of him, and in him, and by him Are all things. Thirdly, it is the memorial of God unto all ages: so God himself calls it. Exod 3.15. the memorial of his faithfulness, his truth, and his constancy in the performance of his promises.
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And therefore whensoeuer in any of the Prophets, God promiseth, or threatneth any great matter, to assure vs of the most certaine euent thereof, he adds vnto it his name Iehovah. So here in my text: Thus sayth Iehovah.
And Therefore whensoever in any of the prophets, God promises, or threatens any great matter, to assure us of the most certain event thereof, he adds unto it his name Jehovah. So Here in my text: Thus say Jehovah.
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or excellent soeuer, but onely the liuing, and immortall God. This doctrine I haue heretofore commended vnto you in my first lecture vpon this Chapter.
or excellent soever, but only the living, and immortal God. This Doctrine I have heretofore commended unto you in my First lecture upon this Chapter.
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As my Prophet here comes to Iudah, so must we to you, with, thus saith the Lord, we may not speake, either the imagination of our owne braines, or the vaine perswasions of our owne hearts; we must sincerely preach vnto you Gods gracious word, without corrupting, or deprauing it.
As my Prophet Here comes to Iudah, so must we to you, with, thus Says the Lord, we may not speak, either the imagination of our own brains, or the vain persuasions of our own hearts; we must sincerely preach unto you God's gracious word, without corrupting, or depraving it.
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as of the word of God. How shamfully they haue loaded this holy word of God with disgracefull termes, calling it, a doubtful vncertaine, and a leaden rule, a poore kinde of element, a booke of discord, a matter of debate, dead inke, inken divinitie, a dumbe iudge, a nose of waxe, Aesops fables, I haue heretofore deliuered vnto you.
as of the word of God. How shamefully they have loaded this holy word of God with disgraceful terms, calling it, a doubtful uncertain, and a leaden Rule, a poor kind of element, a book of discord, a matter of debate, dead ink, inken divinity, a dumb judge, a nose of wax, Aesops fables, I have heretofore Delivered unto you.
But who are they, out of whose mouths, and pens, such bitternesse against Gods holy word hath beene vented? Are they our Countrymen? Are they not rather strangers to vs, Papists of other Nations? Pighius, Hosius, Gretser, Canon Lewis of Lateran, the collocutors at Wormes, and Ratisbon? What are these to vs? It may be our English Papists doe esteeme of the Scriptures more reuerently. More reuerently! Let one speake for all.
But who Are they, out of whose mouths, and pens, such bitterness against God's holy word hath been vented? are they our Countrymen? are they not rather Strangers to us, Papists of other nations? Pighius, Hosius, Gretser, Canon Lewis of Lateran, the collocutors At Worms, and Regensburg? What Are these to us? It may be our English Papists do esteem of the Scriptures more reverently. More reverently! Let one speak for all.
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Dr. Bennet, a Lawyer, Chauncellour, and Vicar generall to Richard Fitz-Iames, Bishop of London, called before him one Richard Butler, for being of that Religion, which we this day, through Gods goodnesse doe maintaine, and professe.
Dr. Bennet, a Lawyer, Chancellor, and Vicar general to Richard Fitz-Iames, Bishop of London, called before him one Richard Butler, for being of that Religion, which we this day, through God's Goodness do maintain, and profess.
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We obiect to you, that diuerse times, and especially vpon a certaine night you erroniously and damnably read in a great Booke of heresie, certaine Chapters of the Euangelists in English, conteining in them diuerse erronious,
We Object to you, that diverse times, and especially upon a certain night you erroneously and damnably read in a great Book of heresy, certain Chapters of the Evangelists in English, containing in them diverse erroneous,
Must that Booke, to which we are so often sent, by Moses, by the Prophets, by Christ himselfe ▪ by his holy Euangelists, and Apostles, must that Booke be noted for erronious,
Must that Book, to which we Are so often sent, by Moses, by the prophets, by christ himself ▪ by his holy Evangelists, and Apostles, must that Book be noted for erroneous,
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and is profitable to teach, to improue, to correct, and to instruct in righteousnesse, that the man of God may be absolute, being made perfect vnto all good workes.
and is profitable to teach, to improve, to correct, and to instruct in righteousness, that the man of God may be absolute, being made perfect unto all good works.
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Magnificum testimonium: A most sufficient testimonie, for the authoritie, dignitie, and worth of holy Scripture. First, it is NONLATINALPHABET, diuinely inspired of God; giuen immediately from God to men.
Magnificum testimonium: A most sufficient testimony, for the Authority, dignity, and worth of holy Scripture. First, it is, divinely inspired of God; given immediately from God to men.
Secondly, it is NONLATINALPHABET profitable. Profitable many wayes; for doctrine, for reproofe, for correction, for instruction. Doctrine is of things to be beleeued;
Secondly, it is profitable. Profitable many ways; for Doctrine, for reproof, for correction, for instruction. Doctrine is of things to be believed;
And yet must this holy Scripture, be noted for a great Booke of Heresie: for conteining erronious and damnable opinions, and conclusions of heresie? St Peter thought much otherwise.
And yet must this holy Scripture, be noted for a great Book of Heresy: for containing erroneous and damnable opinions, and conclusions of heresy? Saint Peter Thought much otherwise.
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He in his 2. Epist. and 1. Chapter, hauing proued the certaintie of Euangelicall doctrine, by two arguments, one drawne from his owne experience, the other from the testimonie of Almightie God in a voice from Heauen, vers. 16, 17, 18. addeth vers. 19. a third argument, drawne from the consent of the Prophets: We haue also a most sure word of the Prophets, to the which yee doe well that ye take heed,
He in his 2. Epistle and 1. Chapter, having proved the certainty of Evangelical Doctrine, by two Arguments, one drawn from his own experience, the other from the testimony of Almighty God in a voice from Heaven, vers. 16, 17, 18. adds vers. 19. a third argument, drawn from the consent of the prophets: We have also a most sure word of the prophets, to the which ye do well that you take heed,
Where first, the blessed Apostle calls the writings of the Prophets NONLATINALPHABET, a most sure word. Secondly, he aduiseth vs to be diligently conuersant in those writings:
Where First, the blessed Apostle calls the writings of the prophets, a most sure word. Secondly, he adviseth us to be diligently conversant in those writings:
we must take heed vnto them, vntill the day dawne, and the day starre arise in our hearts. Fiftly, he noteth their difficultie. Difficultas stimulus debet esse diligentiae;
we must take heed unto them, until the day dawn, and the day star arise in our hearts. Fifty, he notes their difficulty. Difficulty stimulus debet esse diligentiae;
The whole Scripture conteining both Testaments, olde and new, is NONLATINALPHABET a most sure word: to it we must take heed, as to a light that shineth in a darke place, till the day dawne,
The Whole Scripture containing both Testaments, old and new, is a most sure word: to it we must take heed, as to a Light that shines in a dark place, till the day dawn,
and this we must know, that no Scripture in eyther of the Testaments, old or new, is of any priuate motion: and that neither old nor new Testament came to vs, by the will of man, but that holy men of God, haue conueyed them vnto vs, as they were mooued by the holy Ghost.
and this we must know, that no Scripture in either of the Testaments, old or new, is of any private motion: and that neither old nor new Testament Come to us, by the will of man, but that holy men of God, have conveyed them unto us, as they were moved by the holy Ghost.
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He holds it to be the greatest treasure this world hath, and thinkes it for you very expedient, to haue one of them in your houses, that at euery opportunitie, you may be reading in it.
He holds it to be the greatest treasure this world hath, and thinks it for you very expedient, to have one of them in your houses, that At every opportunity, you may be reading in it.
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If any shall here obiect, I am towards the Law, I am employed about publike affaires, I am a tradesman, I am a marryed man, I haue children to maintaine, I haue a Familie to care for, I haue worldly businesses to looke vnto, it is not my part to read the Scriptures; this office belongs to them rather, who haue bidden the world farewell:
If any shall Here Object, I am towards the Law, I am employed about public affairs, I am a tradesman, I am a married man, I have children to maintain, I have a Family to care for, I have worldly businesses to look unto, it is not my part to read the Scriptures; this office belongs to them rather, who have bidden the world farewell:
to such St Chrysostome shall answer Homil. 3. de Lazaro. Quid a• homo? What sayst thou man? Is it not a part of thy businesse to turne ouer the Scriptures, because thou art distracted with many cares? Immo, tuum est magis, quam ill•rum.
to such Saint Chrysostom shall answer Homily 3. de Lazarus. Quid a• homo? What Sayest thou man? Is it not a part of thy business to turn over the Scriptures, Because thou art distracted with many Cares? Immo, tuum est magis, quam ill•rum.
whatsoeuer good a man can speake of, Sacrâ comperiet in Scripturâ, he shall finde it in the Holy Scripture. So saith sweet Chrysostome, Homil. 7. De poenitentia. In my first Sermon before you vpon this chapter, I deliuered vnto you the same effect, thus.
whatsoever good a man can speak of, Sacrâ comperiet in Scripturâ, he shall find it in the Holy Scripture. So Says sweet Chrysostom, Homily 7. De Penitence. In my First Sermon before you upon this chapter, I Delivered unto you the same Effect, thus.
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The word of God (which we call Scripture) it is his most royall and Celestiall Testament, it is the Oracle of his heauenly Sanctuary, it is the onely Key,
The word of God (which we call Scripture) it is his most royal and Celestial Testament, it is the Oracle of his heavenly Sanctuary, it is the only Key,
vnto vs, of his reuealed counsels, it is Milke from his sacred brests, the Earnest and Pledge of his fauour to the Church, the Light of our feet, the Ioy of our hearts, the Breath of our nostrils, the Pillar of our faith, the Anchor of our hope, the ground of our loue, the Euidence of our future blessednesse.
unto us, of his revealed Counsels, it is Milk from his sacred breasts, the Earnest and Pledge of his favour to the Church, the Light of our feet, the Joy of our hearts, the Breath of our nostrils, the Pillar of our faith, the Anchor of our hope, the ground of our love, the Evidence of our future blessedness.
frequent this place to heare it read and expounded vnto you ▪ and at home teach and admonish your owne selues in Psalmes, and hymnes, and spirituall songs.
frequent this place to hear it read and expounded unto you ▪ and At home teach and admonish your own selves in Psalms, and Hymns, and spiritual songs.
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Wherein we are first to consider who are the accused, in the name, Iudah. Secondly, whereof they are accused; For three trasgressions, and for foure. First of the accused.
Wherein we Are First to Consider who Are the accused, in the name, Iudah. Secondly, whereof they Are accused; For three trasgressions, and for foure. First of the accused.
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The accused are the inhabitants of the Kingdome of Iudah. The Kingdome of Iudah is taken sometimes latè, sometimes strictè: sometimes in a large, sometimes in a strict sense. In the large, it betokeneth all the twelue tribes of Israel: in the strict sense, it betokeneth onely two tribes; Iudah and Beniamin.
The accused Are the inhabitants of the Kingdom of Iudah. The Kingdom of Iudah is taken sometime latè, sometime strictè: sometime in a large, sometime in a strict sense. In the large, it Betokeneth all the twelue tribes of Israel: in the strict sense, it Betokeneth only two tribes; Iudah and Benjamin.
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the Kingdome of Iudah, and the kingdome of Israel. When, and how this was done, it is expressely deliuered in 1 Kings 12. & in 2 Chro. 10. It was after the death of King Salomon, and thus.
the Kingdom of Iudah, and the Kingdom of Israel. When, and how this was done, it is expressly Delivered in 1 Kings 12. & in 2 Chro 10. It was After the death of King Solomon, and thus.
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and one that had no vnderstanding, succeeding in his fathers throne, did, vpon aduise giuen him by his young counsellours, promise sharpe vsage and hard measure vnto his people:
and one that had no understanding, succeeding in his Father's throne, did, upon advise given him by his young counsellors, promise sharp usage and hard measure unto his people:
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This his vnkinde and euill entreating of a people, which of late, in King Salomons time, saw good and peaceable daies, did cause a rebellion and reuolt. Ten of the twelue tribes much discontented, brake forth into speeches of impatiency.
This his unkind and evil entreating of a people, which of late, in King Solomon's time, saw good and peaceable days, did cause a rebellion and revolt. Ten of the twelue tribes much discontented, brake forth into Speeches of impatiency.
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So they forsooke Rehoboam their rightfull Lord, and set vp vnto themselues a wew King, Ieroboam sonne of Nebat: yet were these children of Israel, who dwelt in the cities of Iudah, subiect to Rehoboam still.
So they forsook Rehoboam their rightful Lord, and Set up unto themselves a wew King, Jeroboam son of Nebat: yet were these children of Israel, who dwelled in the cities of Iudah, Subject to Rehoboam still.
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The ten reuolted tribes haue diuerse appellations in the sanctified writings of the holy Prophets: Bethel, Bethauen, Samaria, Iezreel, Ioseph, Ephraim, Iacob, Israel:
The ten revolted tribes have diverse appellations in the sanctified writings of the holy prophets: Bethel, Bethany, Samaria, Jezreel, Ioseph, Ephraim, Iacob, Israel:
The other two tribes, Iudah, and Beniamin, called but one tribe in the 1 King. 11.13. because of the mixture of their possessions, these two tribes setled in their faithfulnes and obedience to the seede of Dauid, haue likewise in the sacred Scriptures their diuers appellations.
The other two tribes, Iudah, and Benjamin, called but one tribe in the 1 King. 11.13. Because of the mixture of their possessions, these two tribes settled in their faithfulness and Obedience to the seed of David, have likewise in the sacred Scriptures their diverse appellations.
Sometimes Iudah, sometimes Beniamin, sometimes Ierusalem, sometimes Sion, sometimes the house of Dauid, are peculiarly designed to signifie the Kingdome of Iudah.
Sometime Iudah, sometime Benjamin, sometime Ierusalem, sometime Sion, sometime the house of David, Are peculiarly designed to signify the Kingdom of Iudah.
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Iudah is one of these appellations, and that is the Iudah in my text, properly, vers. 5. I will send a fire vpon Iudah, that is, vpon the Kingdome of Iudah. And by a figure, in this first branch of this prophesie, where Iudah is put for the inhabitants of the kingdom of Iudah.
Iudah is one of these appellations, and that is the Iudah in my text, properly, vers. 5. I will send a fire upon Iudah, that is, upon the Kingdom of Iudah. And by a figure, in this First branch of this prophesy, where Iudah is put for the inhabitants of the Kingdom of Iudah.
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What are these three and foure transgressions? Arias Montanus makes three of them to bee, man-slaughter, incest, and idolatry: The first is man-slaughter. Esay poynts at it, chap. 1.15. Your hands are full of bloud.
What Are these three and foure transgressions? Arias Montanus makes three of them to be, manslaughter, Incest, and idolatry: The First is manslaughter. Isaiah points At it, chap. 1.15. Your hands Are full of blood.
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For three transgressions of Iudah, and for foure ] Paulus de Palatio doth otherwise descant vpon these three and foure transgressions. The first he will haue to be committed by Iehoram, son of Iehosaphat, King of Iudah, who to make himselfe strong in his Kingdome, slue with the sword six of his brethren,
For three transgressions of Iudah, and for foure ] Paulus de Palatio does otherwise descant upon these three and foure transgressions. The First he will have to be committed by Jehoram, son of Jehoshaphat, King of Iudah, who to make himself strong in his Kingdom, slew with the sword six of his brothers,
and some of the Princes of Israel, 2 Chro. 21.4. The second by Ioash, sonne of Ahaziah, who allured by the flattery of some of his Princes, slew Zacharias, the sonne of Iehoiada: or Barachias, betweene the temple and the altar, 2 Chron. 24.21. Matth. 23.35. The third, by King Amaziah, who, lifted vp with pride for his victory obtained against the Edomites, did prouoke the King of Israel to fight, 2 Chron. 25.17.
and Some of the Princes of Israel, 2 Chro 21.4. The second by Joash, son of Ahaziah, who allured by the flattery of Some of his Princes, slew Zacharias, the son of Jehoiada: or Barachiah, between the temple and the altar, 2 Chronicles 24.21. Matthew 23.35. The third, by King Amaziah, who, lifted up with pride for his victory obtained against the Edomites, did provoke the King of Israel to fight, 2 Chronicles 25.17.
A number finite and certaine, is put for a number infinite and vncertaine. For three transgressions of Iudah, and for foure; that is, for many transgressions.
A number finite and certain, is put for a number infinite and uncertain. For three transgressions of Iudah, and for foure; that is, for many transgressions.
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So read Iunius and Tremellius, according to the Hebrew, Non auertam istud, I will not turne away this punishment, which I haue resolued to lay vpon Iudah. The summe of both accusation and protestation is this.
So read Iunius and Tremellius, according to the Hebrew, Non auertam istud, I will not turn away this punishment, which I have resolved to lay upon Iudah. The sum of both accusation and protestation is this.
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and make no end of sinning, I haue hardened my face against them, I will not turne them vnto me, I will not turne to them, I will not spare them, I will not turne away the punishment, which I haue resolued to bring vpon them;
and make no end of sinning, I have hardened my face against them, I will not turn them unto me, I will not turn to them, I will not spare them, I will not turn away the punishment, which I have resolved to bring upon them;
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Three transgressions, and foure, that is, many sinnes, doe prouoke Almighty God to lay his punishments vpon vs. God is of pure eyes, and beholdeth no iniquity.
Three transgressions, and foure, that is, many Sins, do provoke Almighty God to lay his punishments upon us God is of pure eyes, and beholdeth no iniquity.
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God makes it good with an oath, Deut. 32.41. that hee will whet his glittering sword, and his hand shall take hold on iudgement, to execute vengeance for sinne.
God makes it good with an oath, Deuteronomy 32.41. that he will whet his glittering sword, and his hand shall take hold on judgement, to execute vengeance for sin.
Sinne was his motiue to cast Angels out of Heauen, to thrust Adam out of Paradise, to turne Cities into ashes, to ruinate Nations, to torment his owne bowels in the similitude of sinnefull flesh.
Sin was his motive to cast Angels out of Heaven, to thrust Adam out of Paradise, to turn Cities into Ashes, to ruinate nations, to torment his own bowels in the similitude of sinful Flesh.
Doe many sinnes cause Almighty God to punish vs? First, we are hence taught, at what time soeuer God shall lay his rod vpon vs, to seeke the true cause thereof in our selues.
Do many Sins cause Almighty God to Punish us? First, we Are hence taught, At what time soever God shall lay his rod upon us, to seek the true cause thereof in our selves.
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adulterers, murtherers, idolaters, the sacrilegious, the ambitious, the couetous, drunkards, railers, lyars, the blasphemous, swearers, forswearers, all, who by any their euill wayes prouoke God to the execution of his iustice, must take part in this conuersion. Let no man draw backe;
Adulterers, murderers, Idolaters, the sacrilegious, the ambitious, the covetous, drunkards, railers, liars, the blasphemous, swearers, forswearers, all, who by any their evil ways provoke God to the execution of his Justice, must take part in this conversion. Let no man draw back;
and it is to stirre vs vp to a serious contemplation of the wonderfull patience of Almighty God, who did so graciously forbeare those inhabitants of Iudah, till by their three transgressions, and by their foure, they had prouoked God vnto displeasure.
and it is to stir us up to a serious contemplation of the wonderful patience of Almighty God, who did so graciously forbear those inhabitants of Iudah, till by their three transgressions, and by their foure, they had provoked God unto displeasure.
The holy Scriptures are frequent in proclaiming God to be mercifull, and gracious, and long-suffering, and of great goodnesse. Hee cryeth to the foolish, Prou. 1.22. O ye foolish, how long will ye loue foolishnesse? He cryeth to the faithlesse, Math. 17.17. O generation, faithlesse and crooked, how long now shall I suffer you? He cryeth to Ierusalem, Matth. 23.37.
The holy Scriptures Are frequent in proclaiming God to be merciful, and gracious, and long-suffering, and of great Goodness. He Cries to the foolish, Prou. 1.22. Oh you foolish, how long will you love foolishness? He Cries to the faithless, Math. 17.17. Oh generation, faithless and crooked, how long now shall I suffer you? He Cries to Ierusalem, Matthew 23.37.
then he had done vnto it? He dressed it with the best and kindliest husbandry that his heart could inuent, as appeareth, Esa. 5.2. Such carefull dressing could not but deserue fruit.
then he had done unto it? He dressed it with the best and kindliest Husbandry that his heart could invent, as appears, Isaiah 5.2. Such careful dressing could not but deserve fruit.
if then it failed, did it not deserue to be eaten vp? Looke into the 13. of Luke vers. 6. There shall you see the Lord wayting three yeeres for the fruit of his fig-tree,
if then it failed, did it not deserve to be eaten up? Look into the 13. of Lycia vers. 6. There shall you see the Lord waiting three Years for the fruit of his Fig tree,
and our sinnes of wilfulnesse, our sinnes of infirmity, and our sinnes of presumption, doe they not day by day, impudently and sawcily presse into the presence of Gods Maiesty, to procure his vengeance against vs? And yet wee must needes confesse it, God is good, and patient towards vs. Beloued, let vs not abuse so great goodnes and patience of our God.
and our Sins of wilfulness, our Sins of infirmity, and our Sins of presumption, do they not day by day, impudently and saucily press into the presence of God's Majesty, to procure his vengeance against us? And yet we must needs confess it, God is good, and patient towards us beloved, let us not abuse so great Goodness and patience of our God.
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For we well know, that Almighty God punished his Angels in heauen for one breach, Adam for one morsell, Miriam for one slander, Moses for one angry word, Achan for one sacrilege, Ezechias for once shewing his treasures to the Embassadors of Babel, Iosias for once going to warre without asking counsell of the Lord, and Ananias, and Saphira for once lying to the Holy Ghost.
For we well know, that Almighty God punished his Angels in heaven for one breach, Adam for one morsel, Miriam for one slander, Moses for one angry word, achan for one sacrilege, Hezekiah for once showing his treasures to the ambassadors of Babel, Iosias for once going to war without asking counsel of the Lord, and Ananias, and Sapphira for once lying to the Holy Ghost.
but if he patiently forbeare vs, till by three and foure transgressions, by our many sinnes, we grieue the Holy Spirit of that Sacred Maiestie, shall we thinke (as some impiously doe) that God takes no notice of the sinnes, which we commit,
but if he patiently forbear us, till by three and foure transgressions, by our many Sins, we grieve the Holy Spirit of that Sacred Majesty, shall we think (as Some impiously doe) that God Takes no notice of the Sins, which we commit,
or very lighty esteeme of a thing, and therefore doe reiect it. This action, which I call contempt, is partly from the vnderstanding, partly from the will.
or very lighty esteem of a thing, and Therefore do reject it. This actium, which I call contempt, is partly from the understanding, partly from the will.
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one that is altogither vicious, giuen vp to a reprobate sense, to drunkennesse, to wantonnesse, to worke all kinde of wickednes, euen with greedinesse.
one that is altogether vicious, given up to a Reprobate sense, to Drunkenness, to wantonness, to work all kind of wickedness, even with greediness.
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This vniust decree of the King, the three children, Sidrach, Misach, and Abednego, regarded not: they could not be brought to worship this golden image;
This unjust Decree of the King, the three children, Sidrach, Meshach, and Abednego, regarded not: they could not be brought to worship this golden image;
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A worthy example for my present purpose, to shew, that the vniust commands of Tyrants, are very iustly contemned and reiected. So are the commands of Magistrates, Parents,
A worthy Exampl for my present purpose, to show, that the unjust commands of Tyrants, Are very justly contemned and rejected. So Are the commands of Magistrates, Parents,
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as when a man esteemes more of his pleasure, or profit, then of the law of the Lord. Such an one may be said secundum quid, in respect of his owne pleasure,
as when a man esteems more of his pleasure, or profit, then of the law of the Lord. Such an one may be said secundum quid, in respect of his own pleasure,
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Such was this contempt of Iuda, for they despised the law of the Lord. You see their sinne, Contempt. Now see the Obiect. The law of the Lord. ] The LXX. haue NONLATINALPHABET, the naturall law of the Lord.
Such was this contempt of Iuda, for they despised the law of the Lord. You see their sin, Contempt. Now see the Object. The law of the Lord. ] The LXX. have, the natural law of the Lord.
its either morall, or ceremoniall, or iudiciall. The word in my text is NONLATINALPHABET a word repeated in one Psalme, Psal. 119 foure & twenty times:
its either moral, or ceremonial, or judicial. The word in my text is a word repeated in one Psalm, Psalm 119 foure & twenty times:
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3. This is the most vniuersall Law, that is, It bindeth not onely Christians, but Iewes also and Gentiles, men and women, rich and poore, Princes and priuate men, the learned and ignorant.
3. This is the most universal Law, that is, It binds not only Christians, but Iewes also and Gentiles, men and women, rich and poor, Princes and private men, the learned and ignorant.
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It was promulgated with the greatest solemnitie, that could be in Mount Sinai, with sound of angelicall trumpets, with great thunder, with lightning from heauen, in the presence of all the people of God.
It was promulgated with the greatest solemnity, that could be in Mount Sinai, with found of angelical trumpets, with great thunder, with lightning from heaven, in the presence of all the people of God.
Necessarie, to represse and keepe vnder the obstinate and selfe-willed sinner, with feare of punishments. Necessarie, to informe and instruct the regenerate in the true seruice and worship of God.
Necessary, to repress and keep under the obstinate and self-willed sinner, with Fear of punishments. Necessary, to inform and instruct the regenerate in the true service and worship of God.
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This truth will be plaine, if you will consider, what punishments God in his holy word threatneth and layeth vpon the despisers, or contemners of his Sacred Maiestie, of his ceremonies, of his commandements, of his holy word.
This truth will be plain, if you will Consider, what punishments God in his holy word threatens and Layeth upon the despisers, or contemners of his Sacred Majesty, of his ceremonies, of his Commandments, of his holy word.
Such despisers, or contemners, are an abomination to the Lord, Prov. 3.32. The Lord will despise them, 1. Sam. 2.30. The Lord will scorne them, Prov. 3.34. The Lord will bring vpon them terrors, consumptions, burning agues, and sorrow of heart, Levit. 26.15. The Lord will send a fire vpon them to deuoure them, Amos 2.5. and hauing so done, He will laugh at their destruction, Prov. 1.26.
Such despisers, or contemners, Are an abomination to the Lord, Curae 3.32. The Lord will despise them, 1. Sam. 2.30. The Lord will scorn them, Curae 3.34. The Lord will bring upon them terrors, consumptions, burning Fevers, and sorrow of heart, Levit. 26.15. The Lord will send a fire upon them to devour them, Amos 2.5. and having so done, He will laugh At their destruction, Curae 1.26.
For this contempt, Salomons kingdome was to be rent from him, and to be giuen to his seruant: it was accomplished in his sonnes dayes, in the dayes of Rehoboā: the Israelites made vnto themselues a new King, euen Ieroboam, sonne of Nebat, 1. Kings 12.20.
For this contempt, Solomon's Kingdom was to be rend from him, and to be given to his servant: it was accomplished in his Sons days, in the days of Rehoboan: the Israelites made unto themselves a new King, even Jeroboam, son of Nebat, 1. Kings 12.20.
What was it, but this contempt, that brought ruine to the state of Ahaz? What but this contempt, hath brought to nought many ancient and flourishing kingdomes,
What was it, but this contempt, that brought ruin to the state of Ahaz? What but this contempt, hath brought to nought many ancient and flourishing kingdoms,
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and nations? What else, hath laid their honor in the dust? Infinite should I be, would I produce all, that is deliuered in the Sacred Scriptures concerning this contempt of the Lord, and his holy lawes.
and Nations? What Else, hath laid their honour in the dust? Infinite should I be, would I produce all, that is Delivered in the Sacred Scriptures Concerning this contempt of the Lord, and his holy laws.
Is it true beloued? Is it a grieuous sinne to despise the law of the Lord? Let this be a motiue to vs to gage the very depth and bottome of our hearts, there to see,
Is it true Beloved? Is it a grievous sin to despise the law of the Lord? Let this be a motive to us to gage the very depth and bottom of our hearts, there to see,
that we haue not forgotten it; that, we haue not declined from it; that, we haue kept it; that, we loue it; we delight in it; our meditation is in it all the day;
that we have not forgotten it; that, we have not declined from it; that, we have kept it; that, we love it; we delight in it; our meditation is in it all the day;
that its better vnto vs, then thousands of gold and siluer? Can we thus truely say? Then doubtlesse are we free from this sinne of Contempt of the law of the Lord.
that its better unto us, then thousands of gold and silver? Can we thus truly say? Then doubtless Are we free from this sin of Contempt of the law of the Lord.
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if wee walke according to the course of the world, in the lusts of our flesh, fulfilling the desires of our flesh, taking delight in doing the workes of the flesh; then are we out of doubt guilty of this sinne, of despising the law of the Lord.
if we walk according to the course of the world, in the Lustiest of our Flesh, fulfilling the Desires of our Flesh, taking delight in doing the works of the Flesh; then Are we out of doubt guilty of this sin, of despising the law of the Lord.
examine we our selues, how we haue heretofore stood, and how we do now stand, affected to the law of the Lord. Iudge we our selues, that we be not iudged of the Lord; condemne we our selues, that we be not condemned of the Lord. If we finde our selues hitherto to haue bin intangled in the snares of Satan, to haue fashioned our selues to the manners of this sinfull world, to haue spent our dayes in vanities,
examine we our selves, how we have heretofore stood, and how we do now stand, affected to the law of the Lord. Judge we our selves, that we be not judged of the Lord; condemn we our selves, that we be not condemned of the Lord. If we find our selves hitherto to have been entangled in the snares of Satan, to have fashioned our selves to the manners of this sinful world, to have spent our days in vanities,
our best way will be to betake our selues to the throne of mercy, there to begge of Him that sitteth vpon the throne, the grace of vnfeined repentance:
our best Way will be to betake our selves to the throne of mercy, there to beg of Him that Sitteth upon the throne, the grace of unfeigned Repentance:
that sorrowing with a godly sorrow for our sinnes past, for our rebellion and disobedience to the law of the Lord, expressed in the wicked conuersation of our fore-passed liues, we may now at length become new creatures, creatures of new hearts,
that sorrowing with a godly sorrow for our Sins past, for our rebellion and disobedience to the law of the Lord, expressed in the wicked Conversation of our forepassed lives, we may now At length become new creatures, creatures of new hearts,
and new spirits, resoluing for the time to come to yeeld all obedience to the Law of the Lord, to frequent his Sanctuarie, where this law is vsually read and expounded to vs, that God thereby may bee glorified, and our soules saued.
and new spirits, resolving for the time to come to yield all Obedience to the Law of the Lord, to frequent his Sanctuary, where this law is usually read and expounded to us, that God thereby may be glorified, and our Souls saved.
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Commandements ] The word in the originall, and Hebrew fountaine is, NONLATINALPHABET; a word repeated, Psal. 119. two and twenty times. The Septuagint translate it NONLATINALPHABET:
commandments ] The word in the original, and Hebrew fountain is,; a word repeated, Psalm 119. two and twenty times. The septuagint translate it:
the vulgar Latin, and S. Hierome, mandata, iust as we do, mandates or commandements. Tremellius and Iunius haue statuta, statutes: some haue Ceremonias, Ceremonies;
the Vulgar Latin, and S. Jerome, Commandments, just as we do, mandates or Commandments. Tremellius and Iunius have Statuta, statutes: Some have Ceremonies, Ceremonies;
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For whosoeuer despiseth the law of the Lord, he obserueth not his ceremonies, he keepeth not his statutes, he keepeth not NONLATINALPHABET, his mandats or commandements. So, this clause is but an exposition of the former.
For whosoever despises the law of the Lord, he observeth not his ceremonies, he Keepeth not his statutes, he Keepeth not, his mandates or Commandments. So, this clause is but an exposition of the former.
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is it likewise all one, to despise, and not to keepe? or doth not our Prophet say lesse against the people of Iudah, where he saith, They haue not kept the commandements of the Lord, then when he saith, They haue despised the law of the Lord?
is it likewise all one, to despise, and not to keep? or does not our Prophet say less against the people of Iudah, where he Says, They have not kept the Commandments of the Lord, then when he Says, They have despised the law of the Lord?
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It is a rule, Hebraei per negationem contrarij vehementiùs affirmant: the Hebrewes by denying the contrary doe the more vehemently affirme. It may thus appeare.
It is a Rule, Hebrews per negationem Contrarii vehementiùs affirmant: the Hebrews by denying the contrary doe the more vehemently affirm. It may thus appear.
This may seeme to be but coldly and slenderly spoken, not sufficiently to expresse that griefe, which fathers do conceiue at the disobedience of their sonnes, which the Wiseman there calleth foolishnes. But the phrase is very forcible;
This may seem to be but coldly and slenderly spoken, not sufficiently to express that grief, which Father's do conceive At the disobedience of their Sons, which the Wiseman there calls foolishness. But the phrase is very forcible;
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Non prosunt thesauri improbitatis: It is very fitly englished in our new translation, The treasures of wickednesse profit nothing, It is worth the marking: they profit nothing.
Non prosunt thesauri improbitatis: It is very fitly englished in our new Translation, The treasures of wickedness profit nothing, It is worth the marking: they profit nothing.
Heare you, you who heape vnto your selues, Thesauros improbitatis, these same treasures of wickednesse, by your auarice, extortion, oppression, vsury, false-dealing with your neighbours, or otherwise vnlawfully.
Hear you, you who heap unto your selves, Thesauros improbitatis, these same treasures of wickedness, by your avarice, extortion, oppression, Usury, false-dealing with your neighbours, or otherwise unlawfully.
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Verily, verily, I say vnto you, that a rich man shall hardly enter into the kingdome of Heauen? And againe, where he sayth, ver. 24. It is easier for a Camell to goe through the eye of a needle,
Verily, verily, I say unto you, that a rich man shall hardly enter into the Kingdom of Heaven? And again, where he say, ver. 24. It is Easier for a Camel to go through the eye of a needle,
whereof for the present I say no more, then what our Sauiour sayth to his Disciples, Mat. 16.26. What is a man profited, if hee shall gaine the whole world, and loose his owne soule? Onely I wish from my heart, that in your hearts were written this same;
whereof for the present I say no more, then what our Saviour say to his Disciples, Mathew 16.26. What is a man profited, if he shall gain the Whole world, and lose his own soul? Only I wish from my heart, that in your hearts were written this same;
Will you now looke backe to my text, for the explication whereof I haue expounded to you a Non gaudet, and a Non prosunt. The first, Non gaudet, concerneth the Father of a disobedient childe,
Will you now look back to my text, for the explication whereof I have expounded to you a Non Gadet, and a Non prosunt. The First, Non Gadet, concerns the Father of a disobedient child,
This may seeme to be but coldly and sleightly spoken, not sufficient to expresse the disobedience of the people of Iudah, towards the commaundements of the Lord.
This may seem to be but coldly and slightly spoken, not sufficient to express the disobedience of the people of Iudah, towards the Commandments of the Lord.
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Couenant-breakers and apostates, as they were, they refused to be vnder the Lords commandements, and audaciously framed to themselues a new kind of worship, NONLATINALPHABET, a will worship, a worship of their owne inuention;
Couenant-breakers and apostates, as they were, they refused to be under the lords Commandments, and audaciously framed to themselves a new kind of worship,, a will worship, a worship of their own invention;
an vniuersall neglect of the commandements of the Lord. They tooke license to themselues, to innouate, to frame vnto themselues a new kind of diuine worship;
an universal neglect of the Commandments of the Lord. They took license to themselves, to innovate, to frame unto themselves a new kind of divine worship;
This truth is made as plaine, as the light at noone day, by the words of blessed Samuel to king Saul. 1. Sam. 15.22. Hath the Lord as great delight in burnt offerings, and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better then sacrifice:
This truth is made as plain, as the Light At noon day, by the words of blessed Samuel to King Saul. 1. Sam. 15.22. Hath the Lord as great delight in burned offerings, and Sacrifices, as in obeying the voice of the Lord? Behold, to obey is better then sacrifice:
as Saul consulted with the woman of Endor; or as Ahaziah King of Samaria, with Baalzebub, the God of Ekron, whether the word of the Lord, shall be harkened to, yea, or no.
as Saul consulted with the woman of Endor; or as Ahaziah King of Samaria, with Baalzebub, the God of Ekron, whither the word of the Lord, shall be hearkened to, yea, or no.
Namely, that Obedience to the commandements of the Lord, is a dutie which the Lord requireth to be performed by euery child of his ) let vs adde some other passages of holy Scripture, wherein the Lord to draw vs to this dutie of obedience, promiseth vs blessings.
Namely, that obedience to the Commandments of the Lord, is a duty which the Lord requires to be performed by every child of his) let us add Some other passages of holy Scripture, wherein the Lord to draw us to this duty of Obedience, promises us blessings.
This doth Moses more particularly deliuer, Deut. 28.1. If, saith he, thou shalt hearken diligently to the voice of the Lord thy God, to obserue and keepe all his commandements:
This does Moses more particularly deliver, Deuteronomy 28.1. If, Says he, thou shalt harken diligently to the voice of the Lord thy God, to observe and keep all his Commandments:
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Will you a Catalogue of such blessings, as shall bee conferred vpon you for your obedience to the commandements of the Lord? It is readie gathered to your hands, Deut. 28. Obey yee the Commandements of the Lord, so blessed shall yee be in the cittie, and blessed in the field: Blessed in the fruit of your bodies,
Will you a Catalogue of such blessings, as shall be conferred upon you for your Obedience to the Commandments of the Lord? It is ready gathered to your hands, Deuteronomy 28. Obey ye the commandments of the Lord, so blessed shall ye be in the City, and blessed in the field: Blessed in the fruit of your bodies,
Then Cursed shall yee be in the cittie, and Cursed in the field: Cursed in the fruit of your bodies, in the fruit of your ground, in the fruit of your cattell, in the encrease of your kine,
Then Cursed shall ye be in the City, and Cursed in the field: Cursed in the fruit of your bodies, in the fruit of your ground, in the fruit of your cattle, in the increase of your kine,
You haue heard of maledictions, or cursings against such as disobey the Commandements of the Lord. You haue heard also of benedictions, or blessings to such as obey the commaundements of the Lord. May it please you then to acknowledge this for an irrefragable truth; that,
You have herd of maledictions, or cursings against such as disobey the commandments of the Lord. You have herd also of benedictions, or blessings to such as obey the Commandments of the Lord. May it please you then to acknowledge this for an irrefragable truth; that,
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Is obedience, a dutie, which God requireth to be performed by all, who will be accounted in the number of his children? Then it is a dutie required to be performed by vs. For who is there among vs, that desireth not to be in the number of Gods children? Wherefore (dearely beloued in the Lord) let vs betake our selues to the Schoole of obedience: And striue we euery one to goe beyond his neighbour, in the offices of this Christian dutie.
Is Obedience, a duty, which God requires to be performed by all, who will be accounted in the number of his children? Then it is a duty required to be performed by us For who is there among us, that Desires not to be in the number of God's children? Wherefore (dearly Beloved in the Lord) let us betake our selves to the School of Obedience: And strive we every one to go beyond his neighbour, in the Offices of this Christian duty.
Obedience! It is, sayth Climacus, animae propriae perfecta abnegatio, spontanea mors, securum periculum, tuta nauigatio, iter dormiendo confectum, sepulchrum voluntatis, excitatio humilitatis.
obedience! It is, say Climacus, Spirits propriae perfecta abnegatio, spontanea mors, Secure periculum, Tuta nauigatio, iter dormiendo confectum, Sepulchre voluntatis, excitatio humilitatis.
it is a voluntarie death, it is a securitie from danger, it is a safe nauigation, it is a iourney performed as it were in a sleepe, it is a sepulcher of our will, it is the stirrer vp of humilitie.
it is a voluntary death, it is a security from danger, it is a safe navigation, it is a journey performed as it were in a sleep, it is a sepulcher of our will, it is the stirrer up of humility.
but, that he may follow Christ: he dyeth voluntarie, but vnto sinne, that he may liue vnto righteousnesse: though he be on euery side enuironed with perils,
but, that he may follow christ: he Dies voluntary, but unto sin, that he may live unto righteousness: though he be on every side environed with perils,
and burnt, as in the dayes of Zedechias. Ionadab their Father commaunded them to drinke no Wine, and for that commaundements sake, they would drinke none:
and burned, as in the days of Zedechiah. Ionadab their Father commanded them to drink no Wine, and for that Commandments sake, they would drink none:
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God himselfe commends it, and obiects it for a reproofe of the disobedience of his owne people, the inhabitants of Iudah. For vers. 13. Thus sayth the Lord of hosts, the God of Israel;
God himself commends it, and objects it for a reproof of the disobedience of his own people, the inhabitants of Iudah. For vers. 13. Thus say the Lord of hosts, the God of Israel;
This complaint of the Lord is redoubled, vers. 16. The sonnes of Ionadab, the sonne of Rechab, haue performed the commaundement of their Father, which he commaunded:
This complaint of the Lord is redoubled, vers. 16. The Sons of Ionadab, the son of Rechab, have performed the Commandment of their Father, which he commanded:
The Rechabites kept the commandement of their Father Ionadab, a mortall man, & now dead: but we keepe not the commaundements of our Father, our heauenly Father Iehovah, the immortall, and the euerliuing God. Beloued, let vs remember it.
The Rechabites kept the Commandment of their Father Ionadab, a Mortal man, & now dead: but we keep not the Commandments of our Father, our heavenly Father Jehovah, the immortal, and the everliving God. beloved, let us Remember it.
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he hath called vs per flagella, by his chastisements and scourges, but wee haue not answered him, per patientiam, & correctionem, by our patience, and amendment:
he hath called us per flagella, by his chastisements and scourges, but we have not answered him, per patientiam, & correctionem, by our patience, and amendment:
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Men and brethren, what shall we doe? When a multitude of Iewes pricked in the heart at the preaching of Peter, thus bespake Peter, and his fellow Apostles, Men and brethren, what shall we doe? Peters answere for himselfe,
Men and brothers, what shall we do? When a multitude of Iewes pricked in the heart At the preaching of Peter, thus bespoke Peter, and his fellow Apostles, Men and brothers, what shall we do? Peter's answer for himself,
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and hereby are Heauen gates fast shut against vs. The onely way for vs to haue them againe opened, is to Repent. Repentance is the most soueraigne medicine, that we can apply to the bitter wounds made in our soules through the sting of sinne.
and hereby Are Heaven gates fast shut against us The only Way for us to have them again opened, is to repent. Repentance is the most sovereign medicine, that we can apply to the bitter wounds made in our Souls through the sting of sin.
delayes, and prolonging of the time, let vs euen this day, while it is called to day, with touched hearts and consciences resolue vpon Repentance. Let vs euen now haue setled purposes,
delays, and prolonging of the time, let us even this day, while it is called to day, with touched hearts and Consciences resolve upon Repentance. Let us even now have settled Purposes,
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Here shall wee all be taught of God, and by the mightie opperation of his holy Spirit, shall be enabled to loue his holy Lawes, and in some measure to keepe his commaundements: that passing the remainder of our dayes in this land of our soiournings in all possible obedience, to his holy Lawes and Commaundements, we may at length be translated into that better Countrey, that Heauenly one, that cittie of God, wherein our eldest brother and sole Sauiour, Iesus Christ hath prouided places for vs, that where he is there may we be also.
Here shall we all be taught of God, and by the mighty operation of his holy Spirit, shall be enabled to love his holy Laws, and in Some measure to keep his Commandments: that passing the remainder of our days in this land of our soiournings in all possible Obedience, to his holy Laws and commandments, we may At length be translated into that better Country, that Heavenly one, that City of God, wherein our eldest brother and sole Saviour, Iesus christ hath provided places for us, that where he is there may we be also.
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You then heard the people of Iudah reproued, for contempt, and rebellion: Contempt of the law of the Lord, and rebellion against his commandements. They haue despised the law of the Lord, they haue not kept his commandements.
You then herd the people of Iudah reproved, for contempt, and rebellion: Contempt of the law of the Lord, and rebellion against his Commandments. They have despised the law of the Lord, they have not kept his Commandments.
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is Iudah become rebellious? Hath Iudah despised the law of the Lord? Hath not Iudah kept his commandements? What may be the reason of it? The reason followeth in my Text:
is Iudah become rebellious? Hath Iudah despised the law of the Lord? Hath not Iudah kept his Commandments? What may be the reason of it? The reason follows in my Text:
So hath S. Hierome: Deceperunt eos Idola eorum; their Idols haue deceiued them. What Idols? Euen such as their fathers followed, while they liued in Aegypt.
So hath S. Jerome: Deceperunt eos Idola Their; their Idols have deceived them. What Idols? Even such as their Father's followed, while they lived in Egypt.
They fashioned vnto themselues, the semblance and counterfeit of the Aegyptian Oxe; they adored Beelphegor, they worshipped Astaroth and Baalim. Beelphegor, Astaroth, Baalim;
They fashioned unto themselves, the semblance and counterfeit of the Egyptian Ox; they adored Belphegor, they worshipped Astaroth and Baalim. Belphegor, Astaroth, Baalim;
or an officious lye, or a pernicious lye; not one of these can be excused: no, not the lye in iest, though S. Austin call it otiosum, an idle lye; and exempteth it from blame:
or an officious lie, or a pernicious lie; not one of these can be excused: no, not the lie in jest, though S. Austin call it Idle, an idle lie; and exempteth it from blame:
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as when a cosener sells opium for apium, or broome twigs for balmewood, or alchimie for siluer, or copper for gold. But these lyes obuious and frequent in commerce with man, I must passe ouer.
as when a cosener sells opium for apium, or broom twigs for balmewood, or alchemy for silver, or copper for gold. But these lies obvious and frequent in commerce with man, I must pass over.
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Whatsoeuer things in diuine worship are done or deuised without the warrant of Gods word, they are lyes. So saith, that learned Professor of Paris, Mercer; Omnia humana figmenta, qua contra Dei verbum, in Dei cultu excogitantur;
Whatsoever things in divine worship Are done or devised without the warrant of God's word, they Are lies. So Says, that learned Professor of paris, Mercer; Omnia Humana figmenta, qua contra Dei verbum, in Dei cultu excogitantur;
] First, they betooke themselues to the Idolatrie of the Gentiles, they made their sons to passe through the fire, according to the abominations of the Heathen, 2. Kings 16.3.
] First, they betook themselves to the Idolatry of the Gentiles, they made their Sons to pass through the fire, according to the abominations of the Heathen, 2. Kings 16.3.
Secondly, they forsooke the seruice of the Lords house, his holy Temple at Ierusalem, and sacrificed, and burnt incense, in high places, on hills, vnder euery greene tree, 2. King. 16.4.
Secondly, they forsook the service of the lords house, his holy Temple At Ierusalem, and sacrificed, and burned incense, in high places, on hills, under every green tree, 2. King. 16.4.
Thirdly, they increased their Altars, multiplied their sacrifices, and augmented their ceremonies, supposing thereby ex opere operato, euen for such their superstition sake, to deme•it vnto themselues the fauor of God,
Thirdly, they increased their Altars, multiplied their Sacrifices, and augmented their ceremonies, supposing thereby ex Opere operato, even for such their Superstition sake, to deme•it unto themselves the favour of God,
though they were vtterly voide of faith, and repentance. These were the lyes that deceiued Iudah; these their lyes caused them to erre. Commenta falsi cultus:
though they were utterly void of faith, and Repentance. These were the lies that deceived Iudah; these their lies caused them to err. Commenta False cultus:
Or meaneth he those which serued strange Gods in Ʋr of the Chaldees? of whom we read, Iosuah 24.2. Whatsoeuer the Fathers were, here meant by our Prophet;
Or means he those which served strange God's in Ʋr of the Chaldees? of whom we read, Joshua 24.2. Whatsoever the Father's were, Here meant by our Prophet;
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This doth S. Stephen, Act. 7.51. obiect to the successors of these Iewes: Yee stiffe-necked and vncircumcised in heart and eares, yee doe alwaies resist the Holy Ghost;
This does S. Stephen, Act. 7.51. Object to the Successors of these Iewes: Ye Stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost;
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What? Are these words of S. Stephen extended to all the ancestors of the Iewes? Were they all a stiffe-necked people? Were they all of vncircumcised hearts and eares? Did they all resist the Holy Ghost? This may not be imagined.
What? are these words of S. Stephen extended to all the Ancestors of the Iewes? Were they all a Stiffnecked people? Were they all of uncircumcised hearts and ears? Did they all resist the Holy Ghost? This may not be imagined.
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a Generation of Vipers. And what is this generation of vipers, but as Lorinus saith, pessimorum parentum pessimi filij, wicked sonnes of as wicked parents.
a Generation of Vipers. And what is this generation of vipers, but as Lorinus Says, pessimorum Parents pessimi filij, wicked Sons of as wicked Parents.
there is a walking after truth, and a walking after Lyes; or which is all one, there is a walking after God, and a walking after Idols. We walke after truth, or God, when from the bottome of our hearts, we thinke vpon,
there is a walking After truth, and a walking After Lies; or which is all one, there is a walking After God, and a walking After Idols. We walk After truth, or God, when from the bottom of our hearts, we think upon,
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or when we worship the true God, but vpon a false foundation, polluting and defiling his sacred worship, with the foolish imaginations and inventions of our owne braines.
or when we worship the true God, but upon a false Foundation, polluting and defiling his sacred worship, with the foolish Imaginations and Inventions of our own brains.
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When men decline or swerue from the prescript of Gods word, they are forthwith enwrapped and involued in deceit; and cannot but erre. I thus explicate it.
When men decline or swerve from the prescript of God's word, they Are forthwith enwrapped and involved in deceit; and cannot but err. I thus explicate it.
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If we embrace not the truth of God, if we despise his holy Lawes, if we keepe not his commandements, we must of necessitie fall into supine and grosse lyes. For so God permitteth.
If we embrace not the truth of God, if we despise his holy Laws, if we keep not his Commandments, we must of necessity fallen into supine and gross lies. For so God permitteth.
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whosoeuer receiue not the loue of the truth, that they may be saued, to such shall God send strong delusion that they shall beleeue lyes, 2. Thess. 2.11.
whosoever receive not the love of the truth, that they may be saved, to such shall God send strong delusion that they shall believe lies, 2. Thess 2.11.
Adde not to my word, neither diminish ought from it, Deut. 4.2. Turne not from my word, to the right hand or to the left, Iosh. 1.7. Lay vp my words in your heart and in your soule;
Add not to my word, neither diminish ought from it, Deuteronomy 4.2. Turn not from my word, to the right hand or to the left, Joshua 1.7. Lay up my words in your heart and in your soul;
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binde them for a signe vpon your hand, let them be as frontlets betweene your eyes, Deut. 11.18. What more obvious in holy Scripture then those Mementoes from the Lord? Hearken vnto my statutes, and vnto my iudgements, keepe them, do them:
bind them for a Signen upon your hand, let them be as frontlets between your eyes, Deuteronomy 11.18. What more obvious in holy Scripture then those Mementoes from the Lord? Harken unto my statutes, and unto my Judgments, keep them, do them:
Remember my commandements, keep them diligently, lay them vp in thy heart: forget not my law, forsake it not: attend to my words, keepe my words, encline thine eare vnto my sayings.
remember my Commandments, keep them diligently, lay them up in thy heart: forget not my law, forsake it not: attend to my words, keep my words, incline thine ear unto my sayings.
And why I pray is the Lord so earnest to haue his statutes, his iudgements, his commandements, his lawes, his words, his sayings to be kept by vs? Is it not,
And why I pray is the Lord so earnest to have his statutes, his Judgments, his Commandments, his laws, his words, his sayings to be kept by us? Is it not,
because hee well knoweth, that if we euer so litle decline or swerue from these, or from any one of these, we are forthwith inwrapped, and involued in deceit,
Because he well Knoweth, that if we ever so little decline or swerve from these, or from any one of these, we Are forthwith inwrapped, and involved in deceit,
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Here are multa verba, many words, but res vna, they all signifie one thing, and that is expressable in one word, euen the word; the w•rd of God mentioned in my doctrine, from whose prescript if wee decline or swerue, wee are forthwith enwrapped and involued in deceit; wee cannot chuse but erre.
Here Are Multa verba, many words, but Rest Una, they all signify one thing, and that is expressable in one word, even the word; the w•rd of God mentioned in my Doctrine, from whose prescript if we decline or swerve, we Are forthwith enwrapped and involved in deceit; we cannot choose but err.
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Now what is this world, but a place of darknesse? Here the naturall man sitteth in darknes, Luk. 1.79. he walketh in darknes, Psal. 82.5. his eyes are blinded with darknes, 1. Ioh. 2.11. his vnderstanding is darkned, Ephes. 4.18. he is subiect to the power of darknesse, Coloss. 1.13. he hath fellowship with the vnfruitfull workes of darknes, Ephes. 5.11. he is euen darknes it selfe, Ephes. 5.8.
Now what is this world, but a place of darkness? Here the natural man Sitteth in darkness, Luk. 1.79. he walks in darkness, Psalm 82.5. his eyes Are blinded with darkness, 1. John 2.11. his understanding is darkened, Ephesians 4.18. he is Subject to the power of darkness, Coloss. 1.13. he hath fellowship with the unfruitful works of darkness, Ephesians 5.11. he is even darkness it self, Ephesians 5.8.
To reclaime them from this error, the Prophet Esay cap. 8.20. calls them ad legem, & ad testimonium, to the law and to the testimonie, that is, to the word of God.
To reclaim them from this error, the Prophet Isaiah cap. 8.20. calls them ad legem, & ad testimonium, to the law and to the testimony, that is, to the word of God.
Is it so beloued? If we leaue the word of God, are wee forthwith in errour? Let this be a strong motiue to vs, to giue more diligence to the word of God, then hitherto we haue done.
Is it so Beloved? If we leave the word of God, Are we forthwith in error? Let this be a strong motive to us, to give more diligence to the word of God, then hitherto we have done.
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Let vs as we are exhorted by S. Peter in his 2. Epist. cap. 1. vers. 18. Let vs take heed vnto it, as vnto a light, that shineth in a darke place, till the day dawne,
Let us as we Are exhorted by S. Peter in his 2. Epistle cap. 1. vers. 18. Let us take heed unto it, as unto a Light, that shines in a dark place, till the day dawn,
Yong men, wherewithall will you clense your wayes, but by taking heed vnto your wayes according to the word of God, as you are aduised, Ps. 119.9. All men I know would be blessed;
Young men, wherewithal will you cleanse your ways, but by taking heed unto your ways according to the word of God, as you Are advised, Ps. 119.9. All men I know would be blessed;
Is it so, beloued? Then thirdly is the Church of Rome very iniurious to the people of God, to with-hold and keepe from them this light of the word of God. Is it not plaine, they do so,
Is it so, Beloved? Then Thirdly is the Church of Rome very injurious to the people of God, to withhold and keep from them this Light of the word of God. Is it not plain, they do so,
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when they forbid the Scriptures to be translated into any Vulgar tongue, and so seale them vp from the vnderstanding of the ignorant and vnlearned? They willingly send the Scriptures abroad in the Hebrew, Greeke, and Latine tongues:
when they forbid the Scriptures to be translated into any vulgar tongue, and so seal them up from the understanding of the ignorant and unlearned? They willingly send the Scriptures abroad in the Hebrew, Greek, and Latin tongues:
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it is therefore necessarie that the Holy Scripture should be translated into vulgar and knowne tongues, euen for the vnderstanding of the common people:
it is Therefore necessary that the Holy Scripture should be translated into Vulgar and known tongues, even for the understanding of the Common people:
as this day (through Gods goodnes) we haue them in our English tongue, nor dismembred, and very much corrupted, as Radford would beare the world in hand;
as this day (through God's Goodness) we have them in our English tongue, nor dismembered, and very much corrupted, as Radford would bear the world in hand;
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They say, that great, and marueilous inconveniences and discommodities haue fallen out through such translations. How proue they this? They will seeme to proue it by sundry instances.
They say, that great, and marvelous inconveniences and Discomforts have fallen out through such Translations. How prove they this? They will seem to prove it by sundry instances.
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2. They tell vs of a woman of in Westphalia, who, hauing diligently perused the historie of Iudith and Holofernes, attempted by the example of Iudith, secretly to kill the Bishop of Munster.
2. They tell us of a woman of in Westphalia, who, having diligently perused the history of Iudith and Holofernes, attempted by the Exampl of Iudith, secretly to kill the Bishop of Munster.
4. They tell vs of Grubenheimer, who, because he had read in Genesis, Encrease and multiplie, approued that in their night conuenticles, their lights extinguished, they might commit filthinesse not to be spoken.
4. They tell us of Grubenheimer, who, Because he had read in Genesis, Increase and multiply, approved that in their night conventicles, their lights extinguished, they might commit filthiness not to be spoken.
5. They tell vs of Dauid George, a Batauian, who by reading the Scriptures in his mother tongue, was perswaded of himselfe, that he was the sonne of God, and the Messias.
5. They tell us of David George, a Batavian, who by reading the Scriptures in his mother tongue, was persuaded of himself, that he was the son of God, and the Messias.
6. They tell vs of an English woman, who hearing the Minister of the Parish where shee liued, read out of Eccles. 25. somewhat against wicked women, which pleased her not, rose vp from her seate,
6. They tell us of an English woman, who hearing the Minister of the Parish where she lived, read out of Eccles. 25. somewhat against wicked women, which pleased her not, rose up from her seat,
These two latter instances are brought by Cardinall Bellarmine lib. 2. de verbo Dei cap. 15. To these, and the former, vrged by Bellarmine, and Staphylus, to shew the inconueniences, and discommodities of hauing the Bible in vulgar, and knowne languages, I thus briefly reply.
These two latter instances Are brought by Cardinal Bellarmine lib. 2. de verbo Dei cap. 15. To these, and the former, urged by Bellarmine, and Staphylus, to show the inconveniences, and Discomforts of having the bible in Vulgar, and known languages, I thus briefly reply.
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So absurd is it, and vnreasonable, that the people of God should be forbidden the vse of the booke of God in their vulgar & knowne languages, because a few, vnstable persons, such as were the aforenamed, the Painter of Prussia, the Cobler of Leyden, Grubenheimer, Dauid George, and two silly women, the one of Westphaelia, the other of England, abused so rich a treasure to their owne ouerthrowes.
So absurd is it, and unreasonable, that the people of God should be forbidden the use of the book of God in their Vulgar & known languages, Because a few, unstable Persons, such as were the aforenamed, the Painter of Prussia, the Cobbler of Leyden, Grubenheimer, David George, and two silly women, the one of Westphalia, the other of England, abused so rich a treasure to their own overthrows.
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This my reply agreeth with that answere, which Iunius giueth vnto Bellarmine: Non conuenit, vt propter eos qui abutuntur malè, praecludatur, aut eripiatur Scriptura eis, qui sunt vsuri benè.
This my reply agreeth with that answer, which Iunius gives unto Bellarmine: Non conuenit, vt propter eos qui abutuntur malè, praecludatur, Or eripiatur Scripture eis, qui sunt vsuri benè.
The reason, which Dr Bucknham, sometimes Prior of the Black-fryers in Cambridge, for this very purpose brought against Mr Latimer, is altogether as vaine, and friuolous.
The reason, which Dr Buckingham, sometime Prior of the Blackfriars in Cambridge, for this very purpose brought against Mr Latimer, is altogether as vain, and frivolous.
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Vpon this ground S. Chrysostome Hom. 2. in Iohan, would perswade his auditors, not onely in the Church to bee attentiue to the word of God, but that at home also, the husband with the wife,
Upon this ground S. Chrysostom Hom. 2. in John, would persuade his Auditors, not only in the Church to be attentive to the word of God, but that At home also, the husband with the wife,
The danger of hauing the Bible in our English tongue hee prooued after this manner. The plowman hearing that in the Gospell by St Luke, Chap. 9.62. No man that layeth his hand on the plow, and looketh backe, is meete for the kingdome of God, may peraduenture cease from his plow: likewise the baker hearing that, Galat. 5.9. A little leauen corrupteth a whole lumpe of dow, may per-case leaue our bread vnleauened, and so our bodies shall be vnseasoned.
The danger of having the bible in our English tongue he proved After this manner. The plowman hearing that in the Gospel by Saint Lycia, Chap. 9.62. No man that Layeth his hand on the blow, and looks back, is meet for the Kingdom of God, may Peradventure cease from his blow: likewise the baker hearing that, Galatians 5.9. A little leaven corrupteth a Whole lump of dow, may percase leave our bred unleavened, and so our bodies shall be unseasoned.
Also the simple man, hearing that, Math. 5.29. If thy right eye offend thee, plucke it out, and cast it from thee, may make himselfe blind, and so fill the world full of beggers.
Also the simple man, hearing that, Math. 5.29. If thy right eye offend thee, pluck it out, and cast it from thee, may make himself blind, and so fill the world full of beggars.
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This friarly and bald reason of Dr Bucknham, is not worthy any other answere, then the wish of Latimer. Latimers wish was, that the Scripture may be so long in our English tongue, till English men be so mad;
This friarly and bald reason of Dr Buckingham, is not worthy any other answer, then the wish of Latimer. Latimers wish was, that the Scripture may be so long in our English tongue, till English men be so mad;
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See you not (Beloued) how iniurious the Papists would be towards you, were they Lords ouer you? The light of Gods word, the incomparable and heauenly treasure, they would seale vp from you in an vnknowne tongue.
See you not (beloved) how injurious the Papists would be towards you, were they lords over you? The Light of God's word, the incomparable and heavenly treasure, they would seal up from you in an unknown tongue.
All sorts of people might read them, might search into them, might iudge of them. The vnlearned, as the learned; the laitie, as the clergie; women, as men; base, as noble; yong, as old;
All sorts of people might read them, might search into them, might judge of them. The unlearned, as the learned; the laity, as the Clergy; women, as men; base, as noble; young, as old;
all had their shares in reading, in hearing, in meditating, in practising the sacred doctrines contained in the Holy Scriptures. There can be no iust reason to the contrary.
all had their shares in reading, in hearing, in meditating, in practising the sacred doctrines contained in the Holy Scriptures. There can be no just reason to the contrary.
The like S. Basil avoucheth vpon the 1. Psal. The Scripture of God is like an Apothecaries shop, full of medicines of sundry sorts, that euery man may there choose a conuenient remedie for his disease.
The like S. Basil avoucheth upon the 1. Psalm The Scripture of God is like an Apothecaries shop, full of medicines of sundry sorts, that every man may there choose a convenient remedy for his disease.
Theodoret in his fift Booke de curatione Graecarum affectionum, seemeth much to reioyce at the knowledge which the Christians generally had in the sacred Scriptures.
Theodoret in his fift Book the curation Graecarum affectionum, seems much to rejoice At the knowledge which the Christians generally had in the sacred Scriptures.
Neither onely Cittizens, but Country folkes also doe very well vnderstand the same: Ditchers, deluers, Cowheards, Gardiners, can dispute of the Trinitie, and the creation of all things.
Neither only Citizens, but Country folks also do very well understand the same: Ditchers, delvers, Cowherds, Gardiners, can dispute of the Trinity, and the creation of all things.
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Now, as in the dayes of Gregorie, Scripturae flumen sunt, in quo agnus ambulet, & Elephas natet, the Scriptures are as a great Riuer, wherein a Lambe may walke, and an Elephant may swim.
Now, as in the days of Gregory, Scriptures Flumen sunt, in quo agnus ambulet, & Elephas natet, the Scriptures Are as a great River, wherein a Lamb may walk, and an Elephant may swim.
The Scriptures are as a lanterne, whereby you may descry, and discouer that great theefe, the Deuill, who is euer readie to steale away your hearts from God.
The Scriptures Are as a lantern, whereby you may descry, and discover that great thief, the devil, who is ever ready to steal away your hearts from God.
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if we will decline, if we will swerue from it, we shall be suddainly involued, and inwrapped in deceit, and cannot choose but erre: This was my first doctrine.
if we will decline, if we will swerve from it, we shall be suddenly involved, and inwrapped in deceit, and cannot choose but err: This was my First Doctrine.
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for adhering to the blind superstitions of their forfathers. The doctrine arising hence is this; In matters of Religion we are not tyed to follow our forefathers.
for adhering to the blind superstitions of their Forefathers. The Doctrine arising hence is this; In matters of Religion we Are not tied to follow our Forefathers.
This truth is plainely deriued from my text, for if we will make it our rule in Religion, to follow our forefathers; their lyes, that is, their blind superstitions,
This truth is plainly derived from my text, for if we will make it our Rule in Religion, to follow our Forefathers; their lies, that is, their blind superstitions,
Were not the elders of Israel, thus deceiued, and brought into errour? The twentie Chapter of the prophecie of Ezechiel makes it plaine, that they were so:
Were not the Elders of Israel, thus deceived, and brought into error? The twentie Chapter of the prophecy of Ezechiel makes it plain, that they were so:
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that they were polluted after the manner of their fathers, and committed whoredome after the abomination of their fathers, ver. 30. And to draw them from adhering to the ill courses of their fathers, the Lord himselfe is pleased ver. 18. 19. thus to speake vnto them:
that they were polluted After the manner of their Father's, and committed whoredom After the abomination of their Father's, ver. 30. And to draw them from adhering to the ill courses of their Father's, the Lord himself is pleased ver. 18. 19. thus to speak unto them:
What will you more for the confirmation of my propoūded doctrine? You haue alreadie the warrant of Almightie God from heauen for it, that in matters of Religion we are not tyed to follow our forefathers.
What will you more for the confirmation of my propounded Doctrine? You have already the warrant of Almighty God from heaven for it, that in matters of Religion we Are not tied to follow our Forefathers.
Your Fathers were a stubborne and rebellious generation, Psal. 78.8. Will you also be stubborne, and rebellious? Be not as your Fathers. It is out of doubt;
Your Father's were a stubborn and rebellious generation, Psalm 78.8. Will you also be stubborn, and rebellious? Be not as your Father's. It is out of doubt;
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and worshipped God otherwise, then they were directed by Gods holy word, we are not to follow them: yea, we are plainely charged, not to be as they were: Thus briefly of my Doctrine:
and worshipped God otherwise, then they were directed by God's holy word, we Are not to follow them: yea, we Are plainly charged, not to be as they were: Thus briefly of my Doctrine:
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This truth serueth for a reproofe of Iesuits, Priests, Recusants, and all other popishly affected within this our country, who are so strangely devoted to the Religion whereof their fathers were, that they purposely shut their eyes against the light of Gods word,
This truth serveth for a reproof of Iesuits, Priests, Recusants, and all other popishly affected within this our country, who Are so strangely devoted to the Religion whereof their Father's were, that they purposely shut their eyes against the Light of God's word,
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W•etched men and women, as many of you, as are thus wilfully addicted to the superstition of popery, take you heed, that the words of the Lord, Esa. 6.10 giuen in charge to the Prophet, to be conueyed to the Iewes, be not in euerie poynt appliable vnto you:
W•etched men and women, as many of you, as Are thus wilfully addicted to the Superstition of popery, take you heed, that the words of the Lord, Isaiah 6.10 given in charge to the Prophet, to be conveyed to the Iewes, be not in every point appliable unto you:
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Will the Aethiopian change his skin, or the Leopard his spots? Then will our countrymen of the popish sect change from the religion of their forefathers. Their firme resolution to liue and dye in the religion of their fathers, is made apparant by their supplication, to the most puissant Prince,
Will the aethiopian change his skin, or the Leopard his spots? Then will our countrymen of the popish sect change from the Religion of their Forefathers. Their firm resolution to live and die in the Religion of their Father's, is made apparent by their supplication, to the most puissant Prince,
We request no more fauour at your Graces hands, then that we may securely professe that Catholike religion, which all your happy predecessors professed, from Donaldus the first converted, vnto your Maiesties peerelesse mother.
We request no more favour At your Graces hands, then that we may securely profess that Catholic Religion, which all your happy predecessors professed, from Donaldus the First converted, unto your Majesties peerless mother.
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for his religion to follow the example of his Father Lewis; his answer was: In religions non parentum, non maiorum exempla sequenda, sed tantum voluntas Dei:
for his Religion to follow the Exampl of his Father Lewis; his answer was: In Religions non Parents, non Maiorum exempla sequenda, sed Tantum Voluntas Dei:
I doubt not, but that our gracious Soueraigne, King IAMES, hath euer had, and will haue a like answer in readinesse, to stop the mouths of Kellison, and all others, who haue dared,
I doubt not, but that our gracious Sovereign, King JAMES, hath ever had, and will have a like answer in readiness, to stop the mouths of Kellison, and all Others, who have dared,
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THree former Sermons haue caried me past the preface, and the three first parts of this prophecie against Iudah: the fourth, which is the Commination, or Denuntiation of the iudgements of the Lord against Iudah and Ierusalem, remaineth to be the subiect of this my present discourse.
THree former Sermons have carried me passed the preface, and the three First parts of this prophecy against Iudah: the fourth, which is the Commination, or Denunciation of the Judgments of the Lord against Iudah and Ierusalem, remains to be the Subject of this my present discourse.
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Their exposition, their diuision, the Doctrines issuing from them, the Vses and applications of the Doctrines, haue diuers times from out this place sounded in your eares.
Their exposition, their division, the Doctrines issuing from them, the Uses and applications of the Doctrines, have diverse times from out this place sounded in your ears.
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Yet now, (the order, obserued by the Holy Spirit in deliuering this prophecie, so requiring it) they are once more to be commended to your religious attentions.
Yet now, (the order, observed by the Holy Spirit in delivering this prophecy, so requiring it) they Are once more to be commended to your religious attentions.
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In the precedent prophecies the comminations were against the Syrians, the Philistines, the Tyrians the Edomites, the Ammonites, and the Moabites, all Gentiles and strangers to God;
In the precedent prophecies the comminations were against the Syrians, the philistines, the Tyrians the Edomites, the Ammonites, and the Moabites, all Gentiles and Strangers to God;
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It betokeneth that desolation, which was to betide the kingdome of Iudah, and the chiefest Citie thereof, Ierusalem, from hostile invasion. I will send a fire.
It Betokeneth that desolation, which was to betide the Kingdom of Iudah, and the chiefest city thereof, Ierusalem, from hostile invasion. I will send a fire.
and is briefly yet diligently described in the 2. Chron. 36. and in the 2. Kings 25. and Ierem. 39. & 52. In those places you may read, how Nabuchadnezzar King of Babylon, came against Ierusalem, pitched against it, besieged it, tooke it.
and is briefly yet diligently described in the 2. Chronicles 36. and in the 2. Kings 25. and Jeremiah 39. & 52. In those places you may read, how Nebuchadnezzar King of Babylon, Come against Ierusalem, pitched against it, besieged it, took it.
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did it not fall out to Iudah and Ierusalem, according to this commination? I will send a fire vpon Iudah and it shall deuoure the pallaces of Ierusalem.
did it not fallen out to Iudah and Ierusalem, according to this commination? I will send a fire upon Iudah and it shall devour the palaces of Ierusalem.
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This desolation being thus wrought vpon Iudah, and Ierusalem, by the Chaldees; the Iewes, such as escaped from the sword, were carried away to Babylon, where they liued in seruitude and bondage, to the Kings of Babylon forh threescore, and ten yeares. This was that famous deportation, commonly stiled the Captiuitie of Babylon, from which vnto CHRIST are numbred, ( Matth. 1.) fourteene generations.
This desolation being thus wrought upon Iudah, and Ierusalem, by the Chaldees; the Iewes, such as escaped from the sword, were carried away to Babylon, where they lived in servitude and bondage, to the Kings of Babylon forh threescore, and ten Years. This was that famous deportation, commonly styled the Captivity of Babylon, from which unto CHRIST Are numbered, (Matthew 1.) fourteene generations.
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When the yeares of this captiuitie were expired, and the Monarchie of Persia was setled vpon King Cyrus, King Cyrus stirred vp by the Lord, made a proclamation, whereby he permitted the Iewes to returne into their country,
When the Years of this captivity were expired, and the Monarchy of Persiam was settled upon King Cyrus, King Cyrus stirred up by the Lord, made a proclamation, whereby he permitted the Iewes to return into their country,
The Iewes now returned from their captiuitie, wherein they liued threescore and ten yeares, without a King, without a Prince, without a sacrifice, without an Image, without an Ephod, without Teraphim, (as it is witnessed, Hos. 3.4.) could not but with much ioy,
The Iewes now returned from their captivity, wherein they lived threescore and ten Years, without a King, without a Prince, without a sacrifice, without an Image, without an Ephod, without Teraphim, (as it is witnessed, Hos. 3.4.) could not but with much joy,
and great alacritie, vnder the gouernment of their new Prince, Zerubbabel, sonne of Shealtiel, and their new High-Priest, Iesbuah, sonne of Iozadak, betake themselues to the building againe of the Lords house in Ierusalem. The building was begun; it proceeded;
and great alacrity, under the government of their new Prince, Zerubbabel, son of Shealtiel, and their new High-Priest, Jesbuah, son of Iozadak, betake themselves to the building again of the lords house in Ierusalem. The building was begun; it proceeded;
but was soone hindred, by the decree of Artaxerxes, King of Persia. So the worke of the house of God at Ierusalem, ceased for some ten yeares, till the second yeare of the raigne of Darius [ sonne of Hista•pes ] King of Persia: by whose gracious decree for the aduancement of the building, the building was againe set on foote,
but was soon hindered, by the Decree of Artaxerxes, King of Persiam. So the work of the house of God At Ierusalem, ceased for Some ten Years, till the second year of the Reign of Darius [ son of Hista•pes ] King of Persiam: by whose gracious Decree for the advancement of the building, the building was again Set on foot,
now againe was Ierusalem to be called a Citie of truth, the mountaine of the Lord of Hostes, the holy mountaine; and the Iewes, which in former times were a curse among the heathen,
now again was Ierusalem to be called a city of truth, the mountain of the Lord of Hosts, the holy mountain; and the Iewes, which in former times were a curse among the heathen,
now became a blessing: now againe were they the people of the Lord, and the Lord was their God, in truth, and in righteousnesse. Thus were the people of Iudah, through God his speciall goodnes, blessed with ioy and enlargment:
now became a blessing: now again were they the people of the Lord, and the Lord was their God, in truth, and in righteousness. Thus were the people of Iudah, through God his special Goodness, blessed with joy and enlargement:
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What did the people of Iudah, for so many streames of Gods bounty deriued vpon them, render vnto the Lord their God? Did they (as meete was) take vp the cup of saluation? did they call vpon the name of the Lord? did they pay their vowes vnto the Lord? Did they,
What did the people of Iudah, for so many streams of God's bounty derived upon them, render unto the Lord their God? Did they (as meet was) take up the cup of salvation? did they call upon the name of the Lord? did they pay their vows unto the Lord? Did they,
as they were commanded, Zach. 8.16? did they speake the truth euery man to his neighbour? did they execute the iudgment of truth and peace within their gates? did they imagine no euill in their hearts, one against another? did they loue no false oathes? What saith the Prophet Malachie to this? He confesseth chap. 2.10, 11. that the people of Iudah dealt treacherously euery one against his brother;
as they were commanded, Zach 8.16? did they speak the truth every man to his neighbour? did they execute the judgement of truth and peace within their gates? did they imagine no evil in their hearts, one against Another? did they love no false Oaths? What Says the Prophet Malachi to this? He Confesses chap. 2.10, 11. that the people of Iudah dealt treacherously every one against his brother;
and vers. 7. that euen from the dayes of their fathers they departed from the ordinances of the Lord, and kept them not. Is not enough said against them? Then adde yet further;
and vers. 7. that even from the days of their Father's they departed from the ordinances of the Lord, and kept them not. Is not enough said against them? Then add yet further;
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they corrupted the Law, they contemned the Gospell, they beheaded Iohn Baptist, they crucified Christ, they persecuted the Apostles. Impiety of such an height and eleuation could not but presage a fearefull downefall.
they corrupted the Law, they contemned the Gospel, they beheaded John Baptist, they Crucified christ, they persecuted the Apostles. Impiety of such an height and elevation could not but presage a fearful downfall.
What Zacharie doth in a figure, that doth Christ foretell in words proper and significant, Luk. 19.42. where beholding the Citie of Ierusalem, and weeping ouer it he saith:
What Zacharias does in a figure, that does christ foretell in words proper and significant, Luk. 19.42. where beholding the city of Ierusalem, and weeping over it he Says:
This NONLATINALPHABET, this vtter desolation of the Citie Ierusalem, foretold by Zacharie, and by Christ; by the one in a figure, by the other in plaine termes, was brought vpon that stately Citie by Titus, sonne of Vespasian, after the incarnation of Christ, threescore and eleuen yeares,
This, this utter desolation of the city Ierusalem, foretold by Zacharias, and by christ; by the one in a figure, by the other in plain terms, was brought upon that stately city by Titus, son of Vespasian, After the incarnation of christ, threescore and eleuen Years,
as Genebrard, threescore and twelue, as Funccius, threescore and thirteen as others, in the second yeare of the Emperor Vespasian. It was besieged for the space of fiue moneths:
as Genebrard, threescore and twelue, as Funccius, threescore and thirteen as Others, in the second year of the Emperor Vespasian. It was besieged for the Molle of fiue months:
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Purgamenta olerum, the shreddings of pot-hearbs cast out, trodden vnder foote, and withered, were taken vp againe for nourishment. Miserabilis cibus, esca lachrymabilis:
Dregs olerum, the shreddings of potherbs cast out, trodden under foot, and withered, were taken up again for nourishment. Miserabilis cibus, Esca lachrymabilis:
Iosephus, an eye-witnes of this their miserie, tells vs of a woman, a mother, Marie, Eleazars daughter, who tooke from her owne brests, her owne childe, a harmelesse suckling, a silly infant, did kill it, and did eat thereof. My author saith;
Iosephus, an eyewitness of this their misery, tells us of a woman, a mother, Marry, Eleazars daughter, who took from her own breasts, her own child, a harmless suckling, a silly infant, did kill it, and did eat thereof. My author Says;
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The Iewes thus dead, and scattered, what became of their glorious cittie Ierusalem? The holy Temple there was burnt, their strong and high wals were throwne downe;
The Iewes thus dead, and scattered, what became of their glorious City Ierusalem? The holy Temple there was burned, their strong and high walls were thrown down;
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Litle infant, poore wretch, in warre, in famine, in sedition, for whom shall I preserue thee? for whom shall I saue thee aliue? If thou liue, thou must be a slaue to the Romans: but famine preuents thy seruitude;
Little infant, poor wretch, in war, in famine, in sedition, for whom shall I preserve thee? for whom shall I save thee alive? If thou live, thou must be a slave to the Roman: but famine prevents thy servitude;
yea and the mutinous Iewes are more cruell, than either the Romans, or the famine Be thou therefore mihi cibus, seditiosis furia, humanae vitae fabula:
yea and the mutinous Iewes Are more cruel, than either the Roman, or the famine Be thou Therefore mihi cibus, Seditious Furia, humanae vitae fabula:
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they threatned to kill her, vnlesse shee would shew them, where her meate was laid. Shee told them, shee had meat indeed, and had reserued it for her-selfe;
they threatened to kill her, unless she would show them, where her meat was laid. Shee told them, she had meat indeed, and had reserved it for herself;
At the sight thereof, they shrunke backe with feare, horror, and astonishment. Then the mother, mercilesse mother, with great boldnesse said thus vnto them:
At the sighed thereof, they shrunk back with Fear, horror, and astonishment. Then the mother, merciless mother, with great boldness said thus unto them:
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What with the extremitie of this famine, what with the furie of the sword, what with sicknesse during the time of this warre against Ierusalem, there perished in Ierusalem, and the Prouince adioyning,
What with the extremity of this famine, what with the fury of the sword, what with sickness during the time of this war against Ierusalem, there perished in Ierusalem, and the Province adjoining,
Besides these now dead fame, morbo, ferro, partly by famine, partly by sicknesse, partly by the sword, there were taken captiue to the number of 97. thousand,
Beside these now dead fame, morbo, Ferro, partly by famine, partly by sickness, partly by the sword, there were taken captive to the number of 97. thousand,
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all the citie became wast and desolate, and so it remaines to this day. Certainly it is befallen Iudah and Ierusalem, according to this commination in my text:
all the City became waste and desolate, and so it remains to this day. Certainly it is befallen Iudah and Ierusalem, according to this commination in my text:
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as his iudgements were against the Syrians, the Philistines, the Tyrians, the Edomites, the Ammonites, and the Moabites. The Syrians, the Philistines, the Tyrians, the Edomites, the Ammonites, and the Moabites, were aliens from the Common wealth of Israell, they were strangers from the couenant of promise;
as his Judgments were against the Syrians, the philistines, the Tyrians, the Edomites, the Ammonites, and the Moabites. The Syrians, the philistines, the Tyrians, the Edomites, the Ammonites, and the Moabites, were aliens from the Common wealth of Israel, they were Strangers from the Covenant of promise;
But these Iewes, these Inhabitants of Iudah and Ierusalem, were of the Common wealth of Israel: God made his couenant with them; they were not without hope;
But these Iewes, these Inhabitants of Iudah and Ierusalem, were of the Common wealth of Israel: God made his Covenant with them; they were not without hope;
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God is absolutely vnpartiall both in mercy, and iudgement, NONLATINALPHABET, without respect of persons, hee iudgeth according to euery mans worke, 1. Pet. 1.17. Iew or Gentile, its not materiall;
God is absolutely unpartial both in mercy, and judgement,, without respect of Persons, he Judgeth according to every men work, 1. Pet. 1.17. Iew or Gentile, its not material;
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or vnlearned, that feareth God, and worketh righteousnesse, hee is accepted with God, Act. 10.35. but let Iew, or Gentile, male, or female, poore or rich, bond or free, the learned or vnlearned, worke wickednesse before the Lord, and he shalbe without partialitie punished, Iob 34.19.
or unlearned, that fears God, and works righteousness, he is accepted with God, Act. 10.35. but let Iew, or Gentile, male, or female, poor or rich, bound or free, the learned or unlearned, work wickedness before the Lord, and he shall without partiality punished, Job 34.19.
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It was no impeachment to Cornelius, that he was a Gentile, nor immunitie to Iudas, that he was a Iew; Saules throne could not shield him from the wrath of God,
It was no impeachment to Cornelius, that he was a Gentile, nor immunity to Iudas, that he was a Iew; Saul's throne could not shield him from the wrath of God,
Neuer did any perish in obedience, neuer did any prosper in rebellion. Certainely God hath no respect of any mans person, for his outward estate, qualitie, or condition.
Never did any perish in Obedience, never did any prosper in rebellion. Certainly God hath no respect of any men person, for his outward estate, quality, or condition.
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From this vnpartialitie of God in his workes of iustice, my proposition stands good, Whosoeuer doe imitate the Heathen in their impieties, are in the Lords account no better,
From this unpartiality of God in his works of Justice, my proposition Stands good, Whosoever do imitate the Heathen in their impieties, Are in the lords account no better,
nor their euill thoughts. The Hieroglyphicke, the mysticall, or aenigmaticall letter whereby the Egyptians would haue God to be vnderstood, was an eye. And why so? But as Pierius saith,
nor their evil thoughts. The Hieroglyphe, the mystical, or enigmatical Letter whereby the egyptians would have God to be understood, was an eye. And why so? But as Pierius Says,
It may be such was the conceit of that auncient Father, who sayd of God, that he was totus oculus; wholy an eye? He giues his reason, quia omnia videt; because hee seeth all things.
It may be such was the conceit of that ancient Father, who said of God, that he was totus oculus; wholly an eye? He gives his reason, quia omnia videt; Because he sees all things.
If there be impietie, there cannot be impunitie. Witnesse the blessed Apostle S. Iames, chap. 1.15. Sinne, when it is finished, bringeth forth death. And S. Paul, Rom. 6.23. The wages of sinne is death.
If there be impiety, there cannot be impunity. Witness the blessed Apostle S. James, chap. 1.15. Sin, when it is finished, brings forth death. And S. Paul, Rom. 6.23. The wages of sin is death.
Many are the texts of holy Scripture, which I might alledge to this purpose. I will for this present trouble you but with one. It is, Psal. 34.16. The face of the Lord is against them that doe euill, to cut off the remembrance of them from the earth.
Many Are the texts of holy Scripture, which I might allege to this purpose. I will for this present trouble you but with one. It is, Psalm 34.16. The face of the Lord is against them that do evil, to Cut off the remembrance of them from the earth.
From these now-touched considerations (first that Almightie God in iudgement accepteth no persons; then, that his Al-seeing eye beholdeth whatsoeuer impietie is done, not onely in our workes and words,
From these now-touched considerations (First that Almighty God in judgement Accepteth no Persons; then, that his All-seeing eye beholdeth whatsoever impiety is done, not only in our works and words,
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Here let all good Christians be admonished, with their greatest carefulnesse to looke vnto their wayes, that they walke not in the by-pathes of sinne, to imitate the Heathen in their impieties Qui attrahit ad se culpam, non potest effugere poenam, sayth Hugo Cardinalis. Thinke not that thy prerogatiue of being a Christian can be a shield vnto thee.
Here let all good Christians be admonished, with their greatest carefulness to look unto their ways, that they walk not in the bypaths of sin, to imitate the Heathen in their impieties Qui attrahit ad se Fault, non potest effugere poenam, say Hugo Cardinalis. Think not that thy prerogative of being a Christian can be a shield unto thee.
Christianus as he is haeres nominis Christi, so must he be imitator sanctitatis: A Christian is heire to the name of Christ, and therefore must be a follower of Christ in holinesse.
Christian as he is haeres Nominis Christ, so must he be imitator sanctitatis: A Christian is heir to the name of christ, and Therefore must be a follower of christ in holiness.
A Christian (sayth S. Austine, if he be the Author of the Booke de vita Christianâ ) A Christian is a name of iustice, of goodnesse, of integritie, of patience, of chastitie, of prudence, of humilitie, of courtesie, of innocencie, of pietie.
A Christian (say S. Augustine, if he be the Author of the Book de vita Christianâ) A Christian is a name of Justice, of Goodness, of integrity, of patience, of chastity, of prudence, of humility, of courtesy, of innocence, of piety.
I hate not mine enemies, I doe good to them that hurt me, I pray for them that persecute me, I doe wrong to no body, I liue iustly with all men, hic Christianus est, he is a Christian.
I hate not mine enemies, I do good to them that hurt me, I pray for them that persecute me, I do wrong to no body, I live justly with all men, hic Christian est, he is a Christian.
the Reprobate shall bee his companie, the Deuils his fellowes, hell his inheritance, his soule a nest of scorpions, his bodie a dungeon of foule spirits;
the Reprobate shall be his company, the Devils his Fellows, hell his inheritance, his soul a nest of scorpions, his body a dungeon of foul spirits;
For if you come too neere it, it will bite you: the teeth thereof are as the teeth of a Lyon, slaying the soules of men. So sayth Ecclus chap. 21.2. Flee from sinne as from the face of a Serpent.
For if you come too near it, it will bite you: the teeth thereof Are as the teeth of a lion, slaying the Souls of men. So say Ecclus chap. 21.2. Flee from sin as from the face of a Serpent.
She was called the Virgin, and the daughter of Iudah. Lament. 1.15. The daughter of Sion. ver. 6. the cittie, that was great among the nations, and a Princes among the Prouinces.
She was called the Virgae, and the daughter of Iudah. Lament. 1.15. The daughter of Sion. ver. 6. the City, that was great among the Nations, and a Princes among the Provinces.
It is befallen her according to this commination in my text, I will send a fire vpon Iudah, which shall deuoure the palaces of Ierusalem. My doctrine is;
It is befallen her according to this commination in my text, I will send a fire upon Iudah, which shall devour the palaces of Ierusalem. My Doctrine is;
Iudgement must begin at the house of God, Hi• meaning is, that the punishment and chastisement of sinnes beginneth with the Saints and seruants of God, in whom as it were in a house, or Temple God dwelleth.
Judgement must begin At the house of God, Hi• meaning is, that the punishment and chastisement of Sins begins with the Saints and Servants of God, in whom as it were in a house, or Temple God dwells.
The most familiar with God are his faithfull ones, who fill the house of God, which is his Church. If these sinne against God, can God take it well? He cannot.
The most familiar with God Are his faithful ones, who fill the house of God, which is his Church. If these sin against God, can God take it well? He cannot.
So sayth St Austine, Epist. 122. Ad victorianum; Propter peccata sua etiam sancti flagellantur, the verie Saints of God are scourged for their sinnes. You see my doctrine confirmed;
So say Saint Augustine, Epistle 122. Ad victorianum; Propter Peccata sua etiam sancti flagellantur, the very Saints of God Are scourged for their Sins. You see my Doctrine confirmed;
The reason is giuen by S. Austine in his Booke of fiftie Homilies, Homil. 21. because Iustitia est, vt puniat peccatum, it is a part of Gods iustice to punish sinne, a part of his Actiue iustice; So doe the Schooles call the Iustice of God, by which he iudgeth and punisheth offenders.
The reason is given by S. Augustine in his Book of fiftie Homilies, Homily 21. Because Iustitia est, vt puniat peccatum, it is a part of God's Justice to Punish sin, a part of his Active Justice; So do the Schools call the justice of God, by which he Judgeth and Punisheth offenders.
what shall become of strange children, children of Belial? What shall be the end of them, that obey not the Gospell of God? And if the righteous scarcely be saued, where shall the vngodly and sinner appeare?
what shall become of strange children, children of Belial? What shall be the end of them, that obey not the Gospel of God? And if the righteous scarcely be saved, where shall the ungodly and sinner appear?
and rightly compared to dry and barren trees, to be afflicted, and to be hewen downe? The like argument doth the Lord bring against Edom. Ierem. 49.12.
and rightly compared to dry and barren trees, to be afflicted, and to be hewn down? The like argument does the Lord bring against Edom. Jeremiah 49.12.
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Behold they whose iudgement, was not to drinke of the cup, haue assuredly drunken, and shalt thou altogether goe vnpunished? Thou shalt goe vnpunished,
Behold they whose judgement, was not to drink of the cup, have assuredly drunken, and shalt thou altogether go unpunished? Thou shalt go unpunished,
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because he serued with our sinnes, and was made sinne for vs, he was wounded for our transgressions; he was broken for our iniquities; his backe was loaden with stripes, his head with thornes, his bodie with crossing, his soule with cursing.
Because he served with our Sins, and was made sin for us, he was wounded for our transgressions; he was broken for our iniquities; his back was loaded with stripes, his head with thorns, his body with crossing, his soul with cursing.
Thus sweete Sauiour hast thou suffered for our rebellions, for our transgressions, for our iniquities: the chastisement of our peace was vpon thee, and with thy stripes we are healed.
Thus sweet Saviour hast thou suffered for our rebellions, for our transgressions, for our iniquities: the chastisement of our peace was upon thee, and with thy stripes we Are healed.
It fell out happily for vs (beloued) that Christ, who knew no sinne, should be made sinne for vs, that we, who bore about with vs, a bodie of sin, might be made the righteousnesse of God in him.
It fell out happily for us (Beloved) that christ, who knew no sin, should be made sin for us, that we, who boar about with us, a body of since, might be made the righteousness of God in him.
Being thus by Christ reconciled to God, and washed, and clensed from our sinnes through his precious bloud, take we heed, that it happen not to vs according to the true Prouerbe:
Being thus by christ reconciled to God, and washed, and cleansed from our Sins through his precious blood, take we heed, that it happen not to us according to the true Proverb:
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FOr Israels sake, Amos the peculiar Prophet of Israel, hath hitherto made knowne vnto Israel, what God his pleasure was, concerning their neighbour-Nations.
FOr Israel's sake, Amos the peculiar Prophet of Israel, hath hitherto made known unto Israel, what God his pleasure was, Concerning their neighbour-Nations.
and yet, must they be measured with the line of desolation? What then shall be the portion of our cup, who knowing Gods holy will, haue not regarded it.
and yet, must they be measured with the line of desolation? What then shall be the portion of our cup, who knowing God's holy will, have not regarded it.
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that people, with whom God placed his sanctuarie; vpon that people will the Lord send a fire, to deuoure them? What then shall be the end of vs? They our brethren of Iudah, haue preserued among them Religion, the worship and feare of the Lord, in greater puritie then we haue done;
that people, with whom God placed his sanctuary; upon that people will the Lord send a fire, to devour them? What then shall be the end of us? They our brothers of Iudah, have preserved among them Religion, the worship and Fear of the Lord, in greater purity then we have done;
Thus sayth the Lord. 2. Sermonem ipsum; The Prophecie it selfe: For three transgressions of Israel, &c. In the Prophecie, as farre as this Chapter leadeth vs, we haue, 1. Reprehensionem; A reproofe of Israel for sinne, vers. 6, 7, 8. 2. Enumerationem; A recitall of the Benefits, which God had heaped vpon Israel, vers. 9.10.11. 3. Exprobrationem; A twitting of Israel with their vnthankefulnesse, vers. 12. 4. Comminationem; A threatning of punishment to befall Israel for their sinnes, ver. 13. to the end of the Chapter. The Reprehension is first;
Thus say the Lord. 2. Sermonem ipsum; The Prophecy it self: For three transgressions of Israel, etc. In the Prophecy, as Far as this Chapter leads us, we have, 1. Reprehensionem; A reproof of Israel for sin, vers. 6, 7, 8. 2. Enumerationem; A recital of the Benefits, which God had heaped upon Israel, vers. 9.10.11. 3. Exprobrationem; A twitting of Israel with their unthankfulness, vers. 12. 4. Comminationem; A threatening of punishment to befall Israel for their Sins, ver. 13. to the end of the Chapter. The Reprehension is First;
In it we may note, 1. A generall accusation of Israel: For three transgressions of Israel, and for foure. 2. A protestation of Almightie God against them:
In it we may note, 1. A general accusation of Israel: For three transgressions of Israel, and for foure. 2. A protestation of Almighty God against them:
You haue the deuision of my Text. Now followeth the exposition. The first thing we meete with, is, Autoritas sermonis, the authoritie of this prophecie.
You have the division of my Text. Now follows the exposition. The First thing we meet with, is, Autoritas Sermon, the Authority of this prophecy.
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and yet, by this name Iehovah, is not God knowne to vs. We know him by the name of a strong, omnipotent, and All-sufficient God, but by his Name, Iehovah, we know him not.
and yet, by this name Jehovah, is not God known to us We know him by the name of a strong, omnipotent, and All-sufficient God, but by his Name, Jehovah, we know him not.
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When the Poet Simonides was asked of K. Hiero, what God is? He wisely for answere desired one dayes respite, after that two, then foure; still he doubled his number: at last;
When the Poet Simonides was asked of K. Hiero, what God is? He wisely for answer desired one days respite, After that two, then foure; still he doubled his number: At last;
the more I consider of this matter, the more obscure it seemeth vnto me. Cotta in Tullie said not amisse, Quid non sit Deus, citiùs quàm quid sit, dixerim;
the more I Consider of this matter, the more Obscure it seems unto me. Cotta in Tullie said not amiss, Quid non sit Deus, citiùs quàm quid sit, dixerim;
God is not a bodie, he is not the earth, he is not the Heauen, he is not the Moone, he is not the Sunne, he is not the Starres, he is not any of these corporall things.
God is not a body, he is not the earth, he is not the Heaven, he is not the Moon, he is not the Sun, he is not the Stars, he is not any of these corporal things.
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From hence sprang those Negatiue attributes of God, which we meete with, either in the sacred volumes of the New Testament, or in the writings of the ancient Fathers:
From hence sprang those Negative attributes of God, which we meet with, either in the sacred volumes of the New Testament, or in the writings of the ancient Father's:
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from hence is God said to be immortall, invisible, vncorruptible, incorporeall, ineffable, inestimable, incomprehensible, infinite, immense, vndiuided, vnuariable, vnchangeable.
from hence is God said to be immortal, invisible, uncorruptible, incorporeal, ineffable, inestimable, incomprehensible, infinite, immense, undivided, unvariable, unchangeable.
as he is set forth in these his Negatiue appellations, though hereby he cannot altogether find out what God is, piè tamen cauet, quantum potest, aliquid de eo sentire, quod non sit, saith S. Austine de Trin lib.
as he is Set forth in these his Negative appellations, though hereby he cannot altogether find out what God is, piè tamen cauet, quantum potest, Aliquid de eo sentire, quod non sit, Says S. Augustine de Trin lib.
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You see, it is easier for vs to say, what God is not, then what he is: easier for vs to conceiue of him by his Negatiue attributes, then by his affirmatiue. Yet by his affirmatiue attributes are we brought to some knowledge of God.
You see, it is Easier for us to say, what God is not, then what he is: Easier for us to conceive of him by his Negative attributes, then by his affirmative. Yet by his affirmative attributes Are we brought to Some knowledge of God.
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For hereby we know, that he is the euerlasting God, the most high God, the onely wise God; that he is omnipotent, and holy, and iust, and mercifull, and gracious, and long-suffering, and good, and true.
For hereby we know, that he is the everlasting God, the most high God, the only wise God; that he is omnipotent, and holy, and just, and merciful, and gracious, and long-suffering, and good, and true.
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So is this name by a Periphrasis expounded, Reuel. 1.4. Grace be vnto you, and peace from him, which is, which was, and which is to come. And, Reuel. 16.5. Thou art righteous, O Lord, which art, and wast, and shalt be.
So is this name by a Periphrasis expounded, Revel. 1.4. Grace be unto you, and peace from him, which is, which was, and which is to come. And, Revel. 16.5. Thou art righteous, Oh Lord, which art, and wast, and shalt be.
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This exposition of this name Iehou••h, is giuen by Clemens Alexandrinus, and Theodoretus Cyra•sis, that Iehouah, for its signification is, NONLATINALPHABET, He that is.
This exposition of this name Iehou••h, is given by Clemens Alexandrian, and Theodoretus Cyra•sis, that Jehovah, for its signification is,, He that is.
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Secondly, we are taught by this name Iehouah, that the essence, or being of all things created is from God; according to that, Acts 17.28. In him we liue, and moue, and haue our being; and that, Rom. 11.36. Of him, and through him, and to him are all things.
Secondly, we Are taught by this name Jehovah, that the essence, or being of all things created is from God; according to that, Acts 17.28. In him we live, and move, and have our being; and that, Rom. 11.36. Of him, and through him, and to him Are all things.
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Though they seeme to drinke the dregs of the cup of trembling, and to be euen swallowed vp of c tribulation, of distresse, of persecution, of famine, of nakednesse, of perill, of the sword; though they be as killed all the day long,
Though they seem to drink the dregs of the cup of trembling, and to be even swallowed up of c tribulation, of distress, of persecution, of famine, of nakedness, of peril, of the sword; though they be as killed all the day long,
They prosper in this world, they encrease inriches, they haue more then heart can wish, their eyes stand out with fatnesse, they are clothed with violence, as with a garment, they are compassed with pride, as with a chaine, they are not in trouble, they are not plagued like other men: yet may they heereby bee assured, that all the euill threatned to them in the holy word of God, shall in due time ouertake them.
They prosper in this world, they increase inriches, they have more then heart can wish, their eyes stand out with fatness, they Are clothed with violence, as with a garment, they Are compassed with pride, as with a chain, they Are not in trouble, they Are not plagued like other men: yet may they hereby be assured, that all the evil threatened to them in the holy word of God, shall in due time overtake them.
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By Israel heere we are to vnderstand those ten tribes of Israel, who after King Salomons death, forsooke the Kings sonne R•hoboam, and subiected themselues to the rule of Iereboam, sonne of Nebat.
By Israel Here we Are to understand those ten tribes of Israel, who After King Solomon's death, forsook the Kings son R•hoboam, and subjected themselves to the Rule of Jeroboam, son of Nebat.
These in Holy Scripture are called sometime Bethel, sometime Bethauen, sometime Samaria, sometime Iesreel, sometime Ioseph, sometime Ephraim, sometime Iacob, sometime Israel. Israel is, their most common name,
These in Holy Scripture Are called sometime Bethel, sometime Bethany, sometime Samaria, sometime Israel, sometime Ioseph, sometime Ephraim, sometime Iacob, sometime Israel. Israel is, their most Common name,
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Nicolaus de Lyra saith, their first transgression was, their selling of Ioseph; the second, their worshipping of the Calfe; the third, their forsaking of Dauid; the fourth, their selling of Christ. Paulus de Palatio saith, the first transgression was, their defection from the house of Dauid, and the King of Iudah;
Nicolaus de Lyra Says, their First Transgression was, their selling of Ioseph; the second, their worshipping of the Calf; the third, their forsaking of David; the fourth, their selling of christ. Paulus de Palatio Says, the First Transgression was, their defection from the house of David, and the King of Iudah;
the third, their defection from the law of Moses, which was Gods law; the fourth, their defection from the law of nature, which is the light of Gods countenance sealed in our hearts.
the third, their defection from the law of Moses, which was God's law; the fourth, their defection from the law of nature, which is the Light of God's countenance sealed in our hearts.
the fourth, the violation of matrimony. These are but so many descants vpon the words of my text, For three transgressions of Israel, and for foure. Three and foure make seuen.
the fourth, the violation of matrimony. These Are but so many descants upon the words of my text, For three transgressions of Israel, and for foure. Three and foure make seuen.
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vnto Hoshea, sonne of Elah, their last King, they did nothing but transgresse against the Lord their God, what by Idolatry, and what by other wickednesses. Heere then, by three and foure, which make seuen, we are to vnderstand many.
unto Hoshea, son of Elah, their last King, they did nothing but transgress against the Lord their God, what by Idolatry, and what by other Wickednesses. Here then, by three and foure, which make seuen, we Are to understand many.
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The rule holds true in Diuinity: A finite number is oftentimes put for an infinite. S. Austin hath obserued it, lib. 3. de doctrina Christi, cap. 35. I thus explicate it. In Leuit. 26.18. to the rebellious and disobedient, thus saith the Lord:
The Rule holds true in Divinity: A finite number is oftentimes put for an infinite. S. Austin hath observed it, lib. 3. de Doctrina Christ, cap. 35. I thus explicate it. In Levites 26.18. to the rebellious and disobedient, thus Says the Lord:
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The barren hath borne seuen children. By seuen there, you are to vnderstand many: Shee that was barren, hath borne many children. Dauid in Psal. 119.164. sayth;
The barren hath born seuen children. By seuen there, you Are to understand many: She that was barren, hath born many children. David in Psalm 119.164. say;
For which he is vnwilling any longer to forbeare them: whereupon followeth his protestation against them, I will not turne away the punishment thereof.
For which he is unwilling any longer to forbear them: whereupon follows his protestation against them, I will not turn away the punishment thereof.
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if once, if twice, yea, if a third time only the Israelites had offended mee with the greeuousnesse of their transgressions, I could haue tolerated them,
if once, if twice, yea, if a third time only the Israelites had offended me with the greeuousnesse of their transgressions, I could have tolerated them,
that obstinate and indurate, as they are, in the multitude of their abominations, wherein they haue so deepely plunged themselues, they may suddenly bee cast into the pit of destruction.
that obstinate and indurate, as they Are, in the multitude of their abominations, wherein they have so deeply plunged themselves, they may suddenly be cast into the pit of destruction.
So willing is hee to bathe himselfe in the imaginary contentment and pleasures of sinne. I can put no great difference between this sinner and an Atheist. The Atheist thinketh, there is no God; this sinner wisheth, there were no God.
So willing is he to bathe himself in the imaginary contentment and pleasures of sin. I can put no great difference between this sinner and an Atheist. The Atheist Thinketh, there is no God; this sinner wishes, there were no God.
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& seeth his traytorous affection, can he be at peace with him? King Ioram sayd to Iehu, 2 King. 9.22. Is it peace Iehu? Iehu answered, what peace, so long as the whoredomes of thy mother Iezabel, and her witch-crafts are so many? This sinner happily will looke to be at peace with God:
& sees his traitorous affection, can he be At peace with him? King Ioram said to Iehu, 2 King. 9.22. Is it peace Iehu? Iehu answered, what peace, so long as the whoredoms of thy mother Jezebel, and her witchcrafts Are so many? This sinner happily will look to be At peace with God:
But what is this to the sinner? Nothing at all. For the same Scripture will assure him, there is no peace to him; Esai 48.22. and 57.12. To the sinner the Lord will shew himselfe, quasi bellator fortis, as hee is called, Ierem. 20.11. hee will shew himselfe as a stout warriour. And for such he is described, Deut. 32.41. There thus saith the Lord concerning sinners:
But what is this to the sinner? Nothing At all. For the same Scripture will assure him, there is no peace to him; Isaiah 48.22. and 57.12. To the sinner the Lord will show himself, quasi Warrior fortis, as he is called, Jeremiah 20.11. he will show himself as a stout warrior. And for such he is described, Deuteronomy 32.41. There thus Says the Lord Concerning Sinners:
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I will make mine arrowes drunk with their blood, and my sword shall deuoure their flesh? To like purpose is that, which we read of Gods dealing with sinners, Psal. 7.12. He whets his sword, he bends his bow, and makes it ready, hee prepareth for them the instruments of death, he ordaineth his arrowes against them.
I will make mine arrows drunk with their blood, and my sword shall devour their Flesh? To like purpose is that, which we read of God's dealing with Sinners, Psalm 7.12. He whets his sword, he bends his bow, and makes it ready, he Prepareth for them the Instruments of death, he ordaineth his arrows against them.
All the good gifts, and benefits of God, which God hath bestowed vpon vs for our good, we haue abused to sinne. God hath giuen vs vnderstanding to meditate vpon his holy lawes,
All the good Gifts, and benefits of God, which God hath bestowed upon us for our good, we have abused to sin. God hath given us understanding to meditate upon his holy laws,
but our vnderstanding we haue peruerted to the transgression of his holy Lawes. God hath giuen vs the will to loue him aboue all things, and our neighbours, as our selues;
but our understanding we have perverted to the Transgression of his holy Laws. God hath given us the will to love him above all things, and our neighbours, as our selves;
Dearely beloued, what shall we doe? The best aduise I can giue, is that, which Christ giueth his Spouse in the Canticles, chap. 6.13. Returne, returne, O Shulamite;
Dearly Beloved, what shall we do? The best advise I can give, is that, which christ gives his Spouse in the Canticles, chap. 6.13. Return, return, Oh Shulamite;
Returne, O my Spouse, daughter of Ierusalem returne, returne to me, returne to thy selfe, returne to thy former feeling of my Grace, returne, that both my s•lfe and all the companie of Angels, may see thee, and reioyce in thee.
Return, Oh my Spouse, daughter of Ierusalem return, return to me, return to thy self, return to thy former feeling of my Grace, return, that both my s•lfe and all the company of Angels, may see thee, and rejoice in thee.
Returne we from our euill wayes, returne we from our three and foure transgressions, returne we from all our sinnes, returne we to the Lord our God, that both he and all the companie of Angels may see vs,
Return we from our evil ways, return we from our three and foure transgressions, return we from all our Sins, return we to the Lord our God, that both he and all the company of Angels may see us,
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and reioyce in vs. Mutet vitam, qui vult accipere vitam, saith S. Augustine Serm. 1. de tempore: if wee will enioy the blessed life of Heauen, we must change our wicked life on earth.
and rejoice in us Mutet vitam, qui vult accipere vitam, Says S. Augustine Sermon 1. de tempore: if we will enjoy the blessed life of Heaven, we must change our wicked life on earth.
If we will not change it, but will still beare about vs whorish lookes, theeuish faces, proud hearts, couetous thoughts, malicious mindes, lustfull eyes, slandering tongues, bloody hands, and drunken desires (from which God Almightie defend vs all) our portion must bee the accursed death of Hell. God will not turne away his punishments from vs
If we will not change it, but will still bear about us whorish looks, thievish faces, proud hearts, covetous thoughts, malicious minds, lustful eyes, slandering tongues, bloody hands, and drunken Desires (from which God Almighty defend us all) our portion must be the accursed death of Hell. God will not turn away his punishments from us
Crueltie, and Couetousnes. Their Cruelty I note in selling of the righteous, and the poore: their Couetousnes, in as much as they did it for siluer, and for a paire of shoes. I take the words in their order.
Cruelty, and Covetousness. Their Cruelty I note in selling of the righteous, and the poor: their Covetousness, in as much as they did it for silver, and for a pair of shoes. I take the words in their order.
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They sold the righteous for siluer ] A man may be said to be righteous, either by imputation, or by vertue, or by comparison, or by course of law. The righteous man by imputation is he, whom Habakkuk speaketh of, chap. 2.4. The iust shall liue by his faith.
They sold the righteous for silver ] A man may be said to be righteous, either by imputation, or by virtue, or by comparison, or by course of law. The righteous man by imputation is he, whom Habakkuk speaks of, chap. 2.4. The just shall live by his faith.
The righteous man by vertue is he, whom Dauid - speaketh of, Psal. 11.3. If the foundations be destroyed, what can the righteous doe? There the righteous man is he, whom we call virum bonum, a good man.
The righteous man by virtue is he, whom David - speaks of, Psalm 11.3. If the foundations be destroyed, what can the righteous doe? There the righteous man is he, whom we call virum bonum, a good man.
The righteous man by comparison is he, whom Habakkuk speaketh of, chap. 1.13. Wherefore holdest thou thy tongue, when the wicked deuoureth the man, that is more righteous, then he.
The righteous man by comparison is he, whom Habakkuk speaks of, chap. 1.13. Wherefore holdest thou thy tongue, when the wicked devoureth the man, that is more righteous, then he.
There the righteous man is he, that is the lesse wicked: the Iewes, though wicked, are yet called righteous in comparison of the Chaldaeans, who were more wicked. The righteous man by course of law is he, whom Esay speaketh of, chap. 5.23. Wo vnto them which iustifie the wicked for reward, and take away the righteousnesse of the righteous from him.
There the righteous man is he, that is the less wicked: the Iewes, though wicked, Are yet called righteous in comparison of the Chaldaeans, who were more wicked. The righteous man by course of law is he, whom Isaiah speaks of, chap. 5.23. Woe unto them which justify the wicked for reward, and take away the righteousness of the righteous from him.
The like phrase we haue in Micah, chap. 3.11. where it is said of the Prophets of Israel, they diuine for siluer, that is, they diuine only for monyes sake.
The like phrase we have in micah, chap. 3.11. where it is said of the prophets of Israel, they divine for silver, that is, they divine only for moneys sake.
They sold the righteous for siluer, and the poore for a paire of shoes ] By the poore here we may vnderstand the cause of the poore: as in Amos 5.12. They afflict the iust, they take a bribe, and they turne aside the poore in the gate.
They sold the righteous for silver, and the poor for a pair of shoes ] By the poor Here we may understand the cause of the poor: as in Amos 5.12. They afflict the just, they take a bribe, and they turn aside the poor in the gate.
They sold the poore for a paire of shoes ] If they sold, some bought. Such buyers we finde, Amos 6.8. They tooke order to buy the needie for siluer, and the poore for a paire of shoes.
They sold the poor for a pair of shoes ] If they sold, Some bought. Such buyers we find, Amos 6.8. They took order to buy the needy for silver, and the poor for a pair of shoes.
They sold the righteous for siluer, and the poore for a paire of shoes ] Here the Iudges of Israel are taxed for Crueltie, and Couetousnesse: for Cruelty, because they sold the righteous, and the poore:
They sold the righteous for silver, and the poor for a pair of shoes ] Here the Judges of Israel Are taxed for Cruelty, and Covetousness: for Cruelty, Because they sold the righteous, and the poor:
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God would not turne away his punishments from Israel, because of the Cruelty and Couetousnes in the Iudges of Israel. These sins are most eminent in Iudges and Magistrates, but are reproveable in all sorts of men.
God would not turn away his punishments from Israel, Because of the Cruelty and Covetousness in the Judges of Israel. These Sins Are most eminent in Judges and Magistrates, but Are reprovable in all sorts of men.
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and brings vs within the danger of falling daily from bad to worse; vulnerat nos in bonis naturalibus, occidit in gratuitis, saith Cornelius Mussus B. of Bitonto:
and brings us within the danger of falling daily from bad to Worse; vulnerable nos in bonis Naturalibus, occidit in gratuitis, Says Cornelius Mussus B. of Bitonto:
What remaineth, but that we powre forth our prayers to Almightie God, that he will be pleased to giue vs true repentance for the wickednes of our fore-passed liues,
What remains, but that we pour forth our Prayers to Almighty God, that he will be pleased to give us true Repentance for the wickedness of our forepassed lives,
their Crueltie, and their Couetousnesse. They sold the righteous and the poore, this was Crueltie: they sold them for siluer, and for a paire of shoes;
their Cruelty, and their Covetousness. They sold the righteous and the poor, this was Cruelty: they sold them for silver, and for a pair of shoes;
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The word in the originall is NONLATINALPHABET The Septuagint do render it, NONLATINALPHABET, that tread vnder foote vpon the dust of the earth the heads of the poore.
The word in the original is The septuagint do render it,, that tread under foot upon the dust of the earth the Heads of the poor.
By this phrase then our Prophet giueth vs to vnderstand, that the Israelites, the rich and the mighty among them, did with delight behold the dust of the earth vpon the heads of the poore;
By this phrase then our Prophet gives us to understand, that the Israelites, the rich and the mighty among them, did with delight behold the dust of the earth upon the Heads of the poor;
The dust of the earth ] Old Samaeus in Ioseph Ben-Gorion, tells vs of an ancient custome among the Hebrewes concerning such as were impleaded or arraigned before their Iudges:
The dust of the earth ] Old Samaeus in Ioseph Ben-Gorion, tells us of an ancient custom among the Hebrews Concerning such as were impleaded or arraigned before their Judges:
as Drusius thinketh, then are the Magis••ates of Israel here nipped, and checked for selling the cause of the poore to their rich aduersaries, thereby making to themselues vnlawfull, and excessiue gaine, and lucre.
as Drusius Thinketh, then Are the Magis••ates of Israel Here nipped, and checked for selling the cause of the poor to their rich Adversaries, thereby making to themselves unlawful, and excessive gain, and lucre.
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The dust of the earth on the head of the poore ] The casting of dust or earth vpon the head, was of old and long time a ceremonie, whereby men in sad and dolefull plight were wont to expresse their griefe.
The dust of the earth on the head of the poor ] The casting of dust or earth upon the head, was of old and long time a ceremony, whereby men in sad and doleful plighted were wont to express their grief.
There it is said, that Ioshua, and the elders of Israel, to testifie their griefe for the ouerthrow giuen them by the men of Ai, rent their clothes, fell to the earth vpon their faces,
There it is said, that Ioshua, and the Elders of Israel, to testify their grief for the overthrow given them by the men of Ai, rend their clothes, fell to the earth upon their faces,
the Beniamite that brought the heauy newes of the Arke of the Lord taken by the Philistines, and of the death of Hophni & Phinehas the two sons of Eli, in tokē of his griefe came to Shiloh, with his clothes rent,
the Benjamite that brought the heavy news of the Ark of the Lord taken by the philistines, and of the death of Hophni & Phinehas the two Sons of Eli, in token of his grief Come to Shiloh, with his clothes rend,
Other like places of holy writ I might produce, yet further to shew, that the aspersion or sprinkling of earth, dust, or ashes vpon the head was a ceremonie in vse with such,
Other like places of holy writ I might produce, yet further to show, that the aspersion or sprinkling of earth, dust, or Ashes upon the head was a ceremony in use with such,
as had in themselues iust cause of griefe, heauinesse, mourning, or lamentation. But this is by the places already alleaged, sufficiently declared vnto you.
as had in themselves just cause of grief, heaviness, mourning, or lamentation. But this is by the places already alleged, sufficiently declared unto you.
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then are the rulers of Israel, and the rich among them here taxed for their hard-heartednesse towards the poore, for their couetousnes and cruelty, whereby they oppressed the poore; to this sense:
then Are the Rulers of Israel, and the rich among them Here taxed for their hardheartedness towards the poor, for their covetousness and cruelty, whereby they oppressed the poor; to this sense:
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They ] the rulers of Israel, and the rich men there, They pant after the dust of the earth ] they greedily desire to see the dust of the earth sprinckled, on the head of the poore ] they make it their pleasure, to giue the honest poore man, iust cause of griefe, and mourning.
They ] the Rulers of Israel, and the rich men there, They pant After the dust of the earth ] they greedily desire to see the dust of the earth sprinkled, on the head of the poor ] they make it their pleasure, to give the honest poor man, just cause of grief, and mourning.
They pant after the dust of the earth ] The dust; sometime it betokeneth a low and base estate, 1. Sam. 2.8. Hannah in her song of thankfulnes, praising the Lord for his beneficence towards the humble & despised, saith, He raiseth the poore out of the dust, and lifteth vp the begger from the dunghill.
They pant After the dust of the earth ] The dust; sometime it Betokeneth a low and base estate, 1. Sam. 2.8. Hannah in her song of thankfulness, praising the Lord for his beneficence towards the humble & despised, Says, He Raiseth the poor out of the dust, and lifts up the beggar from the dunghill.
The Lord through his Almighty power, and of his goodnes, exalteth the poore and abiect amongst men from their vile & contemptible estate to some degree of honour.
The Lord through his Almighty power, and of his Goodness, Exalteth the poor and abject among men from their vile & contemptible estate to Some degree of honour.
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Againe, God pleadeth the cause of the widowes and fatherl•sse children. The commandement concerning them is, Exod. 22.22. Yee shall not afflict any widow or fatherlesse childe. It is repeated, Zach. 7.10. Oppresse not the widow, nor the fatherlesse. Such is the commandment.
Again, God pleads the cause of the Widows and fatherl•sse children. The Commandment Concerning them is, Exod 22.22. Ye shall not afflict any widow or fatherless child. It is repeated, Zach 7.10. Oppress not the widow, nor the fatherless. Such is the Commandment.
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That is, though the poore doe already sit vpon the dust of the earth, and are thereby in the eyes of the world, base, vile, and contemptible, yet do the rulers of Israel, and the rich among them, still pant after the dust of the earth vpon their heads, their delight is to behold them euer wallowing in the dust of the earth, to see them yet more base, more vile, more contemptible. Yea, they can bee contented that the dust, whereof Dauid speaketh, Psal. 22.15. The dust of death be vpon their heads, that the graue haue power ouer them, that the pit shut her mouth vpon them.
That is, though the poor do already fit upon the dust of the earth, and Are thereby in the eyes of the world, base, vile, and contemptible, yet do the Rulers of Israel, and the rich among them, still pant After the dust of the earth upon their Heads, their delight is to behold them ever wallowing in the dust of the earth, to see them yet more base, more vile, more contemptible. Yea, they can be contented that the dust, whereof David speaks, Psalm 22.15. The dust of death be upon their Heads, that the graven have power over them, that the pit shut her Mouth upon them.
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They all checke Israel, the heads of Israel, the Magistrates, Rulers, and Gouernors of Israel, the rich of Israel, for their cruelty, their couetousnes, and their oppression of the poore of Israel, and they yeeld vnto vs this lesson.
They all check Israel, the Heads of Israel, the Magistrates, Rulers, and Governors of Israel, the rich of Israel, for their cruelty, their covetousness, and their oppression of the poor of Israel, and they yield unto us this Lesson.
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Concerning strangers the commandement is, Exod. 2•. 21. Thou shalt neither vex a stranger, nor oppresse him. It is repeated, Levit. 19.33. If a stranger s•iourne with thee, ye shall not vexe him;
Concerning Strangers the Commandment is, Exod 2•. 21. Thou shalt neither vex a stranger, nor oppress him. It is repeated, Levit. 19.33. If a stranger s•iourne with thee, you shall not vex him;
Doe men regard it? Doe they not rather with their churlish and vnkinde words and deeds torment the a king heart of the stranger? If they doe so, the Lord is ready to auenge the strangers cause,
Doe men regard it? Do they not rather with their churlish and unkind words and Deeds torment the a King heart of the stranger? If they do so, the Lord is ready to avenge the Strangers cause,
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This protection ouer the fatherlesse and widowes is also ascribed vnto the Lord, Deut. 10 18. The Lord doth execute the iudgement of the fatherlesse and widow.
This protection over the fatherless and Widows is also ascribed unto the Lord, Deuteronomy 10 18. The Lord does execute the judgement of the fatherless and widow.
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yea, though he be a stranger, or a soiourner. It is repeated, Deut. 15.7. If there be among you a poore man, thou shalt not harden thine heart, nor shut thine hand from him;
yea, though he be a stranger, or a sojourner. It is repeated, Deuteronomy 15.7. If there be among you a poor man, thou shalt not harden thine heart, nor shut thine hand from him;
Doe men regard it? Doe they not rather harden their hearts, and shut their hands against the poore? Do they not rob them, vexe them, oppresse them, crush them? Doe they not euen now as bad as the Israeli•es in my text did? Do they not sell the poore, for siluer, for shoes, for a trifle? Doe they not euen now pant after the dust of the earth on the head of the poore? If they doe so, the Lord is ready to doe them right,
Doe men regard it? Do they not rather harden their hearts, and shut their hands against the poor? Do they not rob them, vex them, oppress them, crush them? Do they not even now as bad as the Israeli•es in my text did? Do they not fell the poor, for silver, for shoes, for a trifle? Do they not even now pant After the dust of the earth on the head of the poor? If they do so, the Lord is ready to do them right,
where, to such as oppresse the poore and crush the needie, the Lord God hath sworne by his holinesse, that loe, the dayes shall come vpon them, wherein he will take them away with hookes, and their posteritie with fish-hookes.
where, to such as oppress the poor and crush the needy, the Lord God hath sworn by his holiness, that lo, the days shall come upon them, wherein he will take them away with hooks, and their posterity with fishhooks.
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and will spoyle the soule of those, that spoyle them. And chap. 23.11. disswading vs from wronging of the poore, he brings the like motiue, Their redeemer is mighty, hee shall plead their cause with you.
and will spoil the soul of those, that spoil them. And chap. 23.11. dissuading us from wronging of the poor, he brings the like motive, Their redeemer is mighty, he shall plead their cause with you.
He pleadeth against the Cruell. Against the Chaldeans, Esai. 47.5, 6. Sit thou silent, and get thee into darknes, O daughter of the Chaldeans, thou shalt be no more called the Lady of kingdomes.
He pleads against the Cruel. Against the Chaldeans, Isaiah. 47.5, 6. Fit thou silent, and get thee into darkness, Oh daughter of the Chaldeans, thou shalt be no more called the Lady of kingdoms.
Doth God plead the cause of the poore against the cruell, the couetous, & oppressors? This may serue to reproue ye cruel, the couetous, & the oppressors of this age.
Does God plead the cause of the poor against the cruel, the covetous, & Oppressors's? This may serve to reprove you cruel, the covetous, & the Oppressors's of this age.
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These two, Cruelty and Couetousnesse, that boundlesse, this vnsatiable, like the two daughters of the horsleech, Prov. 30.15. haue bin so long vsed to cry, Giue, Giue; that they will neuer be brought to say, It is enough. The first borne of these two, Cruelty, and Couetousnes, is Oppression, that loud-crying sinne, vnder which this our land in euery corner almost groneth:
These two, Cruelty and Covetousness, that boundless, this unsatiable, like the two daughters of the horseleech, Curae 30.15. have been so long used to cry, Give, Give; that they will never be brought to say, It is enough. The First born of these two, Cruelty, and Covetousness, is Oppression, that loud-crying sin, under which this our land in every corner almost groans:
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Can I do it better, then by setting before your eyes the deformitie and vglines of the men, in whom they raigne? And who are they? will you haue their character,
Can I do it better, then by setting before your eyes the deformity and ugliness of the men, in whom they Reign? And who Are they? will you have their character,
Oppressors of the poore, crushers of the needy. See you not in the shape of men, Monsters, Kine, Lyons, with teeth like speares and arrowes, with iawes like kniues, with tongues like swords? Will you yet conuerse with them? will you haue any further fellowship, any further acquaintance with them? You will say;
Oppressors's of the poor, crushers of the needy. See you not in the shape of men, Monsters, Kine, Lyons, with teeth like spears and arrows, with Jaws like knives, with tongues like swords? Will you yet converse with them? will you have any further fellowship, any further acquaintance with them? You will say;
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if by that sentence they are damned, who haue not succoured and releiued the poore, much more shall they be damned, who haue oppressed, and crushed the poore: That sentence thus proceedeth:
if by that sentence they Are damned, who have not succored and relieved the poor, much more shall they be damned, who have oppressed, and crushed the poor: That sentence thus Proceedeth:
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They are such, as eat and deuoure vs vp with Ʋsurie; such as spoile vs by monopolies, by engrossing, by false wares, by subtile bargain•s; such as wrong vs, by enclosing of Commons; such as wring vs, by enhaunsing of rents; such as rob the Church, in pulling away the maintenance of the Ministers thereof, in possessing their right, in appropriating or deteining their tithes; such as thrust husbandmen out of their liuings, & in their steed place a shepheard with his dog;
They Are such, as eat and devour us up with Ʋsurie; such as spoil us by monopolies, by engrossing, by false wares, by subtle bargain•s; such as wrong us, by enclosing of Commons; such as wring us, by enhaunsing of rends; such as rob the Church, in pulling away the maintenance of the Ministers thereof, in possessing their right, in appropriating or detaining their Tithes; such as thrust husbandmen out of their livings, & in their steed place a shepherd with his dog;
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will you call them men? nay) monsters of men, kine of Bashan, Lyons, whose teeth, iawes, and tongues are as speares, and arrowes, and kniues, and swords, to eate & deuoure the needy and the poore.
will you call them men? nay) monsters of men, kine of Bashan, Lyons, whose teeth, Jaws, and tongues Are as spears, and arrows, and knives, and swords, to eat & devour the needy and the poor.
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What can be the end of these men? Shall not the day come, wherein dogs shall licke their bloud, as once they did, the bloud of Ahab, 1. Kin. 22.38. or the fowles of heauen shall feed on their carkasses, as they once did, on the carkasses of those of Ahabs house, that died in the field, 1. King. 21.24.
What can be the end of these men? Shall not the day come, wherein Dogs shall lick their blood, as once they did, the blood of Ahab, 1. Kin. 22.38. or the fowls of heaven shall feed on their carcases, as they once did, on the carcases of those of Ahabs house, that died in the field, 1. King. 21.24.
Or the ground shall cleaue asunder, and swallow them vp aliue, as once it did Dathan, and Abiram, and the rest, that perished in the gaine-saying of Corah, Num. 16.32.
Or the ground shall cleave asunder, and swallow them up alive, as once it did Dathan, and Abiram, and the rest, that perished in the gainsaying of Corah, Num. 16.32.
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that day, wherein the heauens shall passe away with a great noyse, and the elements shall melt with feruent heat, the earth also & the works that are therein shall be burnt vp.
that day, wherein the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also & the works that Are therein shall be burned up.
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At that day shall these men, men of blood, bloud-thirstie and cruell men, standing among the Goats before the tribunall of the great Iudge, receiue that sentence of damnation;
At that day shall these men, men of blood, bloodthirsty and cruel men, standing among the Goats before the tribunal of the great Judge, receive that sentence of damnation;
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Depart from me, yee cursed, into euerlasting fire, prepared for the Deuill and his Angels. For I was an hungred, and yee gaue me no meat: I was thirstie, and yee gaue me no drinke: I was a stranger, and yee tooke mee not in: naked, and yee clothed me not, sicke, and in prison, and ye visited me not. O then!
Depart from me, ye cursed, into everlasting fire, prepared for the devil and his Angels. For I was an hungered, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not, sick, and in prison, and the visited me not. Oh then!
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quid fiet de istis, qui miserum insuper expiliârunt, & despoliârunt? If they who helpe not their poore and needie neighbours, shall eternally be burnt in Hell fire, much more shall they be there burnt, who robbe and spoyle their poore and needie neighbours, who like the Israelites in my text, doe sell the righteous for siluer,
quid fiet de istis, qui miserum insuper expiliârunt, & despoliârunt? If they who help not their poor and needy neighbours, shall eternally be burned in Hell fire, much more shall they be there burned, who rob and spoil their poor and needy neighbours, who like the Israelites in my text, do fell the righteous for silver,
and the poore for a paire of shoes, and doe pant after the dust of the earah on the head of their poore brethren, What shall I say more to such? I can onely wish that some remorse and penitencie, may bee wrought in their hearts through the remembrance of my present doctrine, God pleadeth the cause of the poore against the cruell, the couetous, and oppressours.
and the poor for a pair of shoes, and do pant After the dust of the earah on the head of their poor brothers, What shall I say more to such? I can only wish that Some remorse and Penitency, may be wrought in their hearts through the remembrance of my present Doctrine, God pleads the cause of the poor against the cruel, the covetous, and Oppressors's.
Is it so? Then in the second place, may this doctrine serue for the consolation, or comfort of the poore and needie, who now lie groaning vnder the tyrannie of the cruell and couetous oppressours of this age.
Is it so? Then in the second place, may this Doctrine serve for the consolation, or Comfort of the poor and needy, who now lie groaning under the tyranny of the cruel and covetous Oppressors's of this age.
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God pleads their cause, God is their Redeemer, God righteth their wrongs, God spoyleth their spoylers, God takes the care, God takes the tuition of them.
God pleads their cause, God is their Redeemer, God righteth their wrongs, God spoileth their spoilers, God Takes the care, God Takes the tuition of them.
and pointed at with the finger, and triumphed ouer by such, as tread you vnderfoot; yet comfort your selues in this your affliction, God pleads your cause.
and pointed At with the finger, and triumphed over by such, as tread you underfoot; yet Comfort your selves in this your affliction, God pleads your cause.
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and among his friends, he is out of Gods protection. The widdow, that plaieth (as Calvin speaketh) the she-Deuill, that troubleth & vexeth her neighbours, with whom there is more to doe,
and among his Friends, he is out of God's protection. The widow, that playeth (as calvin speaks) the she-Deuill, that Troubles & vexes her neighbours, with whom there is more to do,
then with many a man, shee is out of Gods protection. The fatherlesse-childe, that giues himselfe to naughtinesse, shakes of the yoke of pietie, becomes an vnthrift in spite of God,
then with many a man, she is out of God's protection. The fatherlesse-childe, that gives himself to naughtiness, shakes of the yoke of piety, becomes an unthrift in spite of God,
and the world, he is out of Gods protection. The poore, whosoeuer they be, that haue not the feare of God before their eyes, that are giuen ouer to worke wickednesse, and that greedilie;
and the world, he is out of God's protection. The poor, whosoever they be, that have not the Fear of God before their eyes, that Are given over to work wickedness, and that greedily;
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such as liue peaceably with all men, such as are truely dist•essed before the Lord, such as humble themselues vnder the mightie hand of God, such as cast all their cares and sowrowes vpon the Lord. Such are the poore, that may receiue true comfort from my propounded doctrine;
such as live peaceably with all men, such as Are truly dist•essed before the Lord, such as humble themselves under the mighty hand of God, such as cast all their Cares and sowrowes upon the Lord. Such Are the poor, that may receive true Comfort from my propounded Doctrine;
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] For the meeke, the word in the originall is NONLATINALPHABET The same word, Psal. 10.17. is rendred in our new translation, the humble. So it is translated by the Seauentie, and the vulgar Interpreter. Some translate it, the poore, some, the miserable; some, the afflicted. The originall word well beareth euery of these significations:
] For the meek, the word in the original is The same word, Psalm 10.17. is rendered in our new Translation, the humble. So it is translated by the Seauentie, and the Vulgar Interpreter. some translate it, the poor, Some, the miserable; Some, the afflicted. The original word well bears every of these significations:
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The way of these men may here be taken properly, or figuratiuely. If it be taken properly; then we are here to vnderstand, that the richer sort of the Israelites, did make the poore to turne aside out of their way to give them place, or, did make the poore euen for feare of them, to keepe out of their sight.
The Way of these men may Here be taken properly, or figuratively. If it be taken properly; then we Are Here to understand, that the Richer sort of the Israelites, did make the poor to turn aside out of their Way to give them place, or, did make the poor even for Fear of them, to keep out of their sighed.
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for their cause, their right, their businesse, their trade or course of life; then are we here to vnderstand, that the richer sort of the Israelites did peruert the right of the poore, did hinder their purposes, did disturbe their courses, and did so confound them, that they were not able to make any prouision for themselues.
for their cause, their right, their business, their trade or course of life; then Are we Here to understand, that the Richer sort of the Israelites did pervert the right of the poor, did hinder their Purposes, did disturb their courses, and did so confound them, that they were not able to make any provision for themselves.
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This metaphoricall signification of a way we meet with, Exod. 18.20. There Moses is counselled by Iethro, to shew his people the way wherein they were to walke.
This metaphorical signification of a Way we meet with, Exod 18.20. There Moses is counseled by Jethro, to show his people the Way wherein they were to walk.
in all which, as in this place, the way betokeneth, the cause of a man, his right, his busines, his trade, or course of life. A•ter this figuratiue signification some doe thus expound these words:
in all which, as in this place, the Way Betokeneth, the cause of a man, his right, his business, his trade, or course of life. A•ter this figurative signification Some do thus expound these words:
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It is Caluninia; their false accusing of the poore, a sinne that euermore attendeth vpon Oppression. For the cruell, and couetous wretch, who is perswaded that his greatnesse chiefly consisteth in the oppression of the poore, will be sure so to prouide, to keepe the poore vnder, that they shall neuer be able to reuenge the wrongs done vnto them.
It is Calumny; their false accusing of the poor, a sin that evermore attends upon Oppression. For the cruel, and covetous wretch, who is persuaded that his greatness chiefly Consisteth in the oppression of the poor, will be sure so to provide, to keep the poor under, that they shall never be able to revenge the wrongs done unto them.
The Lord will not turne away his punishments from the offenders in this kind; from such, as turne aside or peruert, the way of the meeke, and the poore.
The Lord will not turn away his punishments from the offenders in this kind; from such, as turn aside or pervert, the Way of the meek, and the poor.
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It is their dutie not to be carelesse of the poore, not to grieue them, not to hinder them in their honest courses, not to turne them aside out of their lawfull wayes. You that haue wherewith to maintaine your selues abundantly, you may not exempt your selues from doing seruice vnto God with your abundance.
It is their duty not to be careless of the poor, not to grieve them, not to hinder them in their honest courses, not to turn them aside out of their lawful ways. You that have wherewith to maintain your selves abundantly, you may not exempt your selves from doing service unto God with your abundance.
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Begin therefore to errogate, to distribute, to lay out vpon the poore, if thou wilt not wander or stray from the way to Heauen. Loose thou the fetters of thy patrimony in this life, that hereafter thou mayest haue free accesse into Heauen.
Begin Therefore to errogate, to distribute, to lay out upon the poor, if thou wilt not wander or stray from the Way to Heaven. Lose thou the fetters of thy patrimony in this life, that hereafter thou Mayest have free access into Heaven.
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Cast away the burthen of thy riches, cast away thy voluntarie bonds; cast away thy anxieties, thy irkesomnesse, wherewith for many yeares thou hast beene disquieted;
Cast away the burden of thy riches, cast away thy voluntary bonds; cast away thy anxieties, thy irkesomnesse, wherewith for many Years thou hast been disquieted;
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The like hath the same good father, Serm. 227. de Tempore: Si aperueris pauperibus manus tuas, Christus tibi aperiet januas suas, vt Paradisi possessor introeas:
The like hath the same good father, Sermon 227. de Tempore: Si aperueris pauperibus manus tuas, Christus tibi aperiet januas suas, vt Paradisi possessor introeas:
If thou wilt open thy hand vnto the poore, Christ will open his gates vnto thee, that thou maist enter the possession of Paradise; the Paradise of Heauen.
If thou wilt open thy hand unto the poor, christ will open his gates unto thee, that thou Mayest enter the possession of Paradise; the Paradise of Heaven.
THey who haue begun to goe beyond the lines, and the limits prefined vnto them in the word of God, doe by little and little proceed from euill to worse, from one wickednesse to another.
THey who have begun to go beyond the lines, and the Limits prefined unto them in the word of God, do by little and little proceed from evil to Worse, from one wickedness to Another.
This you haue seene verified in these Israelites. You haue seene their crueltie, their couetousnesse, their oppressions, their calumnies. They were cruell; they sold the righteous, they sold the poore, ver. 6. They were couetous; they sold the righteous for siluer: they sold the poore for a paire of shoes, in the same verse.
This you have seen verified in these Israelites. You have seen their cruelty, their covetousness, their oppressions, their calumnies. They were cruel; they sold the righteous, they sold the poor, ver. 6. They were covetous; they sold the righteous for silver: they sold the poor for a pair of shoes, in the same verse.
They were oppressours; they panted after the dust of the earth on the head of the poore, vers. 7. They were calumniators; false accusers of their needie brethren;
They were Oppressors's; they panted After the dust of the earth on the head of the poor, vers. 7. They were calumniators; false accusers of their needy brothers;
giuen vp to their vile affections, they feare not to commit detestable Inc•st. For A man and his father, will goe in vnto the same maide, to prophane my holy name.
given up to their vile affections, they Fear not to commit detestable Inc•st. For A man and his father, will go in unto the same maid, to profane my holy name.
Before we enter into a particular discourse of that abhominable sinne, wherewith the people of Israell are in this text charged, it will not be amisse to take a briefe view of the words as here they lie.
Before we enter into a particular discourse of that abominable sin, wherewith the people of Israel Are in this text charged, it will not be amiss to take a brief view of the words as Here they lie.
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they doe imagine. Why doe the Heathen rage, and the people imagine a vaine thing? In Psal. 5.3. The Prophet Dauid earnest and vehement in Prayer, thus speaketh of himselfe;
they do imagine. Why do the Heathen rage, and the people imagine a vain thing? In Psalm 5.3. The Prophet David earnest and vehement in Prayer, thus speaks of himself;
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A man and his father will goe in NONLATINALPHABET vnto a maide ] What maid? any maide? No. But a knowne maid, a certaine maide. So much is implyed by the Hebrew Article NONLATINALPHABET, which here is connotatiue, or discretiue.
A man and his father will go in unto a maid ] What maid? any maid? No. But a known maid, a certain maid. So much is employed by the Hebrew Article, which Here is connotative, or discretive.
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Mercer, of late the Kings professour of the Hebrew tongue, in the Vniuersitie of Paris; by this maide vnderstandeth, one, that is affianced, or betrothed to either, the sonne, or the father. Of like minde is Arias Montanus. By this maide (saith he) we vnderstand non meretricem, not a common strumpet, one that makes gaine by the prostitution and abuse of her bodie;
Mercer, of late the Kings professor of the Hebrew tongue, in the university of paris; by this maid understandeth, one, that is affianced, or betrothed to either, the son, or the father. Of like mind is Arias Montanus. By this maid (Says he) we understand non Meretricem, not a Common strumpet, one that makes gain by the prostitution and abuse of her body;
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sed viro sponsam, but one that is betrothed to a man, aut certè nubilem, or at lest, one that is marriageable and is in her fathers house appointed for wedlocke.
said viro Spouse, but one that is betrothed to a man, Or certè nubilem, or At lest, one that is marriageable and is in her Father's house appointed for wedlock.
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Some are of opinion, that by this maide, you may vnderstand, any maide; the daughter of any other man, to whom yet this man and his father vse to resort to satisfie their lusts.
some Are of opinion, that by this maid, you may understand, any maid; the daughter of any other man, to whom yet this man and his father use to resort to satisfy their Lustiest.
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Now, if we will collect, as Montanus doth, the Father knew his owne daughter, his sonne knew the same, though she were to him, his sister: or the father knew his sonnes wife, his daughter in law: or the sonne knew his fathers wife, his mother in law: or both, the father and the sonne were naught with some other mans daughter: or all these wickednesses were in that corrupt state of Israell vsually acted.
Now, if we will collect, as Montanus does, the Father knew his own daughter, his son knew the same, though she were to him, his sister: or the father knew his Sons wife, his daughter in law: or the son knew his Father's wife, his mother in law: or both, the father and the son were nought with Some other men daughter: or all these Wickednesses were in that corrupt state of Israel usually acted.
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] What? Did this man and his father goe in vnto the same maide, with a minde to prophane Gods holy Name? was this their end? No doubtlesse, it was not their end. Their end was to enioy their carnall pleasures.
] What? Did this man and his father go in unto the same maid, with a mind to profane God's holy Name? was this their end? No doubtless, it was not their end. Their end was to enjoy their carnal pleasures.
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And yet its here expressely said; they did it, to profane Gods holy Name. For the remoouing of this scruple, that old Canon of an auncient Father, will serue.
And yet its Here expressly said; they did it, to profane God's holy Name. For the removing of this scruple, that old Canon of an ancient Father, will serve.
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For the Scripture many times speaketh as the custome of the common people is. This rule the Iesuite Pererius in his Comment vpon Genes. chap. 43.6. thus plainely deliuereth.
For the Scripture many times speaks as the custom of the Common people is. This Rule the Iesuite Pererius in his Comment upon Genesis. chap. 43.6. thus plainly Delivereth.
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This Canon rightly vnderstood, much helpeth for the explanation of diuers Scripture places. In Psal. 10.6. according to the vulgar Latin, we read, Qui diligit iniquitatem, odit animam suam;
This Canon rightly understood, much Helpeth for the explanation of diverse Scripture places. In Psalm 10.6. according to the Vulgar Latin, we read, Qui diligit iniquitatem, odit animam suam;
the vulgar Interpreter makes Israel thus to speake to Iudah, and other his sonnes, In meam hoc fecistis miseriam, vt indicaretis ei, & alium vos habere fratrem;
the Vulgar Interpreter makes Israel thus to speak to Iudah, and other his Sons, In meam hoc Fecistis Miseriam, vt indicaretis ei, & Alium vos habere fratrem;
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Iacobs ten sonnes, when they were in Egypt to buy corne, told Ioseph (whom then they knew not to be Ioseph ) that their yongest brother was liuing. But did they doe it with a mind to bring misery vpon their aged father Iacob: Iacob himselfe could not thinke so,
Iacobs ten Sons, when they were in Egypt to buy corn, told Ioseph (whom then they knew not to be Ioseph) that their youngest brother was living. But did they do it with a mind to bring misery upon their aged father Iacob: Iacob himself could not think so,
Yet because by that their deed, miserie might haue fallen vpon their father Iacob, Iacob saith vnto them after a vulgar custome of speech, In meam hoc fecistis miseriam, you haue done this to make me miserable. In 2. King. 4.16.
Yet Because by that their deed, misery might have fallen upon their father Iacob, Iacob Says unto them After a Vulgar custom of speech, In meam hoc Fecistis Miseriam, you have done this to make me miserable. In 2. King. 4.16.
If you see a sicke man intemperate, or refusing to follow the aduise of his learned Physitian, you wil straight way say, this man seekes his owne death; hee will kill himselfe;
If you see a sick man intemperate, or refusing to follow the advise of his learned physician, you will straight Way say, this man seeks his own death; he will kill himself;
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The Hebrew hath, the name of my holinesse: where the substantiue is put for the adiectiue, the Abstract for the Concrete: which in that holy tongue is very vsuall.
The Hebrew hath, the name of my holiness: where the substantive is put for the adjective, the Abstract for the Concrete: which in that holy tongue is very usual.
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Its ground of Holinesse, that is, its holy ground. In the 12. of Exod. vers. 16. Moses and Aaron are charged to say vnto the people of Israel: In the seauenth day there shall be a conuocation of holinesse vnto you.
Its ground of Holiness, that is, its holy ground. In the 12. of Exod vers. 16. Moses and Aaron Are charged to say unto the people of Israel: In the Seventh day there shall be a convocation of holiness unto you.
Were it needfull I could shew vnto you, that the Spirit of Gods holinesse, the arme of his holinesse, the mountaine of his holinesse, the temple of his holinesse, the habitation of his holinesse, are put for his holy Spirit;
Were it needful I could show unto you, that the Spirit of God's holiness, the arm of his holiness, the mountain of his holiness, the temple of his holiness, the habitation of his holiness, Are put for his holy Spirit;
that garments of holinesse, vessels of holinesse, stones of holinesse, bread of holinesse, flesh of holinesse, and oyle of holinesse, are in the holy Bible, put for holy garments, holy vessels, holy stones, holy bread, holy flesh, holy oyle.
that garments of holiness, vessels of holiness, stones of holiness, bred of holiness, Flesh of holiness, and oil of holiness, Are in the holy bible, put for holy garments, holy vessels, holy stones, holy bred, holy Flesh, holy oil.
But I haue said enough, to shew what I intended, namely, that vsually in the Holy tongue, the Abstract is put for the Concrete, as holinesse, for holy: as in this my text.
But I have said enough, to show what I intended, namely, that usually in the Holy tongue, the Abstract is put for the Concrete, as holiness, for holy: as in this my text.
Can Gods holy name be prophaned by men? Why not, sith it may be sanctified by men? That the name of God may be sanctified by men, its out of doubt, Caput votorum, the very first petition, which wee are taught to poure forth vnto God, is, that his name may be sanctified, Hallowed be thy name:
Can God's holy name be Profaned by men? Why not, sith it may be sanctified by men? That the name of God may be sanctified by men, its out of doubt, Caput votorum, the very First petition, which we Are taught to pour forth unto God, is, that his name may be sanctified, Hallowed be thy name:
Yet Caput votorum, the first petition of our prayer is, Hallowed bee thy name. Our desire therein is, that Gods name which is holy of it selfe, may bee so accounted off by vs, may bee holily vsed by vs,
Yet Caput votorum, the First petition of our prayer is, Hallowed be thy name. Our desire therein is, that God's name which is holy of it self, may be so accounted off by us, may be holily used by us,
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so when for our impure and spotted liues, men blaspheme the name of God, and dishonour him, the name of God is prophaned. Well then, doth our Prophet Amos heere charge the people of Israel with prophanation of Gods holy name,
so when for our impure and spotted lives, men Blaspheme the name of God, and dishonour him, the name of God is Profaned. Well then, does our Prophet Amos Here charge the people of Israel with profanation of God's holy name,
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A man and his father ] A sonne and his father, will goe in vnto the same mayde ] do ordinarily, without feare or shame, commit filthinesse with the same young woman,
A man and his father ] A son and his father, will go in unto the same maid ] do ordinarily, without Fear or shame, commit filthiness with the same young woman,
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The sinne is vnlawfull pleasure, taken either in incest, or in adultery, or in fornication, or in any other vncleannesse: the consequent is, the prophaning of the holy name of God.
The sin is unlawful pleasure, taken either in Incest, or in adultery, or in fornication, or in any other uncleanness: the consequent is, the profaning of the holy name of God.
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yet the most greeuous of them is incest. Incest! It is one of the grossest vices of lust. Euery mixture of man and woman of the same kinred, within the degrees forbidden by the law of God, is Incest. It is forbidden in the seuenth Commandement, wherein,
yet the most grievous of them is Incest. Incest! It is one of the Grossest vices of lust. Every mixture of man and woman of the same kindred, within the Degrees forbidden by the law of God, is Incest. It is forbidden in the Seventh Commandment, wherein,
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although adulterie be onely mentioned, yet vnder that kinde of vncleannesse, are comprehended and noted, Sodomitrie, incest, rape, simple fornication, all the rest, together with their causes, occasions, effects, antecedents, and consequents.
although adultery be only mentioned, yet under that kind of uncleanness, Are comprehended and noted, Sodomitry, Incest, rape, simple fornication, all the rest, together with their Causes, occasions, effects, antecedents, and consequents.
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Heere you see, A sonne and his father went in vnto the same maide. If this maide were wife vnto the father, then was shee stepmother to the sonne, and the sonne was incestuous.
Here you see, A son and his father went in unto the same maid. If this maid were wife unto the father, then was she stepmother to the son, and the son was incestuous.
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This vncleannesse the very Heathen haue detested. S. Paul acknowledgeth as much, 1. Cor. 5.1. It is reported commonly, that there is fornication among you, and such fornication, as is not so much as named amongst the Gentiles, that one should haue his fathers wife.
This uncleanness the very Heathen have detested. S. Paul acknowledgeth as much, 1. Cor. 5.1. It is reported commonly, that there is fornication among you, and such fornication, as is not so much as nam among the Gentiles, that one should have his Father's wife.
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They giue vs to vnderstand of Antiochus sonne of Seleucus; how he burning with the incestuous loue of his mother in law Stratonice, got her by his Fathers assent to be his wife:
They give us to understand of Antiochus son of Seleucus; how he burning with the incestuous love of his mother in law Stratonice, god her by his Father's assent to be his wife:
They tell vs of Darius, sonne of Artaxerxes, how he obtained of his father by request, that he might take to wife, his mother in law, Aspasia. They relate vnto vs,
They tell us of Darius, son of Artaxerxes, how he obtained of his father by request, that he might take to wife, his mother in law, Aspasia. They relate unto us,
Know you not that you are Emperour? you giue lawes, you take none: With this her answere Antoninus inflamed, matrem duxit vxorem, he married his mother.
Know you not that you Are Emperor? you give laws, you take none: With this her answer Antoninus inflamed, matrem duxit vxorem, he married his mother.
and so disolute, that they blushed not once, to pollute themselues with fornication, with adulterie, with incest, with all manner of filthinesse: and hereby was the holy name of God prophaned. It is true.
and so dissolute, that they blushed not once, to pollute themselves with fornication, with adultery, with Incest, with all manner of filthiness: and hereby was the holy name of God Profaned. It is true.
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In 2. Sam. 12.14 they are the expresse words of Nathan vnto Dauid, By this deed thou hast giuen great occasion to the enemies of the Lord to blaspheme.
In 2. Sam. 12.14 they Are the express words of Nathan unto David, By this deed thou hast given great occasion to the enemies of the Lord to Blaspheme.
The name of God was likewise blasphemed for the sinnes of the Israelites. The Israelites defiling themselues with the Idols of the Heathen, with their abhominations, with their iniquities, are in the Bookes of the Prophets reprooued for prophaning the name of the Lord.
The name of God was likewise blasphemed for the Sins of the Israelites. The Israelites defiling themselves with the Idols of the Heathen, with their abominations, with their iniquities, Are in the Books of the prophets reproved for profaning the name of the Lord.
It is the complaint of the Lord himselfe, Esai 52.5. My name continually euery day is blasphemed: and Ezech. 36.20.22.23. The Israelites liuing among the Heathen haue prophaned my Holy name. The Heathen there could say:
It is the complaint of the Lord himself, Isaiah 52.5. My name continually every day is blasphemed: and Ezekiel 36.20.22.23. The Israelites living among the Heathen have Profaned my Holy name. The Heathen there could say:
Hi; populus Iehovae these are the people of the Lord; these are come out of the land of the Lord. A holy people sure. The Israelites, you see, sinned:
Him; populus Iehovae these Are the people of the Lord; these Are come out of the land of the Lord. A holy people sure. The Israelites, you see, sinned:
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The then-Iewes, notwithstanding they made their boast of God, and knew his will, and were confident, that they were guides of the blind, the light of them which were in darkenesse, instructors of the foolish, teachers of babes, that they had the forme of knowledge, and of the truth in the law;
The then-Iewes, notwithstanding they made their boast of God, and knew his will, and were confident, that they were guides of the blind, the Light of them which were in darkness, instructors of the foolish, Teachers of babes, that they had the Form of knowledge, and of the truth in the law;
The reproofe is, Rom. 2.21. &c. Thou which teachest another, teachest thou not thy selfe? Thou that preachest, a man should not steale, doest thou steale? Thou that sayest, a man should not commit adulterie, doest thou commit adulterie? Thou that abhorrest Idols, doest thou commit sacriledge? Thou that makest thy boast of the law, through breaking of the law dishonourest thou God? It followeth, vers. 24. For the name of God is blasphemed among the Gentiles through you.
The reproof is, Rom. 2.21. etc. Thou which Teachest Another, Teachest thou not thy self? Thou that Preachest, a man should not steal, dost thou steal? Thou that Sayest, a man should not commit adultery, dost thou commit adultery? Thou that Abhorrest Idols, dost thou commit sacrilege? Thou that Makest thy boast of the law, through breaking of the law dishonourest thou God? It follows, vers. 24. For the name of God is blasphemed among the Gentiles through you.
Is it true? Incestuous persons, adulterers, fornicators, and other vncleane sinners, are they oftentimes the cause of prophaning the holy name of God? Then (dearely beloued) let vs from hence be admonished,
Is it true? Incestuous Persons, Adulterers, fornicators, and other unclean Sinners, Are they oftentimes the cause of profaning the holy name of God? Then (dearly Beloved) let us from hence be admonished,
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so to spend the remainder of our pilgrimage in this present world, in all holy conuersation, that no boyling, inordinate or vnruly motions, no vicious or vnchast affections, no act of vncleannesse, may so far haue dominion ouer vs,
so to spend the remainder of our pilgrimage in this present world, in all holy Conversation, that no boiling, inordinate or unruly motions, no vicious or unchaste affections, no act of uncleanness, may so Far have dominion over us,
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that is, When God for any euill worke is blasphemed, thou by thine euill worke blasphemest God. To the same purpose sayth the same Father, Tract. 27. in Iohan. Rarò iam inuenivntur, qui linguâ blasphemant Deum; sed multi, qui vitâ:
that is, When God for any evil work is blasphemed, thou by thine evil work Blasphemest God. To the same purpose say the same Father, Tract. 27. in John Rarò iam inuenivntur, qui linguâ blasphemant God; sed multi, qui vitâ:
Seldome now adayes doe we finde any that with their tongue blaspheme God, but many that blaspheme him with their life. Such were they in S. Pauls time, of whom the blessed Apostle, Tit. 1.16. sayth:
Seldom now adays do we find any that with their tongue Blaspheme God, but many that Blaspheme him with their life. Such were they in S. Paul's time, of whom the blessed Apostle, Tit. 1.16. say:
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They professe that they know God, but in workes they denie him. And will we be such? Farre be it from vs. We professe that we know God, we professe our selues his seruants;
They profess that they know God, but in works they deny him. And will we be such? far be it from us We profess that we know God, we profess our selves his Servants;
For (as St Paul speaketh) this is the will of God, euen your sanctification, that yee should absteine from fornication, that euery one of you should know how to possesse his vessell in sanctification and honor, not in the lust of concupiscence,
For (as Saint Paul speaks) this is the will of God, even your sanctification, that ye should abstain from fornication, that every one of you should know how to possess his vessel in sanctification and honour, not in the lust of concupiscence,
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And therefore as the same Apostle aduiseth the Ephesians, Chap. 5.3. so aduise I you: Fornication and vncleannesse let them not be once named amongst you, as it becommeth Saints.
And Therefore as the same Apostle adviseth the Ephesians, Chap. 5.3. so advise I you: Fornication and uncleanness let them not be once nam among you, as it becomes Saints.
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Not once named! How then is it that the Apostle nameth them? How is it, that in this exercise I haue named vnto you incest, adultery, fornication, and other sinnes of vncleannesse? Yes beloued; you may name them;
Not once nam! How then is it that the Apostle names them? How is it, that in this exercise I have nam unto you Incest, adultery, fornication, and other Sins of uncleanness? Yes Beloved; you may name them;
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If I may not once name fornication, but with detestation, then may I not commit it. If I may not commit fornication, much lesse may I commit adulterie; much lesse incest; much lesse some other sinnes of vncleannesse; sinnes against nature;
If I may not once name fornication, but with detestation, then may I not commit it. If I may not commit fornication, much less may I commit adultery; much less Incest; much less Some other Sins of uncleanness; Sins against nature;
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Memorable is the saying of Demosthenes, concerning the great price that was set him, by the notorious strumpet Lais: NONLATINALPHABET, I like not to buy Repentance so deare.
Memorable is the saying of Demosthenes, Concerning the great price that was Set him, by the notorious strumpet Lais:, I like not to buy Repentance so deer.
Doth he not thereby intimate, that dishonest pleasure, & the vnbridled desires of the flesh, haue euermore for their companion, Repentance? Diogenes, the Cynicke, resembled beautifull harlots to sweete wine, tempered with deadly poyson. What else doth he thereby intimate,
Does he not thereby intimate, that dishonest pleasure, & the unbridled Desires of the Flesh, have evermore for their Companion, Repentance? Diogenes, the Cynic, resembled beautiful harlots to sweet wine, tempered with deadly poison. What Else does he thereby intimate,
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but that vnchast lusts, howsoeuer to a carnall man, they may at first seeme sweete, they are notwithstanding full of bitternesse, and are attended with perpetuall sorrow? Crates, the Philosopher, beholding at Delphi, the golden image of the harlot Phryne brake forth into this exclamation, NONLATINALPHABET:
but that unchaste Lustiest, howsoever to a carnal man, they may At First seem sweet, they Are notwithstanding full of bitterness, and Are attended with perpetual sorrow? Crates, the Philosopher, beholding At Delphi, the golden image of the harlot Phryne brake forth into this exclamation,:
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Doth he not thereby intimate, that incontinencie is euen by Natures law vnlawfull? I might here produce many goodly sentences, many notable examples of Ethnickes, and Pagans, to shew vnto you the iust punishment, which for the most part followeth this detestable vice hard at the heeles;
Does he not thereby intimate, that incontinency is even by Nature's law unlawful? I might Here produce many goodly sentences, many notable Examples of Ethnics, and Pagans, to show unto you the just punishment, which for the most part follows this detestable vice hard At the heals;
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Therein also doe we finde, that this filthy sinne, the sinne of fornication, is reputed vnlawfull by the very law of Nature. In Rom. 1.29. it is expressely named among the sins of the Gentiles, who were meerely naturall men. And Leuit. 18.24.
Therein also do we find, that this filthy sin, the sin of fornication, is reputed unlawful by the very law of Nature. In Rom. 1.29. it is expressly nam among the Sins of the Gentiles, who were merely natural men. And Levites 18.24.
it is layd to the charge of the Cananites, Gentiles too, that with such vncleannesse themselues were defiled, and the land, wherein they liued was defiled: and therefore are they in that place threatned, that the land should spew them out. You haue now the first reason,
it is laid to the charge of the Canaanites, Gentiles too, that with such uncleanness themselves were defiled, and the land, wherein they lived was defiled: and Therefore Are they in that place threatened, that the land should spew them out. You have now the First reason,
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Secondly, it is forbidden in holy Scripture. In Ephes. 5 3. And in 1. Thes. 4.3. In the latter place we are commanded to abstaine from fornication, and in the former, not once to name it.
Secondly, it is forbidden in holy Scripture. In Ephesians 5 3. And in 1. Thebes 4.3. In the latter place we Are commanded to abstain from fornication, and in the former, not once to name it.
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Thirdly, it is malum lubricum, a sinne full of great danger: So meaneth Salomon, Prou. 23.27. where he sayth, A whore is a deepe ditch, and a strange woman is a narrow pitt. The comparison is plaine;
Thirdly, it is malum Lubricum, a sin full of great danger: So means Solomon, Prou. 23.27. where he say, A whore is a deep ditch, and a strange woman is a narrow pit. The comparison is plain;
Fourthly, it stoppeth the passage into Heauen. S. Paul affirmeth it, 1. Cor. 6.9. Fornicators shall not inherite the kingdome of God; and againe, Ephes. 5.5. No whoremonger hath any inheritance in the kingdome of Christ. S. Iohn, Reuel. 21.18. sayth as plainely:
Fourthly, it stoppeth the passage into Heaven. S. Paul Affirmeth it, 1. Cor. 6.9. Fornicators shall not inherit the Kingdom of God; and again, Ephesians 5.5. No whoremonger hath any inheritance in the Kingdom of christ. S. John, Revel. 21.18. say as plainly:
much lesse may we commit adulterie; much lesse incest; much lesse other sinnes of vncleannesse, sinnes against Nature, monstrous and prodigious sinnes.
much less may we commit adultery; much less Incest; much less other Sins of uncleanness, Sins against Nature, monstrous and prodigious Sins.
This in the second place serueth for the reproofe of such as suffer themselues to be kindled with the burning fire of luxuriousnes, or carnall lusts. And hereby are all incestuous marriages condemned.
This in the second place serveth for the reproof of such as suffer themselves to be kindled with the burning fire of luxuriousness, or carnal Lustiest. And hereby Are all incestuous marriages condemned.
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All these were incestuous marriages, and are by this doctrine condemned. But some may say; these marriages were not concluded, but by the Popes dispensation.
All these were incestuous marriages, and Are by this Doctrine condemned. But Some may say; these marriages were not concluded, but by the Popes Dispensation.
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because they are precisely against the law of God written, Levit. 18. But may not the Pope dispense against that law? What! Dispense against the law of God!
Because they Are precisely against the law of God written, Levit. 18. But may not the Pope dispense against that law? What! Dispense against the law of God!
We are not ignorant, that the chiefe patrons of the Pontificiall law, howsoeuer they grant Papam quandoque nimiùm papaliter dispensare, that the Pope sometimes dispenseth too much Pope-like; doe notwithstanding expresly affirme, Papam bene dispensare contra Apostolum;
We Are not ignorant, that the chief Patrons of the Pontificial law, howsoever they grant Pope quandoque nimiùm papaliter dispensare, that the Pope sometime dispenseth too much Popelike; do notwithstanding expressly affirm, Pope bene dispensare contra Apostolum;
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that the Pope well dispenseth against the Apostle. Neither do they grant vnto the Pope this power of dispensing, only in causes perteining to the positiue law of man, (with which colour they now paint ouer that same flagitious glosse of dispensing against the Apostle) but also in matters ratified by the law of God.
that the Pope well dispenseth against the Apostle. Neither do they grant unto the Pope this power of dispensing, only in Causes pertaining to the positive law of man, (with which colour they now paint over that same flagitious gloss of dispensing against the Apostle) but also in matters ratified by the law of God.
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as S. Bernard calleth them) in his allowing of incestuous mariages, that a man may marry his wiues sister, or his fathers sister, or his sisters daughter, or his brothers wife: all precisely against the law of God.
as S. Bernard calls them) in his allowing of incestuous marriages, that a man may marry his wives sister, or his Father's sister, or his Sisters daughter, or his Brother's wife: all precisely against the law of God.
Here might we stand amased and wonder, that such irregular and shamelesse dispensations, should passe with the approbation of the Pope, who beares a face,
Here might we stand amazed and wonder, that such irregular and shameless dispensations, should pass with the approbation of the Pope, who bears a face,
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But knowing him to be that man of sinne, that sonne of perdition, that grand Antichrist, who according to the prophecies of the Holy Ghost in the Scriptures, was to be reuealed in these latter times, we need not wonder though he dispenseth with all the most horrible and abominable impieties, that may be.
But knowing him to be that man of sin, that son of perdition, that grand Antichrist, who according to the prophecies of the Holy Ghost in the Scriptures, was to be revealed in these latter times, we need not wonder though he dispenseth with all the most horrible and abominable impieties, that may be.
Can we gather grapes of thornes, or figs of thistles? can a corrupt tree bring forth good fruit? Can we expect that the Pope, who opposeth himselfe against God,
Can we gather grapes of thorns, or figs of thistles? can a corrupt tree bring forth good fruit? Can we expect that the Pope, who Opposeth himself against God,
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The sinnes of vncleanenesse, wherein those holy fathers haue, to the astonishment of the world, wallowed, are the sinnes in my present text and doctrine smitten at.
The Sins of uncleanness, wherein those holy Father's have, to the astonishment of the world, wallowed, Are the Sins in my present text and Doctrine smitten At.
What shall I tell •ou of the incest committed by many of them? by Iohn the 13. with Stephana, his fathers concubine? by Iohn the 23. with his brothers wife? by Paul the 3. with two of his Nieces? by Pius the 5. with his owne sister, by Alexander the 6. with his owne daughter.
What shall I tell •ou of the Incest committed by many of them? by John the 13. with Stephana, his Father's concubine? by John the 23. with his Brother's wife? by Paul the 3. with two of his Nieces? by Pius the 5. with his own sister, by Alexander the 6. with his own daughter.
I could make true report vnto you of many of them very infamous for their beastly Sodomie, for their filthy adulterie, for other their vncleane lust. So holy were those holy Fathers.
I could make true report unto you of many of them very infamous for their beastly Sodomy, for their filthy adultery, for other their unclean lust. So holy were those holy Father's.
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Alexander the sixt gaue leaue to Cardinall Mendoza to abuse his owne bastard sonne in incestuous Sodomie. Sixtus the fourth gaue licence to the Cardinall of S. Lucie, and to all his familie, that they might in the three hot moneths of the yeare freely vse Sodomie. Iohannes a Casa a Florentine, Archbishop of Beneventum, Legat for Iulius 3. at Venice, set forth a booke in Italian Metre in commendation of this Diana of the Papists, this abominable sinne of Sodomie. Will you heare more of Sixtus the fourth? He to incite and incourage others to be as filthy as himselfe, built in Rome a famous stewes, not onely of women, but also of males. The femall stewes, how aduantagious it hath bin to the Pope, and gainefull to his coffers, may from hence appeare, that the Pope hath receiued from them a yearely pension, amounting sometimes to three thousand, sometimes to foure thousand Ducates. It is said of Paulus the third, that in his tables he had the names of 45000 Curtizans, which paid vnto him a monethly tribute.
Alexander the sixt gave leave to Cardinal Mendoza to abuse his own bastard son in incestuous Sodomy. Sixtus the fourth gave licence to the Cardinal of S. Lucy, and to all his family, that they might in the three hight months of the year freely use Sodomy. Iohannes a Casa a Florentine, Archbishop of Benevento, Legate for Julius 3. At Venice, Set forth a book in Italian Metre in commendation of this Diana of the Papists, this abominable sin of Sodomy. Will you hear more of Sixtus the fourth? He to incite and encourage Others to be as filthy as himself, built in Room a famous Stews, not only of women, but also of males. The female Stews, how advantageous it hath been to the Pope, and gainful to his coffers, may from hence appear, that the Pope hath received from them a yearly pension, amounting sometime to three thousand, sometime to foure thousand Ducats. It is said of Paulus the third, that in his tables he had the names of 45000 Courtesans, which paid unto him a monthly tribute.
4. cap. 1. thus speaketh of it, It is common in all great Cities in hot countries, not to banish from among them, the filthy generation of harlots for the auoyding of a greater mischiefe.
4. cap. 1. thus speaks of it, It is Common in all great Cities in hight countries, not to banish from among them, the filthy generation of harlots for the avoiding of a greater mischief.
Dr Bishop in his second part of the Reformation of a Catholicke deformed, in the treatise of repentance, saith, The stewes in some hot Countries, are tolerated to auoyd a greater mischiefe.
Dr Bishop in his second part of the Reformation of a Catholic deformed, in the treatise of Repentance, Says, The Stews in Some hight Countries, Are tolerated to avoid a greater mischief.
The cheife autoritie they bring is S. Austines, out of his second booke de ordine cap. 4. Aufer meretrices de rebus humanis, turbaveris omnia libidinibus:
The chief Authority they bring is S. Austine's, out of his second book the Order cap. 4. Aufer Prostitutes the rebus humanis, turbaveris omnia libidinibus:
Take harlots from among men, yee shall disturbe all things with leacherous lusts. To their reason, that Curtezans in hot Countries are a necessarie euill:
Take harlots from among men, ye shall disturb all things with lecherous Lustiest. To their reason, that Courtezans in hight Countries Are a necessary evil:
then that of Italie, yet saith God vnto the Iewes, Deut. 23.17. There shall be no whore of the daughters of Israel, neither shall there be a whore-keeper of the sonnes of Israel.
then that of Italy, yet Says God unto the Iewes, Deuteronomy 23.17. There shall be no whore of the daughters of Israel, neither shall there be a whore-keeper of the Sons of Israel.
But withall we say, that S. Austine, when he wrote those words, was not S. Austine. When he wrote that tract of Order, himselfe then liued in disorder; a yong gallant, a novice in the faith, not well instructed, not yet baptised in the name of Christ; himselfe then kept a concubine, and liued in whoredome.
But withal we say, that S. Augustine, when he wrote those words, was not S. Augustine. When he wrote that tract of Order, himself then lived in disorder; a young gallant, a novice in the faith, not well instructed, not yet baptised in the name of christ; himself then kept a concubine, and lived in whoredom.
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But the same Saint Austine, afterward fully instructed and baptised, said thus: Istam, in vsu scortatorum, terrena civi•as licitam fecit turpitudinem.
But the same Saint Augustine, afterwards Fully instructed and baptised, said thus: Istam, in vsu scortatorum, Terrena civi•as licitam fecit turpitudinem.
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The words are De Ciuit. Dei lib. 14 cap. 18. The citie of the world, not the Church of God hath made this filthinesse of harlots to bee lawfull. So doth not Saint Austines autoritie hold vp the stewes. Saint Paul beates them downe flat, Rom. 3.8. they who say, Let vs doe euill that good may come thereof;
The words Are De Civil Dei lib. 14 cap. 18. The City of the world, not the Church of God hath made this filthiness of harlots to be lawful. So does not Saint Austine's Authority hold up the Stews. Saint Paul beats them down flat, Rom. 3.8. they who say, Let us do evil that good may come thereof;
their damnation is iust. In a word, the toleration of the stewes, is an occasion of vncleanenesse to many a yong man and woman, that otherwise would absteine from all such kinde of filthinesse.
their damnation is just. In a word, the toleration of the Stews, is an occasion of uncleanness to many a young man and woman, that otherwise would abstain from all such kind of filthiness.
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What an abomination is it, for a brother and his brother, a father and his sonne, a nephew and his vncle, to come to one and the same harlot, one before or after the other? Is it not the very abomination, which the Lord reproueth in my text:
What an abomination is it, for a brother and his brother, a father and his son, a nephew and his uncle, to come to one and the same harlot, one before or After the other? Is it not the very abomination, which the Lord Reproveth in my text:
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to stirre vp our selues to a holy conversation. The other, to reproue such as are giuen ouer to vncleanenesse. I conclude with that exhortation of Saint Peter, 1. Epist. chap. 2.11. Dearely beloued, I beseech you, as strangers and pilgrims, absteine from fleshly lusts.
to stir up our selves to a holy Conversation. The other, to reprove such as Are given over to uncleanness. I conclude with that exhortation of Saint Peter, 1. Epistle chap. 2.11. Dearly Beloved, I beseech you, as Strangers and pilgrim's, abstain from fleshly Lustiest.
The heate of carnall lusts, what is it but an infernall fire, whose fuell is fullnesse of bread, and aboundance of idlenesse; whose sparkes are euill communication, whose smoake is infamie, whose ashes are pollution, whose end is Hell.
The heat of carnal Lustiest, what is it but an infernal fire, whose fuel is fullness of bred, and abundance of idleness; whose sparks Are evil communication, whose smoke is infamy, whose Ashes Are pollution, whose end is Hell.
so bring it to passe, that we may so spend the remainder of our dayes here in all holy conversation, that after this life ended, we may haue our inheritance in thy kingdome.
so bring it to pass, that we may so spend the remainder of our days Here in all holy Conversation, that After this life ended, we may have our inheritance in thy Kingdom.
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A woe must be his portion. Its denounced by the Prophet Esay, cap. 5.18. Woe vnto them, that draw iniquitie with cords of vanitie, and sinne, as it were with a cart-rope.
A woe must be his portion. Its denounced by the Prophet Isaiah, cap. 5.18. Woe unto them, that draw iniquity with cords of vanity, and sin, as it were with a Cart rope.
Was there euer a people, so far giuen ouer to worke impietie? Behold, such were the people of Israel, they to whom this prophecie of Amos was directed.
Was there ever a people, so Far given over to work impiety? Behold, such were the people of Israel, they to whom this prophecy of Amos was directed.
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Their cruelty, their couetousnes, their oppressions, their calumnies, their filthy lusts reproued in the two precedent verses, do proclaim as much.
Their cruelty, their covetousness, their oppressions, their calumnies, their filthy Lustiest reproved in the two precedent Verses, do proclaim as much.
they goe vnto their temples, the temples of their Idols; there they offer their sacrifices, there they feast it sumptuously. They are at great charges.
they go unto their Temples, the Temples of their Idols; there they offer their Sacrifices, there they feast it sumptuously. They Are At great charges.
The words doe specially concerne the Peeres, the Nobles, the Iudges, the Magistrates, the Rulers of Israel. They may also concerne the rich among them:
The words do specially concern the Peers, the Nobles, the Judges, the Magistrates, the Rulers of Israel. They may also concern the rich among them:
They lay themselues downe; they lye downe, or they sit downe vpon clothes ] This manner of sitting or lying downe at meate was very ancient. The old Romans vsed it;
They lay themselves down; they lie down, or they fit down upon clothes ] This manner of sitting or lying down At meat was very ancient. The old Romans used it;
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or of the Maple tree, and was sometimes inlaid with siluer, it stood vpon one whole entire foote made of Ivorie, in the forme of a Leopard or a Lyon. About this round table were placed three beds, couered with tapestrie, with purple,
or of the Maple tree, and was sometime inlaid with silver, it stood upon one Whole entire foot made of Ivory, in the Form of a Leopard or a lion. About this round table were placed three Beds, covered with tapestry, with purple,
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This very custome of sitting or lying at meat was also among the Iewes. We gather it from the Scripture phrase in the New Testament. Levi, called also Matthew, that blessed Euangelist, made in his owne house a great feast for Iesus, whereat were many publicans, and others.
This very custom of sitting or lying At meat was also among the Iewes. We gather it from the Scripture phrase in the New Testament. Levi, called also Matthew, that blessed Evangelist, made in his own house a great feast for Iesus, whereat were many Publicans, and Others.
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At that feast Iesus lay downe. So saith S. Matthew, chap. 9.10. NONLATINALPHABET, as hee lay downe. S. Marke saith, chap. 2.15. NONLATINALPHABET, as he lay downe. Iesus lay downe at meat.
At that feast Iesus lay down. So Says S. Matthew, chap. 9.10., as he lay down. S. Mark Says, chap. 2.15., as he lay down. Iesus lay down At meat.
So did his disciples: so did publicans and sinners too. S. Matthew and S. Marke in the now-alleaged places doe affirme it: NONLATINALPHABET, they lay downe with Itsus.
So did his Disciples: so did Publicans and Sinners too. S. Matthew and S. Mark in the now-alleaged places do affirm it:, they lay down with Itsus.
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The time was when Iesus fed with fiue loaues, and two fishes, about fiue thousand men, besides women and children; then he commaunded the multitude NONLATINALPHABET, to lye downe on the grasse, Matth. 14.19. Another time he fed with seauen loaues, and a few little fishes foure thousand men beside women and children: then he commaunded the multitude, NONLATINALPHABET, to fall downe on the ground, Mat. 15.35.
The time was when Iesus fed with fiue loaves, and two Fish, about fiue thousand men, beside women and children; then he commanded the multitude, to lie down on the grass, Matthew 14.19. another time he fed with seauen loaves, and a few little Fish foure thousand men beside women and children: then he commanded the multitude,, to fallen down on the ground, Mathew 15.35.
Which manner of sitting, or lying downe at meate, Iesus himselfe seemeth to haue obserued at his celebration of his last Paschall supper. For we finde, Ioh. 13.23.
Which manner of sitting, or lying down At meat, Iesus himself seems to have observed At his celebration of his last Paschal supper. For we find, John 13.23.
that at that supper one of the Disciples of Iesus, the Disciple whom Iesus loued, euen Iohn the Euangelist, leaned on the bosome of Iesus. Iesus lay downe. Iohn did likewise;
that At that supper one of the Disciples of Iesus, the Disciple whom Iesus loved, even John the Evangelist, leaned on the bosom of Iesus. Iesus lay down. John did likewise;
Euen among the Iewes, it was a custome long before. Eight hundred years before the incarnation of the Messiah, the posteritie of Iacob vsed it. My text affirmeth it.
Even among the Iewes, it was a custom long before. Eight hundred Years before the incarnation of the Messiah, the posterity of Iacob used it. My text Affirmeth it.
Did they lay themselues downe vpon clothes? And why might they not doe so? Was not the common custome of so doing, a warrant for them so to doe? Out of doubt it was.
Did they lay themselves down upon clothes? And why might they not do so? Was not the Common custom of so doing, a warrant for them so to do? Out of doubt it was.
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They lay themselues downe vpon clothes layd to pledge ] Wee shall the better vnderstand what that sinne is, which our Prophet here reprooueth in the Israelites, if we will haue recourse to the Law concerning pledges. That Law is written, Exod. 22.26. If thou at all take thy neighbours raiment to pledge, thou shalt deliuer it vnto him by that the Sunne goeth downe:
They lay themselves down upon clothes laid to pledge ] we shall the better understand what that sin is, which our Prophet Here Reproveth in the Israelites, if we will have recourse to the Law Concerning pledges. That Law is written, Exod 22.26. If thou At all take thy neighbours raiment to pledge, thou shalt deliver it unto him by that the Sun Goes down:
The Law is repeated, Deut. 24.10, 11, 12, 13. When thou lendest any thing to thy neighbour, thou shalt not enter into his house to take his pledge.
The Law is repeated, Deuteronomy 24.10, 11, 12, 13. When thou lendest any thing to thy neighbour, thou shalt not enter into his house to take his pledge.
If at all thou take thy neighbours raiment to pledge, thou must deliuer it vnto him by the going downe of the Sunne. That is the Law. Thereof, Exod. 22.27. haue you two reasons:
If At all thou take thy neighbours raiment to pledge, thou must deliver it unto him by the going down of the Sun. That is the Law. Thereof, Exod 22.27. have you two Reasons:
The sinne then here laid vnto their charge, is Detentio pignoris pauperum, the keeping backe of the poore mans pledge. The doctrine which we may take from hence, is this, The pledge of a poore man, such as is necessarie for his vse, is not to be withholden from him.
The sin then Here laid unto their charge, is Detentio pignoris Pauperum, the keeping back of the poor men pledge. The Doctrine which we may take from hence, is this, The pledge of a poor man, such as is necessary for his use, is not to be withholden from him.
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Moses, in the alledged places of Exodus and Deuteronomie, makes mention of his raiment. The raiment of the poore man! it is operimentum, his couering; it is vestimentum, his clothing:
Moses, in the alleged places of Exodus and Deuteronomy, makes mention of his raiment. The raiment of the poor man! it is operimentum, his covering; it is vestimentum, his clothing:
Such a pledge, as is the poore mans raiment, his coat, his dublet, his bed, his couering, or any other thing, that is necessarie for the preseruing of his life, God will haue it restored. Yet it will please him well,
Such a pledge, as is the poor men raiment, his coat, his doublet, his Bed, his covering, or any other thing, that is necessary for the preserving of his life, God will have it restored. Yet it will please him well,
The Law runnes thus in the 22. of Exodus. If at all thou take thy neighbours raiment to pledge, thou must deliuer it vnto him by the going downe of the Sunne.
The Law runs thus in the 22. of Exodus. If At all thou take thy neighbours raiment to pledge, thou must deliver it unto him by the going down of the Sun.
As good take both, as one. There is no grinding without both. If thou take one and leaue the other, how shall the poore man grind? Milstones are named:
As good take both, as one. There is no grinding without both. If thou take one and leave the other, how shall the poor man grind? Millstones Are nam:
In this ranke I place the Husbandmans plow, the Smithes anvill, the Taylors sheares, and euery other handy-crafts mans toole, which is necessarie for the exercise of his trade or occupation.
In this rank I place the Husbandman's blow, the Smith's anvil, the Tailors shears, and every other handicrafts men tool, which is necessary for the exercise of his trade or occupation.
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May not such a pawne be taken by the Law of the milstones, and for the reason specified? Then out of doubt whosoeuer is so cruell and hard of heart, to take such a pawne, he is bound by the Law of the poore mans raiment, to restore it ere the Sunne goe downe. Thus is my doctrine established.
May not such a pawn be taken by the Law of the millstones, and for the reason specified? Then out of doubt whosoever is so cruel and hard of heart, to take such a pawn, he is bound by the Law of the poor men raiment, to restore it ere the Sun go down. Thus is my Doctrine established.
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and in the meane time through want of his raiment, which thou hast to pawne, the poore man be frozen to death: how hast thou relieued him? What difference is there,
and in the mean time through want of his raiment, which thou hast to pawn, the poor man be frozen to death: how hast thou relieved him? What difference is there,
whether he die for hunger, or for cold? If thou slacke his hunger, and starue him with cold, thou dost but change his torment; thou dost not succour him. In like sort:
whither he die for hunger, or for cold? If thou slack his hunger, and starve him with cold, thou dost but change his torment; thou dost not succour him. In like sort:
if thou lendest a poore man thy money, and for thy securitie takest to pawne the tooles, those necessarie tooles, with which he getteth his liuing, thou doest not relieue him, but doest,
if thou lendest a poor man thy money, and for thy security Takest to pawn the tools, those necessary tools, with which he gets his living, thou dost not relieve him, but dost,
Yea, Ʋiuendo vives, thou shalt surely liue. The Lord God hath sayd it, Ezechiel. 18.9. Hitherto (Beloued) you haue heard of the crueltie of the Israelites, towards the poore;
Yea, Ʋiuendo vives, thou shalt surely live. The Lord God hath said it, Ezechiel. 18.9. Hitherto (beloved) you have herd of the cruelty of the Israelites, towards the poor;
Flatter not thy selfe (beloued) whosoeuer thou art, that hast accustomed thy selfe to secure the loane of thy money by taking of pawnes. If the course be simply and absolutely lawfull, what meaneth the Law, Deut. 24.17. Thou shalt not take a widdowes raiment to pledge? And why doth Iob, Chap. 24.3. reproue them, who take the widdowes oxe for a pledge? It is in thy power I grant, to take a pledge of thy debtor, to assure thy selfe, that thou maiest receiue thine owne againe:
Flatter not thy self (Beloved) whosoever thou art, that hast accustomed thy self to secure the loan of thy money by taking of pawns. If the course be simply and absolutely lawful, what means the Law, Deuteronomy 24.17. Thou shalt not take a widow's raiment to pledge? And why does Job, Chap. 24.3. reprove them, who take the widow's ox for a pledge? It is in thy power I grant, to take a pledge of thy debtor, to assure thy self, that thou Mayest receive thine own again:
if thou take such a pledge, as thy neighbour cannot spare without the hazard and perill of his liuelihood, it is thy sinne; and thou art bound with speed to restore it.
if thou take such a pledge, as thy neighbour cannot spare without the hazard and peril of his livelihood, it is thy sin; and thou art bound with speed to restore it.
But here thou wilt apologize, defend thy selfe, & plead that for thy taking of pawnes, thou hast thy warrant out of Prov. 20.16. I must confesse, thou art there permitted to take a mans garment as a pledge or pawne, for the assurance of thy money.
But Here thou wilt apologise, defend thy self, & plead that for thy taking of pawns, thou hast thy warrant out of Curae 20.16. I must confess, thou art there permitted to take a men garment as a pledge or pawn, for the assurance of thy money.
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And what is this to the poore man, that borroweth of thee? Of him if thou take any such pledge, thou maiest bee strained with the abomination of Vsurie. I put thee a case:
And what is this to the poor man, that borroweth of thee? Of him if thou take any such pledge, thou Mayest be strained with the abomination of Usury. I put thee a case:
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Thou lendest tenne pounds, vpon a pawne of bedding, or linnen, and thou lendest it freely: but as the borrower vseth thy money, so thou vsest his pawne. This is Vsury in thee.
Thou lendest tenne pounds, upon a pawn of bedding, or linen, and thou lendest it freely: but as the borrower uses thy money, so thou usest his pawn. This is Usury in thee.
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I know the very name of Vsury is detested of thee, and thou hatest to be called an Ʋsurer. Take heed then, that by thy taking of pawnes, thou become not one of that damned crew.
I know the very name of Usury is detested of thee, and thou Hatest to be called an Ʋsurer. Take heed then, that by thy taking of pawns, thou become not one of that damned crew.
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If therefore you haue taken any pawne of a poore man, any such pawne, as by the Law thou oughtest not to haue taken of him, restore it vnto him according to the Law,
If Therefore you have taken any pawn of a poor man, any such pawn, as by the Law thou Ought not to have taken of him, restore it unto him according to the Law,
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Many were the Altars that were erected for the seruice of Idols, but for the worship of God, there was but one Altar: but one Altar, whereon to offer sacrifice.
Many were the Altars that were erected for the service of Idols, but for the worship of God, there was but one Altar: but one Altar, whereon to offer sacrifice.
They might make their Altar of earth, that when they should change their station, they might with ease destroy it, Ne aut abusui aut superstitioni esset, that it might not be superstitiously abused.
They might make their Altar of earth, that when they should change their station, they might with ease destroy it, Ne Or abusui Or superstitioni esset, that it might not be superstitiously abused.
Or, they might make it of rough and vnhewen stone tumultuarily, Ne sollicitaret quemquam ad conservationem religionem { que } constantem illius altaris, that it might not allure any one to a constant reuerence,
Or, they might make it of rough and unhewn stone tumultuarily, Ne sollicitaret quemquam ad conservationem religionem { que } constantem Illius altaris, that it might not allure any one to a constant Reverence,
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NONLATINALPHABET, the Altar of Holocaustes, of burnt offerings, of sacrifices, is there described according to the matter, the measure, the forme, the instruments and vessels thereof.
, the Altar of Holocaustes, of burned offerings, of Sacrifices, is there described according to the matter, the measure, the Form, the Instruments and vessels thereof.
Because he would haue but one & the same worship among all, therefore would he haue but one Altar: so sayth Galasius. He would haue but one Altar, to note vnto vs one truth, one religion.
Because he would have but one & the same worship among all, Therefore would he have but one Altar: so say Galasius. He would have but one Altar, to note unto us one truth, one Religion.
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It was therefore sinne in Ieroboam to set vp two other Altars, one in Bethel, the other in Dan, 1. King. 12.29. It was sinne in Ʋrijah, the high Priest, when to please the idolatrous King Ahaz, he caused a new Altar to be set vp after the patterne of the Altar of Damascus, 2. King. 16.11. It must needs be a sinne in the children of Israel, to multiplie their Altars according to the multitude of their fruit, Hos. 10.1.
It was Therefore sin in Jeroboam to Set up two other Altars, one in Bethel, the other in Dan, 1. King. 12.29. It was sin in Ʋrijah, the high Priest, when to please the idolatrous King Ahaz, he caused a new Altar to be Set up After the pattern of the Altar of Damascus, 2. King. 16.11. It must needs be a sin in the children of Israel, to multiply their Altars according to the multitude of their fruit, Hos. 10.1.
And I may not excuse the Israelites, whom my text concerneth, they laid themselues vpon clothes, laid to pledge by euery Altar. They had there many Altars too.
And I may not excuse the Israelites, whom my text concerns, they laid themselves upon clothes, laid to pledge by every Altar. They had there many Altars too.
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And that one Altar was a type of our blessed Sauiour; a liuely figure, or representation of Christ crucified. In regard whereof, Heb. 13.10. Christ is called an Altar;
And that one Altar was a type of our blessed Saviour; a lively figure, or representation of christ Crucified. In regard whereof, Hebrew 13.10. christ is called an Altar;
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Which his benefits are nothing auaileable, nothing profitable for them which are vnder the Law, who yet are in bondage vnder the rudiments, vnder the ceremonies of Moses Law.
Which his benefits Are nothing available, nothing profitable for them which Are under the Law, who yet Are in bondage under the rudiments, under the ceremonies of Moses Law.
Regeneration, fayth, remission of sinnes, iustification, the fauour of God, securitie against our enemies, (the world, the Deuill, death, and hell) life and eternall glory:
Regeneration, faith, remission of Sins, justification, the favour of God, security against our enemies, (the world, the devil, death, and hell) life and Eternal glory:
these are the benefits, which Christ through his most glorious death and passion hath purchased for his elect. This purchase he wrought not by the bloud of Goats, and Calues, but by his owne bloud, whereby he entred in once into the holy place, and so obtained for vs eternall redemption, as the Apostle speaketh, Heb. 9.12.
these Are the benefits, which christ through his most glorious death and passion hath purchased for his elect. This purchase he wrought not by the blood of Goats, and Calves, but by his own blood, whereby he entered in once into the holy place, and so obtained for us Eternal redemption, as the Apostle speaks, Hebrew 9.12.
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Now a•e we not to relie vpon our owne good workes, vpon the merits of Saints, or vpon their mediation. For this were nothing else quàm aliud novum Altare praeter Christum instituere;
Now a•e we not to rely upon our own good works, upon the merits of Saints, or upon their mediation. For this were nothing Else quàm Aliud novum Altar praeter Christ instituere;
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May not Christians doe it? How then is it that in Poperie there are so many Altars? It is (Beloued in the Lord) one of the blemishes, one of the shames of that religion.
May not Christians do it? How then is it that in Popery there Are so many Altars? It is (beloved in the Lord) one of the blemishes, one of the shames of that Religion.
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They haue their many Altars, some of stone, sumptuously built, and dedicated with the vnction of oyle, and the Priests benediction: as appeareth by the decrees of two Councells, the one called Apaunense, the other Agathense, Stone-Altars they make for steddinesse and continuance;
They have their many Altars, Some of stone, sumptuously built, and dedicated with the unction of oil, and the Priests benediction: as appears by the decrees of two Counsels, the one called Apaunense, the other Agathense, Stone-Altars they make for steadiness and Continuance;
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Arnobius flourished after Origen in the yeare 290. and in his time the Heathen accused the Christians, for that they had neither Churches, nor Altars, nor Images.
Arnobius flourished After Origen in the year 290. and in his time the Heathen accused the Christians, for that they had neither Churches, nor Altars, nor Images.
None for 290. yeares? Yet Martin of Polonia sometimes an Arch-bishop, and Penitentiarie to Innocent the fourth, affirmeth in his Chronicle, that Pope Sixtus did institute, Vt missa super Altare celebreter:
None for 290. Years? Yet Martin of Polonia sometime an Archbishop, and Penitentiary to Innocent the fourth, Affirmeth in his Chronicle, that Pope Sixtus did institute, Vt missa super Altar celebreter:
that the Masse should be celebrated vpon an Altar. Sixtus of whom he speaketh was Bishop of Rome Anno Christi 125. So by Martins opinion, Altars should haue bin in the Church aboue a hundred yeares, before either Arnobius, or Origen were writers.
that the Mass should be celebrated upon an Altar. Sixtus of whom he speaks was Bishop of Room Anno Christ 125. So by Martins opinion, Altars should have been in the Church above a hundred Years, before either Arnobius, or Origen were writers.
If Martin be false in this point of the institution of Altars, how shall we find out the truth? Bellarmine lib. 4. de verbo Dei cap. 3. will seeme to deliuer it.
If Martin be false in this point of the Institution of Altars, how shall we find out the truth? Bellarmine lib. 4. de verbo Dei cap. 3. will seem to deliver it.
It is manifest that Sylvester was the author of this rite, of the consecration of Altars. Now Sylvester ascended to the Popedome in the yeare 314. So by Bellarmines opinion, (and what writer among the Papists is of greater authoritie then Bellarmine? ) by Bellarmines opinion there were no Altars of vse in the Church before the yeare 314. So my proposition stands good:
It is manifest that Sylvester was the author of this rite, of the consecration of Altars. Now Sylvester ascended to the Popedom in the year 314. So by Bellarmines opinion, (and what writer among the Papists is of greater Authority then Bellarmine?) by Bellarmines opinion there were no Altars of use in the Church before the year 314. So my proposition Stands good:
for that it hath pleased him to deliuer vs from the more then Egyptian darknesse of Poperie, wherein our forefathers liuing, committed abomination before stockes and stones.
for that it hath pleased him to deliver us from the more then Egyptian darkness of Popery, wherein our Forefathers living, committed abomination before stocks and stones.
We haue not now an Altar properly so called, no materiall Altar: our Altar is metaphoricall, it is spirituall. As our sacrifices are, which we are to offer vp vnto the Lord, so is our Altar: our sacrifices are spirituall; our Altar therefore must be spirituall.
We have not now an Altar properly so called, no material Altar: our Altar is metaphorical, it is spiritual. As our Sacrifices Are, which we Are to offer up unto the Lord, so is our Altar: our Sacrifices Are spiritual; our Altar Therefore must be spiritual.
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they were either NONLATINALPHABET, or NONLATINALPHABET, either propitiatorie, or Eucharisticall; either expiatorie, or gratulatorie; either sacrifices of satisfaction, or sacrifices of thankesgiuing. The first sort of sacrifices, which I call propitiatorie, expiatorie, or satisfactorie, had their end in the death of Christ: the other which I call Eucharisticall, gratulatorie, or sacrifices of thanksgiuing doe remaine for euer;
they were either, or, either propitiatory, or Eucharistical; either expiatory, or gratulatory; either Sacrifices of satisfaction, or Sacrifices of thanksgiving. The First sort of Sacrifices, which I call propitiatory, expiatory, or satisfactory, had their end in the death of christ: the other which I call Eucharistical, gratulatory, or Sacrifices of thanksgiving do remain for ever;
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there remaineth onely that which was Euangelicall, that which was Spirituall. These sacrifices gratulatorie, these sacrifices of praise and thankesgiuing are the sacrifices, which we can,
there remains only that which was Evangelical, that which was Spiritual. These Sacrifices gratulatory, these Sacrifices of praise and thanksgiving Are the Sacrifices, which we can,
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by the goods of the minde, you may vnderstand vertues, and vertuous actions, functions, and operations, together with all the powers and faculties of the soule.
by the goods of the mind, you may understand Virtues, and virtuous actions, functions, and operations, together with all the Powers and faculties of the soul.
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thou doest all to Christ. The day shall come wherein Christ will tell thee so, Mat. 25.40. Verily I say vnto you, in as much as yee haue done it vnto one of the least of these my brethren, yee haue done it vnto me.
thou dost all to christ. The day shall come wherein christ will tell thee so, Mathew 25.40. Verily I say unto you, in as much as ye have done it unto one of the least of these my brothers, ye have done it unto me.
Giue, and it shall be giuen to thee. The promise is, Luk. 6.38. Giue, and it shall be giuen vnto you, good measure, pressed downe and shaken together, and running ouer.
Give, and it shall be given to thee. The promise is, Luk. 6.38. Give, and it shall be given unto you, good measure, pressed down and shaken together, and running over.
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Salomon beares record hereunto, Prou. 19.17. He that hath mercie vpon the poore, lendeth vnto the Lord, and that which hee hath giuen, will he pay him againe.
Solomon bears record hereunto, Prou. 19.17. He that hath mercy upon the poor, dares unto the Lord, and that which he hath given, will he pay him again.
The goods of our body we may offer vp in sacrifice two manner of wayes, patiendo or faciendo, by suffering, or by doing; by dying for the Lord, or by doing that which is acceptable to the Lord.
The goods of our body we may offer up in sacrifice two manner of ways, patiendo or faciendo, by suffering, or by doing; by dying for the Lord, or by doing that which is acceptable to the Lord.
This sacrifice of suffering or dying for the Lord is a precious sacrifice; according to that, Psal. 116.15. Precious in the sight of the Lord is the death of his Saints.
This sacrifice of suffering or dying for the Lord is a precious sacrifice; according to that, Psalm 116.15. Precious in the sighed of the Lord is the death of his Saints.
It is acceptable with God. St Peter affirmeth it, 1. Epi. chap. 2.20. If when ye doe well, and suffer for it, yee take it patiently, this is acceptable with God.
It is acceptable with God. Saint Peter Affirmeth it, 1. Epi. chap. 2.20. If when you do well, and suffer for it, ye take it patiently, this is acceptable with God.
In the verse following he exhorts vs to this suffering: Christ hath suffered for vs, leauing vs an example, that we should follow his steps. Christ hath suffered for vs:
In the verse following he exhorts us to this suffering: christ hath suffered for us, leaving us an Exampl, that we should follow his steps. christ hath suffered for us:
wee must if need be, suffer for him. Martyrdome! It is so pleasing a sacrifice, as that it made Ambrose say of his sister: Appellabo Martyrem, & praedicabo satis:
we must if need be, suffer for him. Martyrdom! It is so pleasing a sacrifice, as that it made Ambrose say of his sister: Appellabo Martyr, & Preach satis:
What doe I? In time of peace exhort to Martyrdome? Why not? Though through Gods goodnesse (blessed be his name for it) there is not now among vs any occasion of persecution, habet tamen & pax nostra Martyrium suum, as Gregorie the Great spake of his time, Homil. 3. in Euangelia, yet hath our peace her Martyrdome. Albeit we doe not yeeld carnis colla ferro, our neckes to the yron,
What do I? In time of peace exhort to Martyrdom? Why not? Though through God's Goodness (blessed be his name for it) there is not now among us any occasion of persecution, habet tamen & pax nostra Martyrium suum, as Gregory the Great spoke of his time, Homily 3. in Evangelia, yet hath our peace her Martyrdom. Albeit we do not yield carnis colla Ferro, our necks to the iron,
or our bodies to the stake, yet doe we gladio spirituali, with the spirituall sword slay the carnall desires within vs. You haue seene what it is to offer vp vnto the Lord the goods of our bodie patiendo, by suffering, by dying for the Lord.
or our bodies to the stake, yet do we Gladio Spiritual, with the spiritual sword slay the carnal Desires within us You have seen what it is to offer up unto the Lord the goods of our body patiendo, by suffering, by dying for the Lord.
Now let vs see what it is to offer them vp faciendo, by doing that, which is acceptable to the Lord. It is that, whereto S. Paul exhorteth vs, Rom. 12.1. euen our reasonable seruice of God. I beseech you, brethren, by the mercies of God, that yee present your bodies a liuing sacrifice, holy, acceptable vnto God.
Now let us see what it is to offer them up faciendo, by doing that, which is acceptable to the Lord. It is that, whereto S. Paul exhorteth us, Rom. 12.1. even our reasonable service of God. I beseech you, brothers, by the Mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God.
and the arme is a sacrifice: let the foote follow no euill, and the foote is a sacrifice. In a word, let all other parts of the bodie be preserued from euill,
and the arm is a sacrifice: let the foot follow no evil, and the foot is a sacrifice. In a word, let all other parts of the body be preserved from evil,
and they are all sacrifices. The eye that is full of adulterie, is no fit offering; the tongue that is deceitfull, is no fit offering: the hand that is euer shut against the poore, is no fit offering: the vncircumcised eare, the wanton arme, the cruell foote, they are no fit offerings: neither is any part of our bodie, that is vnsanctified, a fit offering for the Lord. Wherefore (dearely beloued in the Lord ) let it be the care of euery one of vs, to present our bodies vnto the Lord a liuing and a holy sacrifice;
and they Are all Sacrifices. The eye that is full of adultery, is no fit offering; the tongue that is deceitful, is no fit offering: the hand that is ever shut against the poor, is no fit offering: the uncircumcised ear, the wanton arm, the cruel foot, they Are no fit offerings: neither is any part of our body, that is unsanctified, a fit offering for the Lord. Wherefore (dearly Beloved in the Lord) let it be the care of every one of us, to present our bodies unto the Lord a living and a holy sacrifice;
Now that our sacrifice may be liuing and holy, and so acceptable to the Lord, it is not enough for vs to abstaine from doing of euill, but we must willingly and chearefully betake our selues to the doing of good: and this must wee doe betimes.
Now that our sacrifice may be living and holy, and so acceptable to the Lord, it is not enough for us to abstain from doing of evil, but we must willingly and cheerfully betake our selves to the doing of good: and this must we do betimes.
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You deceiue your selues if you thinke to offer your youthfull yeares vnto the Deuill, and to lay your old bones vpon Gods Altar. Gods sacrifice must be the fattest; it must bee the fairest.
You deceive your selves if you think to offer your youthful Years unto the devil, and to lay your old bones upon God's Altar. God's sacrifice must be the Fattest; it must be the Fairest.
He must haue both head and hinder parts; to teach you, that your dutie is to remember your Creator, as well in the dayes of your nonage, as in the dayes of your dotage; as well while you are yong, as when you shall be old. For if you deferre your offerings till the last houre, till sicknesse, deaths-Bailiffe, shall arest you, your offering may proue sicke, it may proue dead, it may proue an vnholy sacrifice. Receiue therefore S. Pauls word of exhortation, I beseech you brethren, by the mercies of God, that yee present your bodies, a liuing and an holy sacrifice vnto God.
He must have both head and hinder parts; to teach you, that your duty is to Remember your Creator, as well in the days of your nonage, as in the days of your dotage; as well while you Are young, as when you shall be old. For if you defer your offerings till the last hour, till sickness, deaths-Bailiffe, shall arrest you, your offering may prove sick, it may prove dead, it may prove an unholy sacrifice. Receive Therefore S. Paul's word of exhortation, I beseech you brothers, by the Mercies of God, that ye present your bodies, a living and an holy sacrifice unto God.
You haue heard, that NONLATINALPHABET, our externall goods, and NONLATINALPHABET, the goods of our bodies, are to be offered vp in sacrifice vnto the Lord:
You have herd, that, our external goods, and, the goods of our bodies, Are to be offered up in sacrifice unto the Lord:
the same I am now in briefe to shew concerning NONLATINALPHABET, the goods of our minde. The goods of our minde I called vertues, and vertuous actions, functions, and operations;
the same I am now in brief to show Concerning, the goods of our mind. The goods of our mind I called Virtues, and virtuous actions, functions, and operations;
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But how shall we offer them vp? devotione & contritione: by deuotion and contrition. For as it is, Psal. 51.17. The sacrifices of God are a broken spirit:
But how shall we offer them up? devotion & contrition: by devotion and contrition. For as it is, Psalm 51.17. The Sacrifices of God Are a broken Spirit:
he offereth vp a broken spirit: and that is Sacrificia Dei, the sacrifices of God. The sacrifices of God are a broken spirit. Sacrifices in the Plurall number:
he Offereth up a broken Spirit: and that is Sacrifice Dei, the Sacrifices of God. The Sacrifices of God Are a broken Spirit. Sacrifices in the Plural number:
It is a mind contrite, beaten as it were to dust, or powder, broken in peeces, and cast downe with the conscience of its owne infirmitie and vnworthinesse.
It is a mind contrite, beaten as it were to dust, or powder, broken in Pieces, and cast down with the conscience of its own infirmity and unworthiness.
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It is a minde, that is voyd of any conceite of its owne worth, that thinketh it selfe worthy of any punishment; that esteemeth all its owne goods most base, that followeth the word of God vpon any occasion, that is comforted at the least signe of Gods fauour;
It is a mind, that is void of any conceit of its own worth, that Thinketh it self worthy of any punishment; that esteems all its own goods most base, that follows the word of God upon any occasion, that is comforted At the least Signen of God's favour;
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as the Altar is in the Temple. Our Heart then is our Altar: no Legall Altar, but an Evangelicall Altar. Answereable to our Altar must our sacrifices be: Evangelicall too.
as the Altar is in the Temple. Our Heart then is our Altar: no Legal Altar, but an Evangelical Altar. Answerable to our Altar must our Sacrifices be: Evangelical too.
6. cap. 24. Now the Lord requireth not of vs any sacrifice of a dumbe beast, of death and bloudshed, but Victimam hominis & vitae, the sacrifice of man and his life. In our now-sacrifices we need not garlands of Ʋervim, nor the inwards of beasts, nor turffs of earth, but such things onely,
6. cap. 24. Now the Lord requires not of us any sacrifice of a dumb beast, of death and bloodshed, but Victimam hominis & vitae, the sacrifice of man and his life. In our now-sacrifices we need not garlands of Ʋervim, nor the inward of beasts, nor turfs of earth, but such things only,
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That I may conclude (Beloued brethren) let me sum vp together the Euangelicall sacrifices, which the giuer of the new law requireth of vs. A broken spirit, obedience to the will of God, loue towards God and man, iudgement, iustice, mercie, prayer, thankesgiuing, almes-deedes, our bodies, and our soules;
That I may conclude (beloved brothers) let me sum up together the Evangelical Sacrifices, which the giver of the new law requires of us A broken Spirit, Obedience to the will of God, love towards God and man, judgement, Justice, mercy, prayer, thanksgiving, almsdeeds, our bodies, and our Souls;
these are the Euangelicall sacrifices, the sacrifices of Christianitie, to be offered vp vnto the Lord vpon the Altar of a faithfull heart. A faithfull heart, I say.
these Are the Evangelical Sacrifices, the Sacrifices of Christianity, to be offered up unto the Lord upon the Altar of a faithful heart. A faithful heart, I say.
For if the heart be vnfaithfull, the sacrifices will not be acceptable; they will not be esteemed aboue the sorceries of Simon Magus. Call them not sacrifices, they are sacriledges, if the heart be vnfaithfull. But let the heart be faithfull, and the sacrifices which it offereth vp, will be as the beneficence was, which the Philippians sent by Epaphroditus vnto Paul: they will be odours of a sweete smell, acceptable sacrifices, and well pleasing vnto God.
For if the heart be unfaithful, the Sacrifices will not be acceptable; they will not be esteemed above the sorceries of Simon Magus. Call them not Sacrifices, they Are sacrileges, if the heart be unfaithful. But let the heart be faithful, and the Sacrifices which it Offereth up, will be as the beneficence was, which the Philippians sent by Epaphroditus unto Paul: they will be odours of a sweet smell, acceptable Sacrifices, and well pleasing unto God.
Neither did that precious oyntment, that ranne downe Aarons beard. Psal. 133.2. nor that, that the woman powred vpon Christs head, Mat. 26.7. nor that sweete incense, Exod. 25.6. nor that wine of Lebanon, Hos. 14.7. yeeld so pleasant a sauour, as doe the sacrifices of Christianitie, that ascend from a faithfull heart. O! the sweete sauour of a good life, that springs and sprouts from a true beliefe, farre surpasseth all other sweets in the world.
Neither did that precious ointment, that ran down Aaron's beard. Psalm 133.2. nor that, that the woman poured upon Christ head, Mathew 26.7. nor that sweet incense, Exod 25.6. nor that wine of Lebanon, Hos. 14.7. yield so pleasant a savour, as do the Sacrifices of Christianity, that ascend from a faithful heart. OH! the sweet savour of a good life, that springs and sprouts from a true belief, Far Surpasses all other sweets in the world.
and our feete, when wee walke with God; and whatsoeuer else we haue, when we vse it for the glory of God, be an odour of a sweet smell, an acceptable sacrifice, and well pleasing vnto God. I end.
and our feet, when we walk with God; and whatsoever Else we have, when we use it for the glory of God, be an odour of a sweet smell, an acceptable sacrifice, and well pleasing unto God. I end.
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Vouchsafe, we beseech thee, most mercifull Father, so throughly to sanctifie vs with thine holy Spirit, that all our sacrifices, our preaching, our hearing, our prayers, our prayses, our thankesgiuings, our deeds of mercie, and pittie, and charitie, may euer be acceptable in thy sight.
Vouchsafe, we beseech thee, most merciful Father, so thoroughly to sanctify us with thine holy Spirit, that all our Sacrifices, our preaching, our hearing, our Prayers, our praises, our thanksgivings, our Deeds of mercy, and pity, and charity, may ever be acceptable in thy sighed.
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THis is the last branch in the enumeration of the sinnes of the Israelites. It concerneth the Iudges of Israel, and the Rulers of that state; them principally.
THis is the last branch in the enumeration of the Sins of the Israelites. It concerns the Judges of Israel, and the Rulers of that state; them principally.
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They thought their dutie touching the seruice of God, well discharged, so they repaired to their temples. Such holy places they thought were of themselues sufficient to clense them,
They Thought their duty touching the service of God, well discharged, so they repaired to their Temples. Such holy places they Thought were of themselves sufficient to cleanse them,
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it is vinum mulctatorum, the wine of such as they haue fined or mulcted: wine, bought with the money of them, whom they haue in their vnrighteous iudgments spoyled of their goods.
it is vinum mulctatorum, the wine of such as they have fined or mulcted: wine, bought with the money of them, whom they have in their unrighteous Judgments spoiled of their goods.
The third conuinceth them of idolatry. They drinke their wine in the house of their Gods; not in the Temple at Ierusalem, that once glorious Temple of the true and liuing God,
The third Convinces them of idolatry. They drink their wine in the house of their God's; not in the Temple At Ierusalem, that once glorious Temple of the true and living God,
but in the temple of their gods, in Dan and Bethel, and other places, before their golden calues and other their Idols. They drinke the wine of the condemned in the house of their Gods. First, They drinke wine.
but in the temple of their God's, in Dan and Bethel, and other places, before their golden calves and other their Idols. They drink the wine of the condemned in the house of their God's First, They drink wine.
Wine! Why might they not? Is it not one of the good creatures of God, that may well be vsed with thanksgiuing? God himselfe giues it to the obedient, to them that loue and serue him, Deut. 11.14.
Wine! Why might they not? Is it not one of the good creatures of God, that may well be used with thanksgiving? God himself gives it to the obedient, to them that love and serve him, Deuteronomy 11.14.
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Christ his miraculous turning of water into wine at the marriage of Cana in Galilee, Ioh. 2.11. is euidence enough that he allowed the drinking of wine. Yea, himselfe dranke wine. Else the people would neuer haue called him a wine-bibber, as it appeareth they did, Matth. 11.19. S Paul, 1. Tim. 5.23. wisheth Timothie no longer to drinke water, but to vse a little wine for his stomackes sake.
christ his miraculous turning of water into wine At the marriage of Cana in Galilee, John 2.11. is evidence enough that he allowed the drinking of wine. Yea, himself drank wine. Else the people would never have called him a winebibber, as it appears they did, Matthew 11.19. S Paul, 1. Tim. 5.23. wishes Timothy no longer to drink water, but to use a little wine for his stomachs sake.
How then is it, that the Israelites are here reproued for drinking wine? I answer, not for drinking wine, but for the abuse in drinking are the Israelites here reproued.
How then is it, that the Israelites Are Here reproved for drinking wine? I answer, not for drinking wine, but for the abuse in drinking Are the Israelites Here reproved.
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This abuse of wine, S. Paul desirous either to preuent, or to reforme in the Ephesians, thus speaketh to the Ephesians, chap. 5.18. Be yee not drunke with wine, wherein is excesse.
This abuse of wine, S. Paul desirous either to prevent, or to reform in the Ephesians, thus speaks to the Ephesians, chap. 5.18. Be ye not drunk with wine, wherein is excess.
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In vino luxus. Consider the man that is giuen ouer to drunkennesse. His life its profuse, its dissolute, its vncleane, its luxurious, its vnworthy a Christian. Take heed of wine. Salomon, Prouerb. 20.1. saith:
In vino luxus. Consider the man that is given over to Drunkenness. His life its profuse, its dissolute, its unclean, its luxurious, its unworthy a Christian. Take heed of wine. Solomon, Proverb. 20.1. Says:
He takes it to be sweet and pleasant, but will finde it in the effect exceeding bitter. What more bitter then drunkennes? and what causeth drunkennesse more then wine? Aufert memoriam, dissipat sensum, confundit intellectum, incitat libidinem, omnia membra debilitat, vitam { que } exterminat.
He Takes it to be sweet and pleasant, but will find it in the Effect exceeding bitter. What more bitter then Drunkenness? and what Causes Drunkenness more then wine? Aufert memoriam, dissipate sensum, confundit Intellectum, incitat libidinem, omnia membra debilitat, vitam { que } exterminate.
It is said to be S. Austines. Drunkennesse! it takes away the memorie, it consumes the senses, it confounds the vnderstanding, it prouoketh lust, it weakneth the bodie, it driues life away.
It is said to be S. Austine's. drunkenness! it Takes away the memory, it consumes the Senses, it confounds the understanding, it provoketh lust, it weakeneth the body, it drives life away.
The ancient Fathers generally are eloquent in beating downe this sinne of drunkennesse. Basil calls it a voluntarie Diuell, the mother of naughtinesse, the enemie of vertue. Chrysostome, Homil. 57. ad populum Antiochenum saith:
The ancient Father's generally Are eloquent in beating down this sin of Drunkenness. Basil calls it a voluntary devil, the mother of naughtiness, the enemy of virtue. Chrysostom, Homily 57. ad Populum Antiochene Says:
euen to the mouth, yet will he powre in more. He will verifie the saying of the Prophet, Esay 28.8. Your tables are full of filthy vomitings, no place is cleane.
even to the Mouth, yet will he pour in more. He will verify the saying of the Prophet, Isaiah 28.8. Your tables Are full of filthy vomitings, no place is clean.
Ebrietas fomentum libidinis, ebrietas incentivum insaniae, ebrietas venenum insipientiae. Drunkennesse, its a cherisher of lust, a prouoker of madnesse, the poyson of folly. Hereby are men strangely affected.
Ebrietas Fomentum libidinis, Ebrietas Motive Insanity, Ebrietas venenum insipientiae. drunkenness, its a cherisher of lust, a provoker of madness, the poison of folly. Hereby Are men strangely affected.
They loose their voyce, their colour is changed, their eyes are fiery, at the mouth they fetch breath a pace, in the nosthrils they snore aloud, they are fierce in their furie, they are depriued of their sense. They haue for their attendants, dangerous frensies, grieuous paines of the stone, deadly crudities, frequent castings. Mentior, saith Ambrose; I lye,
They lose their voice, their colour is changed, their eyes Are fiery, At the Mouth they fetch breath a pace, in the nostrils they snore aloud, they Are fierce in their fury, they Are deprived of their sense. They have for their attendants, dangerous frenzies, grievous pains of the stone, deadly crudities, frequent castings. Mentior, Says Ambrose; I lie,
I may not passe by S. Hierome. He in an Epistle of his, which he wrote to that noble virgin Eustochium, to perswade her still to continue a Virgin, warneth and exhorteth her, to flie from wine, as from poyson. He tels her, the Diuels haue not a better weapon wherewith to conquer or corrupt youth. Youth! Couetousnesse may shake it, pride may puffe it vp, ambition may delight it; but drunkennesse will ouerthrow it.
I may not pass by S. Jerome. He in an Epistle of his, which he wrote to that noble Virgae Eustochium, to persuade her still to continue a Virgae, warneth and exhorteth her, to fly from wine, as from poison. He tells her, the Devils have not a better weapon wherewith to conquer or corrupt youth. Youth! Covetousness may shake it, pride may puff it up, ambition may delight it; but Drunkenness will overthrow it.
why touchwood, to a fire already kindled? So discourseth that good Father to perswade the Virgin Eustachium to hate wine as poyson. The discommodities of wine he briefly toucheth in his Comment vpon Galat. 5. Vino, hominis sensus evertitur, pedes corruunt, mens vacillat, libido succenditur:
why touchwood, to a fire already kindled? So discourseth that good Father to persuade the Virgae Eustachium to hate wine as poison. The Discomforts of wine he briefly touches in his Comment upon Galatians 5. Vino, hominis sensus evertitur, pedes corruunt, Mens vacillat, libido succenditur:
It is verse 29. Who hath wee? who hath sorrow? who hath contentions? who hath babling? who hath wounds without a cause, who hath rednesse of eyes? His answer is, vers. 30. They that tarry long at the wine.
It is verse 29. Who hath we? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without a cause, who hath redness of eyes? His answer is, vers. 30. They that tarry long At the wine.
You see a troupe of mischiefes at the heeles of a drunkard. Salomon well weighing this, in the next verse, in the 31. he prescribeth a remedie against drunkennesse. Looke not thou vpon the wine,
You see a troop of mischiefs At the heals of a drunkard. Solomon well weighing this, in the next verse, in the 31. he prescribeth a remedy against Drunkenness. Look not thou upon the wine,
If it do, what then? Then, as it is, vers. 32. it will bite thee like a serpent, it will sting thee like an adder, like a cockatrice, like a viper. And as it is, vers. 33. Thine eyes shall behold strange women ] thou wilt become shamelesse and vnchast:
If it do, what then? Then, as it is, vers. 32. it will bite thee like a serpent, it will sting thee like an adder, like a cockatrice, like a viper. And as it is, vers. 33. Thine eyes shall behold strange women ] thou wilt become shameless and unchaste:
And thine heart shall vtter peruerse things ] Out of the abundance of thine heart, openly, in the presence of others, thou shalt speake things filthy and vnseemly: out will thy greatest secrets.
And thine heart shall utter perverse things ] Out of the abundance of thine heart, openly, in the presence of Others, thou shalt speak things filthy and unseemly: out will thy greatest secrets.
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Beloued in the Lord, I hope there is none of you that heareth me this day, giuen ouer to this vile sinne. If any one hath at any time through infirmitie bin ouertaken with it, let him be warie for the time to come, that he fall so no more.
beloved in the Lord, I hope there is none of you that hears me this day, given over to this vile sin. If any one hath At any time through infirmity been overtaken with it, let him be wary for the time to come, that he fallen so no more.
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then he is able to earne in a whole weeke, his end must needs be beggery; according to that of the wise man, Prov. 23.21. The duunkard and the glutton shall come to pouertie.
then he is able to earn in a Whole Week, his end must needs be beggary; according to that of the wise man, Curae 23.21. The duunkard and the glutton shall come to poverty.
They which doe such things shall not inherit the kingdome of God. Parallel to which is that of the same Apostle, 1. Cor. 6.9. Know yee not that the vnrighteous shall not inherit the kingdome of God? Be not deceiued;
They which do such things shall not inherit the Kingdom of God. Parallel to which is that of the same Apostle, 1. Cor. 6.9. Know ye not that the unrighteous shall not inherit the Kingdom of God? Be not deceived;
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Thus farre of the first generall part, the action of these Israelites, their drinking of wine. Now in the second place we are to consider, whose wine it was. It was not their owne;
Thus Far of the First general part, the actium of these Israelites, their drinking of wine. Now in the second place we Are to Consider, whose wine it was. It was not their own;
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Vpon occasion of these words the Seniours of the Iewes made this constitution, vt condemnatis ad mortem daretur vinum aromaticum ad bibendū, vt faciliùs tolerarent passionem:
Upon occasion of these words the Seniors of the Iewes made this constitution, vt condemnatis ad mortem daretur vinum aromaticum ad bibendū, vt faciliùs tolerarent passionem:
that sweet and odoriferous wine should be prouided for such as were condemned to death, which they might drinke, and so the more easily endure their suffering.
that sweet and odoriferous wine should be provided for such as were condemned to death, which they might drink, and so the more Easily endure their suffering.
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At the time of Christs suffering, there were in Ierusalem certaine devout Matrons, full of compassion, who did out of their devotion bestow this wine. This wine so prouided,
At the time of Christ suffering, there were in Ierusalem certain devout Matrons, full of compassion, who did out of their devotion bestow this wine. This wine so provided,
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for Christ, and those that suffered with him, some cruell Iewes tooke vnto themselues, according to these words of Amos, They drinke the wine of the condemned.
for christ, and those that suffered with him, Some cruel Iewes took unto themselves, according to these words of Amos, They drink the wine of the condemned.
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if we vnderstand by the wine of the condemned, wine bought with the money of such as the Iudges of Israel had in their vnrighteous iudgements put to the worse.
if we understand by the wine of the condemned, wine bought with the money of such as the Judges of Israel had in their unrighteous Judgments put to the Worse.
This wine the Septuagint doe call NONLATINALPHABET, vinum de calumnijs, wine gotten by deceitfull dealing, by malitious surmises, by false accusations.
This wine the septuagint do call, vinum de calumnijs, wine got by deceitful dealing, by malicious surmises, by false accusations.
The Chaldee Paraphrast tearmes it vinum rapinae, the wine of oppression, of pillage, of robberie. Luther stiles it vinum mulctatorum; and Castalio, vinum mulctatitiū, wine issuing from mulctes, from fines.
The Chaldee Paraphrast terms it vinum rapinae, the wine of oppression, of pillage, of robbery. Luther stile it vinum mulctatorum; and Castalio, vinum mulctatitiū, wine issuing from mulctes, from fines.
cast your eye but to the margent, and you will finde it to bee the wine of such as were fined or mulcted. Here then by the wine of the condemned, we are to vnderstand, that the Iudges of Israel laid vpon the poore men vniust penalties, by which they might be prouided of wine and other delicates,
cast your eye but to the margin, and you will find it to be the wine of such as were fined or mulcted. Here then by the wine of the condemned, we Are to understand, that the Judges of Israel laid upon the poor men unjust penalties, by which they might be provided of wine and other delicates,
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or by any other cunning dealing, against such as are not able to withstand them. This description of oppression, I gather from Levit. 25.14. from Micah 2.1, 2. and from 1. Thess. 4.6. In ech place the vnlawfulnesse of oppression is manifested.
or by any other cunning dealing, against such as Are not able to withstand them. This description of oppression, I gather from Levit. 25.14. from micah 2.1, 2. and from 1. Thess 4.6. In each place the unlawfulness of oppression is manifested.
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Men of trade may not gaine by their false weights, false measures, false speeches, or false oathes; neither may men in any other course of life gaine by violence, or by colour of Law, or by any other cunning dealing. Thus is my doctrine confirmed, It is not lawfull for any man to oppresse another.
Men of trade may not gain by their false weights, false measures, false Speeches, or false Oaths; neither may men in any other course of life gain by violence, or by colour of Law, or by any other cunning dealing. Thus is my Doctrine confirmed, It is not lawful for any man to oppress Another.
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First, it may serue for a reproofe of the Oppressors of this age, who make gold their hope, and the wedge of gold their confidence, as Iob speaketh, chap. 31.24. S. Paul, he taught, 1. Tim. 6.6. that Godlinesse is great gaine: but these men suppose the contrary, that gaine is great godlinesse:
First, it may serve for a reproof of the Oppressors's of this age, who make gold their hope, and the wedge of gold their confidence, as Job speaks, chap. 31.24. S. Paul, he taught, 1. Tim. 6.6. that Godliness is great gain: but these men suppose the contrary, that gain is great godliness:
I expresse it in Ieremies phrase, chap. 22.13. They build their houses by vnrighteousnes, and their chambers by wrong: and in Habakkuks phrase, chap. 2.12. They build them townes with blood, and stablish their Cities by iniquitie. Against these is that complaint of the Lord, Esai. 3.14, 15. Ye haue eaten vp the vineyard;
I express it in Jeremiahs phrase, chap. 22.13. They built their houses by unrighteousness, and their chambers by wrong: and in Habakkuks phrase, chap. 2.12. They built them Towns with blood, and establish their Cities by iniquity. Against these is that complaint of the Lord, Isaiah. 3.14, 15. You have eaten up the vineyard;
a woe from Esay too, Chap. 5.8. Woe vpon woe and yet will they not cease from ioyning house to house, and laying land to land, as if the way to the spirituall Canaan were all by Land, and not through a red Sea of death, as one wittily speaketh.
a woe from Isaiah too, Chap. 5.8. Woe upon woe and yet will they not cease from joining house to house, and laying land to land, as if the Way to the spiritual Canaan were all by Land, and not through a read Sea of death, as one wittily speaks.
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From this contempt of the Prophets of the Lord, or rather, of the Lord himselfe speaking by his Prophets, it is now come to passe, that many a poore tenant is thrust out of his house;
From this contempt of the prophets of the Lord, or rather, of the Lord himself speaking by his prophets, it is now come to pass, that many a poor tenant is thrust out of his house;
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that Villages are depopulated, that those streets which were wont to be sowen with the seeds of men, are now become pastures for the sending forth of oxen, and for the treading of sheepe, as Esay speaketh, chap. 7.25.
that Villages Are depopulated, that those streets which were wont to be sown with the seeds of men, Are now become pastures for the sending forth of oxen, and for the treading of sheep, as Isaiah speaks, chap. 7.25.
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but now are they become so fierce and greedy, that they devoure men, and Towne-fields, and houses, and villages, and lay all waste. Alas, silly sheepe, it is no fault of yours;
but now Are they become so fierce and greedy, that they devour men, and Town-fields, and houses, and villages, and lay all waste. Alas, silly sheep, it is no fault of yours;
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Whose then is the fault? It is yours, yee grinding oppressors: yours, whose hearts are like the vast Ocean, fit to swallow vp euery base commoditie, that the earth is able to afford you.
Whose then is the fault? It is yours, ye grinding Oppressors's: yours, whose hearts Are like the vast Ocean, fit to swallow up every base commodity, that the earth is able to afford you.
O that these men would at length call themselues to a strict account of the oppressions, wherewith they haue oppressed the poore, either by depopulating, or by raising rents, or by hoysing fines, or by interest, or otherwise:
Oh that these men would At length call themselves to a strict account of the oppressions, wherewith they have oppressed the poor, either by depopulating, or by raising rends, or by hoisting fines, or by Interest, or otherwise:
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and would once begin to make some restitution. Did they but know in what estimation they stand in Church and Common-wealth, they would remit somewhat of their Cruelty.
and would once begin to make Some restitution. Did they but know in what estimation they stand in Church and Commonwealth, they would remit somewhat of their Cruelty.
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A good example. Long after him, King Edward, commonly called good King Edward, banished them his Land. So writeth Glanvil lib. 7. de Leg. & consuet. Angliae c. 37. The same author in the same booke cap. 16. affirmeth;
A good Exampl. Long After him, King Edward, commonly called good King Edward, banished them his Land. So Writeth Glanvil lib. 7. de Leg. & consuet. Angliae c. 37. The same author in the same book cap. 16. Affirmeth;
If he amend not, I say, as God is God, so certainely shall the oppressor be destroyed, though not in the red Sea, as the oppressing Aegyptians once were,
If he amend not, I say, as God is God, so Certainly shall the oppressor be destroyed, though not in the read Sea, as the oppressing egyptians once were,
A second vse may be to admonish Iudges, Iustices, and other Magistrates and Rulers, that they suffer not themselues to be stained with this sin of oppression. It is the dutie of the Magistrate to deliuer the oppressed out of the hand of the oppressor.
A second use may be to admonish Judges, Justices, and other Magistrates and Rulers, that they suffer not themselves to be stained with this since of oppression. It is the duty of the Magistrate to deliver the oppressed out of the hand of the oppressor.
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and deliuer him that is oppressed out of the hand of the oppressor. It is likewise laid vpon him, Esai. 1.17. Seeke iudgement, releeue the oppressed, iudge the fatherlesse, and defend the widow.
and deliver him that is oppressed out of the hand of the oppressor. It is likewise laid upon him, Isaiah. 1.17. Seek judgement, relieve the oppressed, judge the fatherless, and defend the widow.
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Where first Gods commandement is, that Magistrates should execute iudgement in the morning. In the morning: Therefore they are not to vse delayes in doing iustice.
Where First God's Commandment is, that Magistrates should execute judgement in the morning. In the morning: Therefore they Are not to use delays in doing Justice.
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Secondly, Gods commandement is, that Magistrates should seeke iudgement. Must they seeke iudgement? Therefore in cases of oppression they are not to stay till they be called for.
Secondly, God's Commandment is, that Magistrates should seek judgement. Must they seek judgement? Therefore in cases of oppression they Are not to stay till they be called for.
Thirdly, God commendeth vnto Magistrates, all that are oppressed, but specially the fatherlesse and widow: the fatherlesse, because they want the defence of their parents;
Thirdly, God commends unto Magistrates, all that Are oppressed, but specially the fatherless and widow: the fatherless, Because they want the defence of their Parents;
nor accessaries, in the sin of Oppression. They must abhor the practise of the Princes of Ierusalem, who Esay 1.23. are stiled companions of theeues, because they loued gifts, and followed after rewards. They are to detest the corruption of the rulers of Israel, who Hos. 4.18. loue with shame to cry, Bring yee, Bring yee.
nor accessaries, in the since of Oppression. They must abhor the practice of the Princes of Ierusalem, who Isaiah 1.23. Are styled Sodales of thieves, Because they loved Gifts, and followed After rewards. They Are to detest the corruption of the Rulers of Israel, who Hos. 4.18. love with shame to cry, Bring ye, Bring ye.
whose oxe haue we taken? whom haue we defrauded? whom haue we oppressed? of whose hand haue we receiued any bribes to blinde our eyes therewith? and no man shall be able to accuse them.
whose ox have we taken? whom have we defrauded? whom have we oppressed? of whose hand have we received any Bribes to blind our eyes therewith? and no man shall be able to accuse them.
if they loue the wages of vnrighteousnesse, if they loue gifts, if they follow after rewards, if they turne aside after lucre, if they take bribes, if they shame not to cry, Bring ye, bring yee;
if they love the wages of unrighteousness, if they love Gifts, if they follow After rewards, if they turn aside After lucre, if they take Bribes, if they shame not to cry, Bring you, bring ye;
The vse was an admonition to Magistrates, rulers, and other officers, that they suffer not themselues to be stained with the sinne of oppression. A third vse followeth.
The use was an admonition to Magistrates, Rulers, and other Officers, that they suffer not themselves to be stained with the sin of oppression. A third use follows.
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Is it not an exceeding great comfort to a poore oppressed wretch, to know, that God taketh notice of the oppressions, vnder which he groaneth? That God doth so, I haue already made it manifest in the proofe of my doctrine, in the reproofe of oppressors, and in the Magistrates admonition.
Is it not an exceeding great Comfort to a poor oppressed wretch, to know, that God Takes notice of the oppressions, under which he Groaneth? That God does so, I have already made it manifest in the proof of my Doctrine, in the reproof of Oppressors's, and in the Magistrates admonition.
and great men there did drinke the wine of the condemned. Hereto I adde that Psal. 12.5. For the oppression of the poore, for the sighing of the needie, now will I arise (saith the Lord) I will set him in safetie from him that puffeth at him, from him that would ensnare him.
and great men there did drink the wine of the condemned. Hereto I add that Psalm 12.5. For the oppression of the poor, for the sighing of the needy, now will I arise (Says the Lord) I will Set him in safety from him that Puffeth At him, from him that would ensnare him.
good, that I haue bin in want, in pouertie, in aduersitie, vnder the griping hand of the oppressor. O! how sweet is the quiet fruit of righteousnes, that springeth forth from the bitter roote of tribulation!
good, that I have been in want, in poverty, in adversity, under the gripping hand of the oppressor. OH! how sweet is the quiet fruit of righteousness, that springs forth from the bitter root of tribulation!
whereas by the law of God, euery oppressor is bound to make actuall restitution for the wrongs he hath done, the rich man may bee in case to doe it, the poore man neuer.
whereas by the law of God, every oppressor is bound to make actual restitution for the wrongs he hath done, the rich man may be in case to do it, the poor man never.
If it be possible, as much as lyeth in you, liue peaceably with all men. Sith here we haue no continuing citie, Heb. 13.14. sith here we are but pilgrims and strangers, 1. Pet. 2.11. sith here is not our rest, Micah 2.10.
If it be possible, as much as lies in you, live peaceably with all men. Sith Here we have no Continuing City, Hebrew 13.14. sith Here we Are but pilgrim's and Strangers, 1. Pet. 2.11. sith Here is not our rest, micah 2.10.
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why vse we fraudulencie and forgerie in our contracts? why bribery in iustice? why crueltie in our dealings? why ouer-beare we right by might? why grinde we the poore like corne with the milstones of oppression? why eat we them vp like bread? yea,
why use we fraudulency and forgery in our contracts? why bribery in Justice? why cruelty in our dealings? why overbear we right by might? why grind we the poor like corn with the millstones of oppression? why eat we them up like bred? yea,
I can but salute the third; it noteth the place where the Israelites dranke their wine: it was in domo deorum suorum, in the house of their Gods. They drinke the wine of the condemned in the house of their Gods. In the house of their Gods. The Septuagint haue NONLATINALPHABET.
I can but salute the third; it notes the place where the Israelites drank their wine: it was in domo Gods suorum, in the house of their God's They drink the wine of the condemned in the house of their God's In the house of their God's The septuagint have.
Yet because the Israelites, the ten tribes of Israel, they to whom this prophesie of Amos was directed, went not now vp to Ierusalem, to the Temple there, there to worship the true and liuing God; but had Temples of their owne, Temples in Dan, in Bethel, in other places, to which they repaired for the worship of their golden calues, and Baal, and other their Idols; I rather read (and the Hebrew text will well beare it) in the house of their Gods. Mercer so readeth it;
Yet Because the Israelites, the ten tribes of Israel, they to whom this prophesy of Amos was directed, went not now up to Ierusalem, to the Temple there, there to worship the true and living God; but had Temples of their own, Temples in Dan, in Bethel, in other places, to which they repaired for the worship of their golden calves, and Baal, and other their Idols; I rather read (and the Hebrew text will well bear it) in the house of their God's Mercer so readeth it;
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or Churches of their Idol Gods. The doctrine, we may take from hence is this, Goods gotten vnlawfully are not fit to be employed in the seruice of God.
or Churches of their Idol God's The Doctrine, we may take from hence is this, Goods got unlawfully Are not fit to be employed in the service of God.
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No, nor in the seruice of Idols. Not in the seruice of God. They are reiected by Ecclesiasticus, chap. 34.18. He that sacrificeth of a thing wrongfully gotten, his offering is ridiculous. Ridiculous!
No, nor in the service of Idols. Not in the service of God. They Are rejected by Ecclesiasticus, chap. 34.18. He that Sacrificeth of a thing wrongfully got, his offering is ridiculous. Ridiculous!
No more will it be pleasing to God to haue an offering of ill gotten goods presented to him. Salomon Prov. 15.8. saith, The sacrifice of the wicked is an abomination to the Lord.
No more will it be pleasing to God to have an offering of ill got goods presented to him. Solomon Curae 15.8. Says, The sacrifice of the wicked is an abomination to the Lord.
Whatsoeuer Sacrifice the wicked man offereth to the Lord, be it offered neuer so solemnly, neuer so sumptuously, it will be an abomination to the Lord, the Lord will abhor it, he will detest it.
Whatsoever Sacrifice the wicked man Offereth to the Lord, be it offered never so solemnly, never so sumptuously, it will be an abomination to the Lord, the Lord will abhor it, he will detest it.
he that sacrificeth a lambe, as he that cut off a dogs neck, he that offereth an oblation, as if he offered swines flesh, he that burneth incense, as if he blessed an Idol.
he that Sacrificeth a lamb, as he that Cut off a Dogs neck, he that Offereth an oblation, as if he offered Swine Flesh, he that burns incense, as if he blessed an Idol.
The Idolater hauing no perfect knowledge of the true and liuing God, takes his Idol to be his God, and worshippeth him as God. Now •en worship him amisse, if carelesly, if with goods of oppr••• with ill-gotten goods, he dishonoureth the true and liuing God:
The Idolater having no perfect knowledge of the true and living God, Takes his Idol to be his God, and Worshippeth him as God. Now •en worship him amiss, if carelessly, if with goods of oppr••• with ill-gotten goods, he Dishonors the true and living God:
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This is the very reason why our Prophet here reproueth the Israelites for bringing into the Temples of their Idols, their ill-gotten goods, the wine of the condemned.
This is the very reason why our Prophet Here Reproveth the Israelites for bringing into the Temples of their Idols, their ill-gotten goods, the wine of the condemned.
1. This may serue to admonish such, as shall hereafter found Colleges, build Hospitals, erect Scholes, ordaine Aniuersaries, that they endow them not, that they enrich them not with lands and possessions, purchased with ill-gotten treasure.
1. This may serve to admonish such, as shall hereafter found Colleges, built Hospitals, erect Schools, ordain Aniuersaries, that they endow them not, that they enrich them not with Lands and possessions, purchased with ill-gotten treasure.
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2. Here is a lesson for all such as haue heaped vp vnto themselues abundance of wealth by oppression, by extortion, by vsury, by deceit, or otherwise vnlawfully.
2. Here is a Lesson for all such as have heaped up unto themselves abundance of wealth by oppression, by extortion, by Usury, by deceit, or otherwise unlawfully.
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Happily they will by their last Will and Testament bequeath part of their ill-gotten wealth to the Church, and part to the poore, and will leaue but a portion to their heires. A poore shift.
Happily they will by their last Will and Testament Bequeath part of their ill-gotten wealth to the Church, and part to the poor, and will leave but a portion to their Heirs. A poor shift.
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What remaineth then, but that euery one, who hath increased his substance by wrong, doe while he is liuing, make actuall restitution. Zacheus the Publican professeth vnto Christ, Luk. 19.8. Behold Lord, the halfe of my goods I giue to the poore, and if I haue taken any thing from any man, by forged cavillation, I restore him foure-fold.
What remains then, but that every one, who hath increased his substance by wrong, do while he is living, make actual restitution. Zacchaeus the Publican Professes unto christ, Luk. 19.8. Behold Lord, the half of my goods I give to the poor, and if I have taken any thing from any man, by forged cavillation, I restore him fourfold.
Zacheus of Iericho, he being converted to Christianitie was content to restore foure-fold. It is a good consequent, they are scarse halfe Christians, that will not restore the principall. Thou wilt say, what neede restitution? I will repent for my oppressing sinnes, and God is gracious;
Zacchaeus of Jericho, he being converted to Christianity was content to restore fourfold. It is a good consequent, they Are scarce half Christians, that will not restore the principal. Thou wilt say, what need restitution? I will Repent for my oppressing Sins, and God is gracious;
S. Austine tells thee so, Ep. 54. which is to Macedonius. Thy repentance is no repentance; thou doest but feigne repentance. It will neuer procure thee pardon for thy sinne. Make thou therefore actuall restitution.
S. Augustine tells thee so, Epistle 54. which is to Macedonius. Thy Repentance is no Repentance; thou dost but feign Repentance. It will never procure thee pardon for thy sin. Make thou Therefore actual restitution.
Yet destroyed I the Amorite before them, whose height was like the height of the Cedars, and he was strong as the Okes, yet I destroyed his fruit from aboue, and his rootes from beneath.
Yet destroyed I the Amorite before them, whose height was like the height of the Cedars, and he was strong as the Oaks, yet I destroyed his fruit from above, and his roots from beneath.
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MY meditations haue beene heretofore fiue times exercised in discoursing vnto you of the sinnes, wherewith the people of Israel in the precedent verses stand charged.
MY meditations have been heretofore fiue times exercised in discoursing unto you of the Sins, wherewith the people of Israel in the precedent Verses stand charged.
One is, the ruine of the Amorites, set downe verse 9. Yet destroyed I the Amorite before them, whose height was like the height of the Cedars, and he was strong as the Okes, yet I destroyed his fruit from aboue, and his rootes from beneath.
One is, the ruin of the amorites, Set down verse 9. Yet destroyed I the Amorite before them, whose height was like the height of the Cedars, and he was strong as the Oaks, yet I destroyed his fruit from above, and his roots from beneath.
Is it not euen thus, O yee children of Israel, sayth the Lord? Say O yee children of Israel; Haue I not done so and so for you? Haue I not destroyed the Amorite for your sake? Haue I not freed you from your Egyptian yoke? Haue I not guided you through the desert? Haue I not giuen you Prophets and Nazarites of your owne sonnes, and of your owne yong men for your instruction in the true seruice and worship of your God? Is it euen thus, O yee children of Israel, saith the Lord?
Is it not even thus, Oh ye children of Israel, say the Lord? Say Oh ye children of Israel; Have I not done so and so for you? Have I not destroyed the Amorite for your sake? Have I not freed you from your Egyptian yoke? Have I not guided you through the desert? Have I not given you prophets and nazarites of your own Sons, and of your own young men for your instruction in the true service and worship of your God? Is it even thus, Oh ye children of Israel, Says the Lord?
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It is the ruine of the Amorites for their sake, thus expressed, ver. 9. Yet destroyed I the Amorite before them, &c. Herein I commend vnto you three principall parts;
It is the ruin of the amorites for their sake, thus expressed, ver. 9. Yet destroyed I the Amorite before them, etc. Herein I commend unto you three principal parts;
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their stature or tallnesse by the Cedar, their valour or strength by the Oke; Their height was like the height of the Cedars, and hee was strong as the Okes.
their stature or tallness by the Cedar, their valour or strength by the Oak; Their height was like the height of the Cedars, and he was strong as the Okes.
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Yet. ] The Hebrew letter is Ʋau; it is most vsually put for And: It is here so rendred by Leo Iuda, by Calvin, by Gualter, by Brentius, and by Drusius. The Septuagint, the author of the Vulgar Latine, and Vatablus doe translate it But. Tremellius and the Translator of the Chaldee Paraphrase haue Although. Our English Bible hath Yet. Be it either And, or Although, or But, or Yet, it varieth not the meaning of the holy Ghost.
Yet. ] The Hebrew Letter is Ʋau; it is most usually put for And: It is Here so rendered by Leo Iuda, by calvin, by Gualter, by Brent, and by Drusius. The septuagint, the author of the vulgar Latin, and Vatablus do translate it But. Tremellius and the Translator of the Chaldee paraphrase have Although. Our English bible hath Yet. Be it either And, or Although, or But, or Yet, it varieth not the meaning of the holy Ghost.
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The meaning of the holy Ghost, is, by this enumeration of Gods benefits vpon Israel, to taxe Israel of Ingratitude. God showred downe his benefits vpon them,
The meaning of the holy Ghost, is, by this enumeration of God's benefits upon Israel, to Tax Israel of Ingratitude. God showered down his benefits upon them,
for their temporall, by destroying the Amorite before them, by freeing them from their seruitude in Egypt, and by guiding them through the wildernesse: and for their spirituall estate, by giuing vnto them Prophets euen of their owne sonnes: yet Israell, my people Israell, haue forgotten me.
for their temporal, by destroying the Amorite before them, by freeing them from their servitude in Egypt, and by guiding them through the Wilderness: and for their spiritual estate, by giving unto them prophets even of their own Sons: yet Israel, my people Israel, have forgotten me.
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The First is, that God doth seriously forbid Vnthankefulnesse. The Second is, that he doth seuerely reprehend it. The Third is, that he doth dulie punish it.
The First is, that God does seriously forbid Unthankfulness. The Second is, that he does severely reprehend it. The Third is, that he does duly Punish it.
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When the Lord thy God shall haue brought thee into the land which he sware vnto thy Fathers, to Abraham, to Isaac, and to Iacob, to giue thee, and shall haue giuen thee great and goodly Citties, which thou buildest not:
When the Lord thy God shall have brought thee into the land which he sware unto thy Father's, to Abraham, to Isaac, and to Iacob, to give thee, and shall have given thee great and goodly Cities, which thou buildest not:
vineyards & oliue trees planted, which thou plantedst not, when thou hast eaten and be full, Then beware lest thou forget the Lord, which brought thee forth out of the land of Egypt, from the house of bondage.
vineyards & olive trees planted, which thou plantedst not, when thou hast eaten and be full, Then beware lest thou forget the Lord, which brought thee forth out of the land of Egypt, from the house of bondage.
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Take heed that thou be not vnthankefull. Secondly, God reprehendeth vnthankfulnesse. He reprehendeth it in the Iewes, Esa. 1.2. I haue nourished, I haue brought vp children, but they haue rebelled against me.
Take heed that thou be not unthankful. Secondly, God reprehendeth unthankfulness. He reprehendeth it in the Iewes, Isaiah 1.2. I have nourished, I have brought up children, but they have rebelled against me.
why doest thou glory, why boasteth thou as if thou hadst not receiued? It is a reprehension of Vnthankfulnesse which you haue, Mat. 25 26. There the seruant that receiued of his Master one Talent to be employed to the best aduantage,
why dost thou glory, why boasts thou as if thou Hadst not received? It is a reprehension of Unthankfulness which you have, Mathew 25 26. There the servant that received of his Master one Talon to be employed to the best advantage,
and they rebell! If seruants had done it, if bondmen, if the sonnes of Agar, of whom it was sayd of old, Cast out this bondwoman, and her sonne, if these had rebelled against me, it were the lesse to be maruailed at:
and they rebel! If Servants had done it, if bondmen, if the Sons of Agar, of whom it was said of old, Cast out this bondwoman, and her son, if these had rebelled against me, it were the less to be marveled At:
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See you not, how God setteth his people, as it were to Schoole, to the Oxe, and to the Asse, to learne of them what their dutie is? And no maruaile is it, sayth a good Interpreter.
See you not, how God sets his people, as it were to School, to the Ox, and to the Ass, to Learn of them what their duty is? And no marvel is it, say a good Interpreter.
The Dogge that in K. Pyrrhus his Campe in the middest of his armed souldiers inuaded the parricide and murderer of his Master, is recorded for a paterne of thankefulnesse. So is that Merchants dogge, that in the Iland Teos, lay vpon a bagge of money of his Masters, which his Masters boy had by negligence left behind him in a by-way:
The Dog that in K. Phyrrhus his Camp in the midst of his armed Soldiers invaded the Parricide and murderer of his Master, is recorded for a pattern of thankfulness. So is that Merchant's dog, that in the Island Teos, lay upon a bag of money of his Masters, which his Masters boy had by negligence left behind him in a byway:
and so long he lay vpon it, that at his masters returne to seeke what he had lost, tùm custodiae finem fecit, tùm caninam efflavit animam, sayth my Author, hee yeelded vp the custodie of the bagge, and dyed.
and so long he lay upon it, that At his Masters return to seek what he had lost, tùm custodiae finem fecit, tùm caninam efflavit animam, say my Author, he yielded up the custody of the bag, and died.
I could tell you of as great thankefulnesse in Lyons. It was a thankful Lyon that spared Androclus a runnagate from his Master, put into Circus Maximus at Rome, to be deuoured by the Beasts there.
I could tell you of as great thankfulness in Lyons. It was a thankful lion that spared Androclus a runagate from his Master, put into Circus Maximus At Room, to be devoured by the Beasts there.
and the Lyon forgat it not. Its registred by Gellius Noct: Attic. lib. 5. cap. 14. It was a thankefull Lyon, that followed Gerasimus the Abbot to keepe his Asses:
and the lion forgot it not. Its registered by Gellius Night: Attic. lib. 5. cap. 14. It was a thankful lion, that followed Gerasimus the Abbot to keep his Asses:
Its reported by Iohan. Moscus in his pratum spirituale c. 107. And Fran. Costerus the Iesuite cites it to be true, in his Sermon vpon the thirteenth Dominicall after Pentecoast.
Its reported by John Moscus in his pratum spiritual c. 107. And France Costerus the Iesuite cites it to be true, in his Sermon upon the thirteenth dominical After Pentecoast.
It was a thankefull Lyon that followed a certaine souldier that went with Duke Godfrey of Bullein to the Conquest of the Holy land. The kindnesse that the souldier had done to the Lyon, was done not farre from Ierusalem. And what was it? A serpent that had gotten this Lyon at the aduantage,
It was a thankful lion that followed a certain soldier that went with Duke Godfrey of Bullion to the Conquest of the Holy land. The kindness that the soldier had done to the lion, was done not Far from Ierusalem. And what was it? A serpent that had got this lion At the advantage,
How is it that you heare this, and are not confounded. Salomon, the wisest among the sonnes of men, Prov. 6.6. sends the sluggard to the Ant, to learne of her to labour.
How is it that you hear this, and Are not confounded. Solomon, the Wisest among the Sons of men, Curae 6.6. sends the sluggard to the Ant, to Learn of her to labour.
Is the sluggard sent to the Ant to learne? Then well may the Vnthankefull man be sent to the Lyon, to the dogge, to the oxe, and to the asse. He may learne to be thankefull of the Lyon, and of the dog: I haue shewed it vnto you by humane testimonies.
Is the sluggard sent to the Ant to Learn? Then well may the Unthankful man be sent to the lion, to the dog, to the ox, and to the Ass. He may Learn to be thankful of the lion, and of the dog: I have showed it unto you by humane testimonies.
Such a punishment, a temporall punishment it was, wherwith God repayed the Vnthankefulnesse of the Israelites in the wildernesse of Pharan, at Kibroth-Hattaauah, or the graues of lust, their thirteenth mansion,
Such a punishment, a temporal punishment it was, wherewith God repaid the Unthankfulness of the Israelites in the Wilderness of Pharan, At Kibroth-Hattaauah, or the graves of lust, their thirteenth mansion,
For shee sayd verse 5. I will goe after my louers, that giue me my bread and my water, my wooll and my flax, mine oyle and my drinke. You may see her punishment resolued vpon, vers. 9. I will returne, saith the Lord, and will take away my Corne in the time thereof,
For she said verse 5. I will go After my lovers, that give me my bred and my water, my wool and my flax, mine oil and my drink. You may see her punishment resolved upon, vers. 9. I will return, Says the Lord, and will take away my Corn in the time thereof,
A temporall punishment it is, which is threatned to fall vpon euery Vnthankefull wretch, Prov. 17.13. Who so rewardeth euill for good, euill shall not depart from his house.
A temporal punishment it is, which is threatened to fallen upon every Unthankful wretch, Curae 17.13. Who so Rewardeth evil for good, evil shall not depart from his house.
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An Eternall punishment it is, which is adiudged to the vnthankefull, and vnprofitable seruant, in the parable of the talents, Matth. 25.30. Cast him into vtter darkenes;
an Eternal punishment it is, which is adjudged to the unthankful, and unprofitable servant, in the parable of the Talents, Matthew 25.30. Cast him into utter darkness;
Betweene vs and you sayth Abraham in Paradise to Diues in hell, there is a great gulfe fixed, so that they which would passe from hence to you, cannot;
Between us and you say Abraham in Paradise to Diues in hell, there is a great gulf fixed, so that they which would pass from hence to you, cannot;
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Among them, NONLATINALPHABET, the vnthankefull haue their place. They haue their place among the wicked; and therfore the portion of the wicked, must be their portion.
Among them,, the unthankful have their place. They have their place among the wicked; and Therefore the portion of the wicked, must be their portion.
He saith it againe, Gal. 5.21. They shall not inherit the kingdome of God. S. Iohn in his Reuelation, Chap. 21.8. sayth, They shall haue their part in the lake, which burneth with fire and brimstone.
He Says it again, Gal. 5.21. They shall not inherit the Kingdom of God. S. John in his Revelation, Chap. 21.8. say, They shall have their part in the lake, which burns with fire and brimstone.
The Vnthankefull therefore, as wicked, shall not inherit the kingdome of God, but shall haue their part in the lake, which burneth with fire and brimstone. Their punishment shall be Eternall. Hitherto you haue heard;
The Unthankful Therefore, as wicked, shall not inherit the Kingdom of God, but shall have their part in the lake, which burns with fire and brimstone. Their punishment shall be Eternal. Hitherto you have herd;
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First, that God doth seriously forbid Ʋnthankefulnesse. Secondly, that he doth seuerely reprehend it. Thirdly, that he doth duly punish it. From hence is the lesson, which I commended vnto you, made good.
First, that God does seriously forbid Ʋnthankefulnesse. Secondly, that he does severely reprehend it. Thirdly, that he does duly Punish it. From hence is the Lesson, which I commended unto you, made good.
yet let euery one of vs professe with S. Bernard, in his second Sermon de septem panibus: Ingratitudinem prorsus odit anima mea, my soule doth hate vnthankefulnesse. Peremtoria siquidem res est Ingratitudo. Vnthankefulnesse!
yet let every one of us profess with S. Bernard, in his second Sermon de September panibus: Ingratitudinem prorsus odit anima mea, my soul does hate unthankfulness. Peremtoria siquidem Rest est Ingratitudo. Unthankfulness!
I tell you, sayth that Father, quoniam pro meo sapere, I tell you, that to my vnderstanding, there is nothing, that so much displeaseth God, especially in the children of Grace,
I tell you, say that Father, quoniam Pro meo Sapere, I tell you, that to my understanding, there is nothing, that so much displeaseth God, especially in the children of Grace,
and men of Conuersion, as vnthankefulnesse doth. His reason is: Vias obstruit gratiae; & vbi fuerit illa, iam gratia accessum non invenit, locum non habet.
and men of Conversion, as unthankfulness does. His reason is: Ways obstruit Gratiae; & vbi fuerit illa, iam Gratia accessum non invenit, locum non habet.
its a burning wind, siccans tibi fontem pietatis, rorem misericordiae, fluenta gratiae. It dryeth vp the fountaine of pietie, the dew of mercy, the riuers of grace.
its a burning wind, siccans tibi fontem pietatis, rorem Mercy, fluenta Gratiae. It drieth up the fountain of piety, the due of mercy, the Rivers of grace.
He may seeme to haue reference to that Heauenly meditation of S. Austine in the 18. chapter of his Soliloquies: Lord I will recount in my minde all the good which thou hast done for me all my life long,
He may seem to have Referente to that Heavenly meditation of S. Augustine in the 18. chapter of his Soliloquies: Lord I will recount in my mind all the good which thou hast done for me all my life long,
Be yee thankefull, and ver. 17. Whatsoeuer yee doe in word or in deed, doe all things in the name of the Lord Iesus, giuing thankes to God, and the Father by him.
Be ye thankful, and ver. 17. Whatsoever ye do in word or in deed, do all things in the name of the Lord Iesus, giving thanks to God, and the Father by him.
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The Ephesians are in like sort exhorted, chap. 5.20. Giue thankes alwayes for all things vnto God and the Father, in the name of our Lord Iesus Christ.
The Ephesians Are in like sort exhorted, chap. 5.20. Give thanks always for all things unto God and the Father, in the name of our Lord Iesus christ.
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The second is, pro quibus; for what we are to giue thanks, We are to doe it NONLATINALPHABET, for all things. For all things which God sendeth vpon vs,
The second is, Pro quibus; for what we Are to give thanks, We Are to do it, for all things. For all things which God sends upon us,
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Not in our owne name, for there is no good in vs. Of our selues we cannot so much as thinke a good thought; much lesse can we speake a good word, or doe a good deed.
Not in our own name, for there is no good in us Of our selves we cannot so much as think a good Thought; much less can we speak a good word, or do a good deed.
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let our thankes ascend vp to God, that his grace may descend downe vpon vs. For cessat decursus gratiarum, vbi non fuerit recursus, sayth Bernard Serm. 1. in capite ieiunij. The course and descent of the graces of God ceaseth,
let our thanks ascend up to God, that his grace may descend down upon us For cessat Decursus Gratitude, vbi non fuerit recursus, say Bernard Sermon 1. in capite ieiunij. The course and descent of the graces of God ceases,
Early and late let vs prayse his holy name, though not with the harpe, nor with the Psalterie, nor with an instrument of ten strings, as the Psalmist aduiseth, Psal. 33.2.
Early and late let us praise his holy name, though not with the harp, nor with the Psaltery, nor with an Instrument of ten strings, as the Psalmist adviseth, Psalm 33.2.
Let vs neither eate nor drinke, nay, let vs neither hunger nor thirst, without this condiment to it, The Lord be praysed. Let the frontlets betweene your eyes, the bracelets vpon our armes, the gards vpon our garments, be thankes. Whatsoeuer we receiue to vse or enioy, let vs write that posie & Epiphoneme of Zacharie vpon it; Grace, grace vnto it: for all is grace.
Let us neither eat nor drink, nay, let us neither hunger nor thirst, without this condiment to it, The Lord be praised. Let the frontlets between your eyes, the bracelets upon our arms, the guards upon our garments, be thanks. Whatsoever we receive to use or enjoy, let us write that posy & Epiphoneme of Zacharias upon it; Grace, grace unto it: for all is grace.
I destroyed the Amorite before them. NONLATINALPHABET, say the Septuagint, I haue taken away; Exterminavi, the Vulgar, Calvin, and Gualter, I haue cast out;
I destroyed the Amorite before them., say the septuagint, I have taken away; Exterminavi, the vulgar, calvin, and Gualter, I have cast out;
Delevi, Leo, Iuda, and Castalio, I haue wiped away; Excidi, O•colampadius, I haue cut off; Perdidi, Vatablus, Tremellius, and Iunius, I haue destroyed;
Delevi, Leo, Iuda, and Castalio, I have wiped away; Excidi, O•colampadius, I have Cut off; Perdidi, Vatablus, Tremellius, and Iunius, I have destroyed;
The word in the originall signifieth, so to abolish and wipe away a people or a nation, that there be not any memorie left of it. I destroyed the Amorite.
The word in the original signifies, so to Abolah and wipe away a people or a Nation, that there be not any memory left of it. I destroyed the Amorite.
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But the Ammorites and other nations of the land of Canaan: whom, when they had fulfilled the measure of their iniquitie, God did cut of, that he might giue their land for an habitation to the posteritie of Iacob, the people of Israell, according to his couenant made with Abraham, Gen. 15.18. Vnto thy seed haue I giuen this land from the riuer of Egypt vnto the great riuer, the riuer Euphrates.
But the Amorites and other Nations of the land of Canaan: whom, when they had fulfilled the measure of their iniquity, God did Cut of, that he might give their land for an habitation to the posterity of Iacob, the people of Israel, according to his Covenant made with Abraham, Gen. 15.18. Unto thy seed have I given this land from the river of Egypt unto the great river, the river Euphrates.
The Kenites and the Kenizites, and the Kadmonites, and the Hittites, and the Perizzites, and the Rephaims, and the Amorites, and the Canaanites, and the Girgasites, and the Iebusites. The Amorites you see were not alone.
The Kenites and the Kenizites, and the Kadmonites, and the Hittites, and the Perizzites, and the Rephaims, and the amorites, and the Canaanites, and the Girgashites, and the Jebusites. The amorites you see were not alone.
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Mine Angell shall goe before thee, and bring thee vnto the Amorites, and the Hittites, and the Perizzites, and the Canaanites, and the Hivites, and the Iebusites:
Mine Angel shall go before thee, and bring thee unto the amorites, and the Hittites, and the Perizzites, and the Canaanites, and the Hivites, and the Jebusites:
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I pervse the Catalogue of the Nations, whom the Lord hath cast out before Israell. It is Deut. 7.1. There I finde, that he hath cast out, the Hittites, and the Girgasites, and the Amorites, and the Canaanites, and the Perizzites, and the Heuites, and the Iebusites, seauen Nations, greater and mightier then Israell was. Seuen Nations? Then the Amorites were not alone.
I peruse the Catalogue of the nations, whom the Lord hath cast out before Israel. It is Deuteronomy 7.1. There I find, that he hath cast out, the Hittites, and the Girgashites, and the amorites, and the Canaanites, and the Perizzites, and the Heuites, and the Jebusites, seauen nations, greater and Mightier then Israel was. Seuen nations? Then the amorites were not alone.
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Were they seauen Nations, that were driuen out before Israel? How then is it, that the Lord here in my text recounting vnto Israell this great benefit, nameth onely the Amorite, saying, Yet destroyed I the Ammorite.
Were they seauen nations, that were driven out before Israel? How then is it, that the Lord Here in my text recounting unto Israel this great benefit, names only the Amorite, saying, Yet destroyed I the Amorite.
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The Iesuite Pererius in his third Tome of Commentaries vpon Genesis, writing vpon the 15. Chapter, ver. 16. these words, The iniquitie of the Amorite is not yet full, moues this very doubt, but thus:
The Iesuite Pererius in his third Tome of Commentaries upon Genesis, writing upon the 15. Chapter, ver. 16. these words, The iniquity of the Amorite is not yet full, moves this very doubt, but thus:
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The reader may here wonder, why mention is made onely of one Nation of the Amorite, sith it is plaine by other places of holy Scripture, that there were seauen Nations, which the Lord draue out from before the Israelites. His first answere is:
The reader may Here wonder, why mention is made only of one nation of the Amorite, sith it is plain by other places of holy Scripture, that there were seauen nations, which the Lord drove out from before the Israelites. His First answer is:
A like Synecdoche there is, Iosh. 1.4. There thus sayth the Lord vnto Ioshuah: From the wildernesse and this Lebanon, euen vnto the great riuer, the riuer Euphrates, all the land of the Hittites, and vnto the great Sea, toward the going downe of the Sunne, shall be your coast.
A like Synecdoche there is, Joshua 1.4. There thus say the Lord unto Joshua: From the Wilderness and this Lebanon, even unto the great river, the river Euphrates, all the land of the Hittites, and unto the great Sea, towards the going down of the Sun, shall be your coast.
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All the land of the Hittites, shall be your coast; The Hittites onely are named; and yet within the bounds described all the seauen had their habitations.
All the land of the Hittites, shall be your coast; The Hittites only Are nam; and yet within the bounds described all the seauen had their habitations.
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And therefore his second answere is: that the Amorites are praecipuè & singulariter, chiefly and principally, named aboue all the rest, and for them all;
And Therefore his second answer is: that the amorites Are praecipuè & singulariter, chiefly and principally, nam above all the rest, and for them all;
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Amorrhaeum potissimùm appellat, The Amorite he especially nameth, because that Nation & multitudine, & copijs, at { que } potentiâ, in multitude, in forces,
Amorrhaeum potissimùm appellate, The Amorite he especially names, Because that nation & multitudine, & copijs, At { que } potentiâ, in multitude, in forces,
Here then, where the Lord hath sayd, Yet destroyed I the Amorite, in the Amorite we are to vnderstand also, the rest of those seauen Nations, which the Lord draue out from before Israel: the Hittites, & the Girgasites, and the Canaanites, and the Perezzites, and the Hivites, and the Iebusites. Seauen they were in number, greater and mightier then Israell was.
Here then, where the Lord hath said, Yet destroyed I the Amorite, in the Amorite we Are to understand also, the rest of those seauen nations, which the Lord drove out from before Israel: the Hittites, & the Girgashites, and the Canaanites, and the Perezites, and the Hivites, and the Jebusites. Seauen they were in number, greater and Mightier then Israel was.
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All seauen were cast out by the Lord from before Israel: and so much are we to vnderstand by this, that the Lord here sayth, Yet destroyed I the Amorite before them.
All seauen were cast out by the Lord from before Israel: and so much Are we to understand by this, that the Lord Here say, Yet destroyed I the Amorite before them.
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God stroke such a terror into those seauen Nations, the inhabitants of the land of Canaan; that at the comming of the Israelites, at the hearing of the name of Israel, they vanished, they fled away, they forsooke their auncient habitations;
God stroke such a terror into those seauen nations, the inhabitants of the land of Canaan; that At the coming of the Israelites, At the hearing of the name of Israel, they vanished, they fled away, they forsook their ancient habitations;
Thus haue you the exposition of the first branch of this ninth verse, which conteineth a generall touch of the ruine of the Amorites. Yet destroyed I the Amorite before them. ] The Israelites, their vnthankefulnesse towards me is verie notorious,
Thus have you the exposition of the First branch of this ninth verse, which Containeth a general touch of the ruin of the amorites. Yet destroyed I the Amorite before them. ] The Israelites, their unthankfulness towards me is very notorious,
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Yet I ] the Lord their God, who haue freed them from their bondage in Egypt, and haue led them fortie yeares through the wildernesse, I haue destroyed ] haue ouerthrowne, haue driuen out, haue brought to ruine — The Amorite ] not onely the Amorites, but also the rest of the Nations, sixe other mightie Nations, whose dwelling was in the land of Canaan: all these haue I destroyed before them ] for their sake, for Israels sake;
Yet I ] the Lord their God, who have freed them from their bondage in Egypt, and have led them fortie Years through the Wilderness, I have destroyed ] have overthrown, have driven out, have brought to ruin — The Amorite ] not only the amorites, but also the rest of the nations, sixe other mighty nations, whose Dwelling was in the land of Canaan: all these have I destroyed before them ] for their sake, for Israel's sake;
For further proofe hereof we may haue recourse to the 15. chapter of the Booke of Exodus. There Moses sings a song vnto the Lord, a song of thankesgiuing, wherein hee acknowledgeth the Lord to be all in all, in the ouerthrow of his enemies, Pharaoh and his host in the red Sea. His acknowledgment is, vers. 6. Thy right hand, O Lord, is become glorious in power:
For further proof hereof we may have recourse to the 15. chapter of the Book of Exodus. There Moses sings a song unto the Lord, a song of thanksgiving, wherein he acknowledgeth the Lord to be all in all, in the overthrow of his enemies, Pharaoh and his host in the read Sea. His acknowledgment is, vers. 6. Thy right hand, Oh Lord, is become glorious in power:
Is it thus dearely beloued? Is God all in all in the ouerthrow of his enemies? Then for the ouerthrow of that great Nauie, called the inuincible Nauie, the great Armada of Spaine, which twentie seauen yeares since threatned desolation to the inhabitants of this Ile, let God haue the glorie.
Is it thus dearly Beloved? Is God all in all in the overthrow of his enemies? Then for the overthrow of that great Navy, called the invincible Navy, the great Armada of Spain, which twentie seauen Years since threatened desolation to the inhabitants of this I'll, let God have the glory.
Some of them that were taken from the furie of the waues, and were brought prisoners to the honourablest cittie in this land, in their anguish of mind spared not to say, that in all those fights, which at Sea they saw, Christ shewed himselfe a Lutheran.
some of them that were taken from the fury of the waves, and were brought Prisoners to the Most honorable City in this land, in their anguish of mind spared not to say, that in all those fights, which At Sea they saw, christ showed himself a Lutheran.
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Quid retribuemus? What shall we render? nay, what can we render, vnto the Lord for so great a deliuerance? Let our song begin as the Psalme doth, the 115. Psalme. Non nobis, Domine, non nobis:
Quid retribuemus? What shall we render? nay, what can we render, unto the Lord for so great a deliverance? Let our song begin as the Psalm does, the 115. Psalm. Non nobis, Domine, non nobis:
With like affection recount we the deliuerance of our King and State, from that infernall and hellish exployt of the powder treason. The contriuers thereof I now name not.
With like affection recount we the deliverance of our King and State, from that infernal and hellish exploit of the powder treason. The contrivers thereof I now name not.
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What could they expect, but vpon the least discouerie of so execrable an action, to incurre an vniuersall detestation, to haue all the hatred of the earth poured vpon them and theirs, to be the outcasts of the Common wealth,
What could they expect, but upon the least discovery of so execrable an actium, to incur an universal detestation, to have all the hatred of the earth poured upon them and theirs, to be the outcasts of the Common wealth,
and the Maranathaes of the Church, they and their names for euer to be an abhorring to all flesh. Yet they so farre proceeded in that their Diabolicall machination, that they were at the poynt to haue giuen the blow; that blow, that should haue beene the common ruine of vs all.
and the Maranatha of the Church, they and their names for ever to be an abhorring to all Flesh. Yet they so Far proceeded in that their Diabolical machination, that they were At the point to have given the blow; that blow, that should have been the Common ruin of us all.
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But God, our God, who is NONLATINALPHABET, as the Greekes describe him, Psal. 9.9. A helper at opportunities, in the needfull times of trouble, when we were thus albi ad messem, white for their haruest, readie to be cut downe by them;
But God, our God, who is, as the Greeks describe him, Psalm 9.9. A helper At opportunities, in the needful times of trouble, when we were thus Albi ad messem, white for their harvest, ready to be Cut down by them;
then, euen then did our God deliuer vs. Quid retribuemus? What, what shall we render? nay, what can we render vnto the Lord for so great a deliuerance? Let our song be as before: Non nobis Domine, non nobis:
then, even then did our God deliver us Quid retribuemus? What, what shall we render? nay, what can we render unto the Lord for so great a deliverance? Let our song be as before: Non nobis Domine, non nobis:
Such if they be oppressed, if they be in need, if in trouble, haue God for their refuge, Psal. 9.9. God will be the same God to them, as he was to Dauid, Psal. 18.2.
Such if they be oppressed, if they be in need, if in trouble, have God for their refuge, Psalm 9.9. God will be the same God to them, as he was to David, Psalm 18.2.
He will bee their Rocke, their Fortresse, their Deliuerer, their God, their Strength, their Buckler, the horne of their saluation, and their high Tower.
He will be their Rock, their Fortress, their Deliverer, their God, their Strength, their Buckler, the horn of their salvation, and their high Tower.
How can their wealth, how can their riches profit them in the euill day? Will they serue for a ransome vnto God for thee? Looke to the 49th Psalme, and the 8. verse,
How can their wealth, how can their riches profit them in the evil day? Will they serve for a ransom unto God for thee? Look to the 49th Psalm, and the 8. verse,
What? Is a horse a vaine thing to saue a man? Is much strength vaine? Is there no saftie for a King in the multitude of an h•st? Is there no trust to be put in Princes? Nor in any man? Nor in wealth? Nor in the multitude of riches? Nor in any of the transitorie things of this world? Quid nos? What shall we then doe, beloued? Let vs say with the confidence, that the Church hath in Gods succour, Psal. 20.7. Some put their trust in Chariots, and some in Horses, some in Princes, some in other men, some in their strength, some in their riches, some in something else, that is vaine and transitorie, but we will remember the name of the Lord our God.
What? Is a horse a vain thing to save a man? Is much strength vain? Is there no safety for a King in the multitude of an h•st? Is there no trust to be put in Princes? Nor in any man? Nor in wealth? Nor in the multitude of riches? Nor in any of the transitory things of this world? Quid nos? What shall we then do, Beloved? Let us say with the confidence, that the Church hath in God's succour, Psalm 20.7. some put their trust in Chariots, and Some in Horses, Some in Princes, Some in other men, Some in their strength, Some in their riches, Some in something Else, that is vain and transitory, but we will Remember the name of the Lord our God.
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The Lord our God who was all in all in destroying the Amorites before his people Israell; is now all in all in vpholding vs, his Children by adoption and grace, against the furie of all our enemies, that haue had euill will at our prosperitie.
The Lord our God who was all in all in destroying the amorites before his people Israel; is now all in all in upholding us, his Children by adoption and grace, against the fury of all our enemies, that have had evil will At our Prosperity.
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Yet destroyed I the Amorite before them, whose height was like the height of the Cedars, and he was strong as the Okes, yet I destroyed his fruit from aboue, and his rootes from beneath.
Yet destroyed I the Amorite before them, whose height was like the height of the Cedars, and he was strong as the Oaks, yet I destroyed his fruit from above, and his roots from beneath.
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OF the benefits here mentioned to haue beene bestowed by God vpon his people, the people of Israel, in the first place we haue the ouerthrow of the Amorites. It is deliuered, vers. 9. Therein I propounded to your religious attentions three principall parts.
OF the benefits Here mentioned to have been bestowed by God upon his people, the people of Israel, in the First place we have the overthrow of the amorites. It is Delivered, vers. 9. Therein I propounded to your religious attentions three principal parts.
their stature or height by the Cedars; their valour or strength by the Oke. Their height was like the height of the Cedars, and he was strong as the Okes.
their stature or height by the Cedars; their valour or strength by the Oak. Their height was like the height of the Cedars, and he was strong as the Okes.
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The third hath an explication, or an amplification of the ouerthrow of the Amorites. It was not any gentle stripe that they receiued, not any light incision, not any small wound;
The third hath an explication, or an amplification of the overthrow of the amorites. It was not any gentle stripe that they received, not any Light incision, not any small wound;
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The first of these three principall parts, deliuering in a generalitie the ouerthrow of the Amorites, was the subiect of my last discourse out of this place. Now followeth the second:
The First of these three principal parts, delivering in a generality the overthrow of the amorites, was the Subject of my last discourse out of this place. Now follows the second:
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the description of that people, the people of the Amorites. They are for their height or stature compared to the Cedars, and for their strength and valour to the Okes. Their height was like the height of the Cedars, & he was strong as the Okes. Their height was like the height of the Cedars.
the description of that people, the people of the amorites. They Are for their height or stature compared to the Cedars, and for their strength and valour to the Okes. Their height was like the height of the Cedars, & he was strong as the Okes. Their height was like the height of the Cedars.
IN Syria, and especially in mount Lebanon, the Cedar trees grew very high. Sennacherib King of Assyria by his message to Hezekiah King of Iudah, giueth testimonie hereunto.
IN Syria, and especially in mount Lebanon, the Cedar trees grew very high. Sennacherib King of Assyria by his message to Hezekiah King of Iudah, gives testimony hereunto.
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and will cut downe the tall Cedars thereof. Succidam altitudinem Cedrorum eius, so he speaketh in the Hebrew, I will cut downe the tallnesse of the Cedars of Lebanon.
and will Cut down the tall Cedars thereof. Succidam altitudinem Cedrorum eius, so he speaks in the Hebrew, I will Cut down the tallness of the Cedars of Lebanon.
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The tallnesse of the Cedars ] out of doubt they are very high. The Cedars of Lebanon, Esa. 2.13. are sayd to be sublimes & elevatae, high and lifted vp.
The tallness of the Cedars ] out of doubt they Are very high. The Cedars of Lebanon, Isaiah 2.13. Are said to be sublimes & elevatae, high and lifted up.
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If humane authoritie may be added to diuine, Theophrastus in his fift Booke of his historie of Plants, chap. 9. sayth, that the Cedar for its length or height is NONLATINALPHABET, its worthie admiration.
If humane Authority may be added to divine, Theophrastus in his fift Book of his history of Plants, chap. 9. say, that the Cedar for its length or height is, its worthy admiration.
Rovillius in his Historie of Plants, lib. 1. cap. 11. affirmeth, that the Cedar of Phoenicia or Syria beareth a bodie streight and very tall, mounting aboue all other trees. Arias Montanus sayth as much:
Rovillius in his History of Plants, lib. 1. cap. 11. Affirmeth, that the Cedar of Phoenicia or Syria bears a body straight and very tall, mounting above all other trees. Arias Montanus say as much:
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and is aboue all pre-eminent and conspicuous. To proue it, he bringeth those words of the spouse concerning her Beloued, Cant. 5.15. His countenance is as Lebanon, excellent as the Cedars:
and is above all preeminent and conspicuous. To prove it, he brings those words of the spouse Concerning her beloved, Cant 5.15. His countenance is as Lebanon, excellent as the Cedars:
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The Spouse thus comparing the countenance of her beloued, to mount Lebanon and the Cedars there, intimateth, that the encrease of the knowledge of God and his worship shall be so great,
The Spouse thus comparing the countenance of her Beloved, to mount Lebanon and the Cedars there, intimateth, that the increase of the knowledge of God and his worship shall be so great,
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as true Christian religion for its reuerend maiestie shall ouergoe whatsoeuer blind, bushie, and thornie superstitions. It is out of doubt. Cedar trees are verie high.
as true Christian Religion for its reverend majesty shall overgo whatsoever blind, bushy, and thorny superstitions. It is out of doubt. Cedar trees Are very high.
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By them the holy Ghost lets vs vnderstand, that Saul and Ionathan, were exceeding swift of foot, and strong of bodie. In Psalme 107.26. it is sayd of the waues of the Sea in a great tempest;
By them the holy Ghost lets us understand, that Saul and Ionathan, were exceeding swift of foot, and strong of body. In Psalm 107.26. it is said of the waves of the Sea in a great tempest;
They are two Hyperboles. By them the Psalmist setteth as it were before our eyes, the greatnesse of the daunger, wherein they often times are, that trade by Sea. In Genes. 13.16. The Lord said to Abram, I will make thy seede as the dust of the earth:
They Are two Hyperboles. By them the Psalmist sets as it were before our eyes, the greatness of the danger, wherein they often times Are, that trade by Sea. In Genesis. 13.16. The Lord said to Abram, I will make thy seed as the dust of the earth:
or shall be, from the first man, Adam, to the end of the world, can be? And therefore where the Lord saith, I will make thy seede as the dust of the earth;
or shall be, from the First man, Adam, to the end of the world, can be? And Therefore where the Lord Says, I will make thy seed as the dust of the earth;
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we are not to imagine that the posteritie of Abram, was to be in number as the dust (all the people of the earth put togither cannot stand in this comparison) but wee are giuen to vnderstand, that they were to be a very great people.
we Are not to imagine that the posterity of Abram, was to be in number as the dust (all the people of the earth put together cannot stand in this comparison) but we Are given to understand, that they were to be a very great people.
I passe ouer with silence, many instances of like nature, and returne to my text, where it is said of the Amorites, Their height was like the height of the Cedars.
I pass over with silence, many instances of like nature, and return to my text, where it is said of the amorites, Their height was like the height of the Cedars.
We may not from it collect, that the Amorites were as high as the Cedars, but this onely that the Amorites were a people very tall and high of stature.
We may not from it collect, that the amorites were as high as the Cedars, but this only that the amorites were a people very tall and high of stature.
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Thus you see the Amorites for their height or talnes are likened to the Cedar. For their strength or valour they are resembled to the Oke, in the next words:
Thus you see the amorites for their height or talnes Are likened to the Cedar. For their strength or valour they Are resembled to the Oak, in the next words:
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Hence is the prouerbe, Quercu robustior, or robore validior, stronger then the Oke. Neuer was there man of so firme a constitution, that he can properly be said to be stronger then the Oke: Yet shew me a man of extraordinarie strength, I may take vp this Scripture-phrase,
Hence is the proverb, Quercu robustior, or robore validior, Stronger then the Oak. Never was there man of so firm a constitution, that he can properly be said to be Stronger then the Oak: Yet show me a man of extraordinary strength, I may take up this Scripture phrase,
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That the Amorites were of an vnusuall and extraordinarie height and strength, as they are here described by our Prophet Amos, you may further know by the relation which the Spies made vnto Moses after their returne from the search of the Holy land. Their relation is, Num. 13.28. The people be strong that dwell in the land;
That the amorites were of an unusual and extraordinary height and strength, as they Are Here described by our Prophet Amos, you may further know by the Relation which the Spies made unto Moses After their return from the search of the Holy land. Their Relation is, Num. 13.28. The people be strong that dwell in the land;
The tallest and strongest of the Amorites (of these Amorites, which the Lord destroyed before Israel ) was Og the King of Basan. Of his height and strength, the Iewes make strange reports.
The Tallest and Strongest of the amorites (of these amorites, which the Lord destroyed before Israel) was Og the King of Basan. Of his height and strength, the Iewes make strange reports.
For his strength they say, when he had heard that the tents of the children of Israel, tooke vp the space of three miles, he rooted vp a mountaine of like space, and set it on his head, with purpose to cast it vpon the tents of Israel:
For his strength they say, when he had herd that the tents of the children of Israel, took up the Molle of three miles, he rooted up a mountain of like Molle, and Set it on his head, with purpose to cast it upon the tents of Israel:
whence by reason of his teeth excessiuely increasing and running into the holes of the mountaine, the mountaine stuck so fast, that he could not remoue it, to cast it,
whence by reason of his teeth excessively increasing and running into the holes of the mountain, the mountain stuck so fast, that he could not remove it, to cast it,
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And you will beleeue it too, if you will estimate a monument of his, which was to be seene in Rabbath, the Metropoliticall Citie of the children of Ammon, now called Philadelphia. The monument was a bedsted of his. It is described, Deut. 3.11.
And you will believe it too, if you will estimate a monument of his, which was to be seen in Rabbath, the Metropolitical city of the children of Ammon, now called Philadelphia. The monument was a bedstead of his. It is described, Deuteronomy 3.11.
and therefore Og the King of Basan was of extraordinarie tallnes and strength If the rest of the Amorites were any thing like vnto Og, then might the relation of the Spies be iust:
and Therefore Og the King of Basan was of extraordinary tallness and strength If the rest of the amorites were any thing like unto Og, then might the Relation of the Spies be just:
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Tall and strong. Yet, were they not thereby the more acceptable to the Lord. The Lord, notwithstanding their talnes, and their strength brought them to ruine. For so it followeth:
Tall and strong. Yet, were they not thereby the more acceptable to the Lord. The Lord, notwithstanding their talnes, and their strength brought them to ruin. For so it follows:
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Man indeed looketh on the outward appearance; but God looketh on the heart. Man vsually esteemes of a man, by the beauty of his face, by the fairenesse of his countenance, by the comely feature of his bodie. God doth not so.
Man indeed looks on the outward appearance; but God looks on the heart. Man usually esteems of a man, by the beauty of his face, by the fairness of his countenance, by the comely feature of his body. God does not so.
He is so described, 1. Sam. 9.2. So is he, chap. 10.23. Saul, when he stood among the people, was higher, then any of the people, from the shoulders and vpward.
He is so described, 1. Sam. 9.2. So is he, chap. 10.23. Saul, when he stood among the people, was higher, then any of the people, from the shoulders and upward.
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Now, if the eldest sonne had such prerogatiues; if he were prior in donis, and was to haue the best respect in the diuision of his Fathers inheritance:
Now, if the eldest son had such prerogatives; if he were prior in donis, and was to have the best respect in the division of his Father's inheritance:
His talnes, and the goodly proportion of his bodie were no priuiledge vnto him. You are to beleeue it vpon the Lords owne words, 1. Sam. 16.1. There the Lord tells Samuel, that he hath reiected Saul from reigning ouer Israel.
His talnes, and the goodly proportion of his body were no privilege unto him. You Are to believe it upon the lords own words, 1. Sam. 16.1. There the Lord tells Samuel, that he hath rejected Saul from reigning over Israel.
Samuel for that purpose went vnto Bethlehem, and called for Iesse his sonnes. Eliab the eldest, came first in place. Him would Samuel haue anoynted. His motiues were two.
Samuel for that purpose went unto Bethlehem, and called for Iesse his Sons. Eliab the eldest, Come First in place. Him would Samuel have anointed. His motives were two.
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Prior in donis, maior in imperio; so the vulgar Latin concludes that verse. Prior in donis ] There is the first prerogatiue belonging to the eldest sonne; it concernes his profit.
Prior in donis, maior in Imperial; so the Vulgar Latin concludes that verse. Prior in donis ] There is the First prerogative belonging to the eldest son; it concerns his profit.
he was to haue a double portion of all his substance, according to the Commaundement, Deut, 21.17. The Father shall giue to his eldest sonne a double portion of all that he hath. The reason is annexed:
he was to have a double portion of all his substance, according to the Commandment, Deuteronomy, 21.17. The Father shall give to his eldest son a double portion of all that he hath. The reason is annexed:
It appeareth by the blessing which Isaac bestowed vpon Iacob, who had gotten the birth-right from his brother Esau, Gen. 27.29. Be Lord ouer thy brethren, and let thy mothers sonnes bow downe to thee.
It appears by the blessing which Isaac bestowed upon Iacob, who had got the birthright from his brother Esau, Gen. 27.29. Be Lord over thy brothers, and let thy mother's Sons bow down to thee.
if he were maior in imperio, and had regall principality and rule ouer his brethren, if the excellencie of dignitie, and the excellency of power were his;
if he were mayor in Imperial, and had regal principality and Rule over his brothers, if the excellency of dignity, and the excellency of power were his;
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if his were the priest-hood, the birth-right, and the kingdome; why might not Samuel, thinke Eliab, Iesses eldest sonne, to be the man, whom the Lord had chosen to be King ouer Israel, rather then a yonger brother?
if his were the priesthood, the birthright, and the Kingdom; why might not Samuel, think Eliab, Jesses eldest son, to be the man, whom the Lord had chosen to be King over Israel, rather then a younger brother?
and adddeth NONLATINALPHABET, In his countenance he is like a King. Many Nations (saith Athenaeus in the same place) haue chosen for their Kings the fairest among them. And well.
and adddeth, In his countenance he is like a King. Many nations (Says Athenaeus in the same place) have chosen for their Kings the Fairest among them. And well.
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Now if Eliab were of a faire countenance, and of a goodly stature, why might not Samuel thinke Eliab to be the man, whom the Lord had chosen to be King ouer Israel, rather then any other of his brethren, who could not be compared vnto him, either for fairenesse of face, or for goodlinesse of stature?
Now if Eliab were of a fair countenance, and of a goodly stature, why might not Samuel think Eliab to be the man, whom the Lord had chosen to be King over Israel, rather then any other of his brothers, who could not be compared unto him, either for fairness of face, or for goodliness of stature?
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Thus, what for prioritie of birth, and what for comelines of person, Eliab was by Samuel thought to be the man, whom the Lord had chosen for his King among all the sons of Iesse. It seemes, Samuel thought so.
Thus, what for priority of birth, and what for comeliness of person, Eliab was by Samuel Thought to be the man, whom the Lord had chosen for his King among all the Sons of Iesse. It seems, Samuel Thought so.
For thus saith the Lord to Samuel concerning Eliab. 1. Sam. 16.7. Looks not on his countenance, or on the height of his stature, because I haue refused him.
For thus Says the Lord to Samuel Concerning Eliab. 1. Sam. 16.7. Looks not on his countenance, or on the height of his stature, Because I have refused him.
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and Dauid, little Dauid, little in his fathers eyes, and little in the eyes of his brethren, neglected and despised of all (for hee was the yongest of all) he is chosen to be the Lords anointed.
and David, little David, little in his Father's eyes, and little in the eyes of his brothers, neglected and despised of all (for he was the youngest of all) he is chosen to be the lords anointed.
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He is taken from the sheepe-folds, from following the Ewes great with yong, and is placed in rule and gouernment, to feed Iacob the people of the Lord, and Israel the Lords inheritance.
He is taken from the sheepfolds, from following the Ewes great with young, and is placed in Rule and government, to feed Iacob the people of the Lord, and Israel the lords inheritance.
You may adde, nor the great man, for his greatnesse, nor the rich man for his wealth, nor the wise man, for his wisedome. The reason I haue alreadie touched.
You may add, nor the great man, for his greatness, nor the rich man for his wealth, nor the wise man, for his Wisdom. The reason I have already touched.
It is expressed, 1. Sam. 16.7. The Lord seeth not as man seeth. For man looketh on the outward appearance, but the Lord looketh on the heart. He looketh on the heart:
It is expressed, 1. Sam. 16.7. The Lord sees not as man sees. For man looks on the outward appearance, but the Lord looks on the heart. He looks on the heart:
and therefore he chooseth not as man chooseth, the tall, the great, the strong, the rich, the wise; but the low man, the little man, the weake man, the poore man, the foolish man.
and Therefore he chooses not as man chooses, the tall, the great, the strong, the rich, the wise; but the low man, the little man, the weak man, the poor man, the foolish man.
Whereto else tendeth the Apostles speech to the faithfull among the Corinthians, 1. Cor. 1.26. You see your calling brethren, how that not many wise men after the flesh, not many mightie, not many noble are called.
Whereto Else tendeth the Apostles speech to the faithful among the Corinthians, 1. Cor. 1.26. You see your calling brothers, how that not many wise men After the Flesh, not many mighty, not many noble Are called.
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It is the vse we are to make of the doctrine now deliuered. We are vrged vnto it, Ierem. 9.23. There thus sayth the Lord, Let not the wise man glory in his wisedome, neither let the mightie man glory in his might, let not the rich man glory in his riches.
It is the use we Are to make of the Doctrine now Delivered. We Are urged unto it, Jeremiah 9.23. There thus say the Lord, Let not the wise man glory in his Wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches.
But let him that glorieth, glory in this, that he vnderstandeth and knoweth me, that I am the Lord, which exercise louing kindnesse, iudgement, and righteousnesse in the earth. In like sort say we:
But let him that Glorieth, glory in this, that he understandeth and Knoweth me, that I am the Lord, which exercise loving kindness, judgement, and righteousness in the earth. In like sort say we:
Let not the tall man glorie in his tallnesse, neither let the strong man glorie in his strength, though the height of the one be like the height of the Cedars, and the other be strong like the Okes, yet let them not glorie therein:
Let not the tall man glory in his tallness, neither let the strong man glory in his strength, though the height of the one be like the height of the Cedars, and the other be strong like the Oaks, yet let them not glory therein:
but let them glory in this, that they vnderstand & know God to be the Lord, which exerciseth louing kindnes, iudgement, and righteousnesse in the earth:
but let them glory in this, that they understand & know God to be the Lord, which Exerciseth loving kindness, judgement, and righteousness in the earth:
that is, in the Apostles phrase, 1. Cor. 1.31. He that glorieth, let him glorie in the Lord. And againe, 2. Cor. 10.17. He that glorieth, let him glorie in the Lord. All other glorying is vaine.
that is, in the Apostles phrase, 1. Cor. 1.31. He that Glorieth, let him glory in the Lord. And again, 2. Cor. 10.17. He that Glorieth, let him glory in the Lord. All other glorying is vain.
Say thou wert as tall as the Amorites in my text, and thy height were like the height of the Cedars; say thou wert as strong as they, strong as the Okes: yet notwithstanding the one,
Say thou Wertenberg as tall as the amorites in my text, and thy height were like the height of the Cedars; say thou Wertenberg as strong as they, strong as the Oaks: yet notwithstanding the one,
for as much as God seeth not as man seeth, nor chuseth as man chuseth. Be thou little, or be thou weake, thou art neuer a whit the further from the grace & fauour of God. No further then Zacheus was.
for as much as God sees not as man sees, nor chooseth as man chooseth. Be thou little, or be thou weak, thou art never a whit the further from the grace & favour of God. No further then Zacchaeus was.
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S. Austin saith it, Enarr: in Psal. 129. Zacheus was in deede little of stature, but was great in good workes. Great in his loue toward Iesus, whom he was so desirous to see;
S. Austin Says it, Enarr: in Psalm 129. Zacchaeus was in deed little of stature, but was great in good works. Great in his love towards Iesus, whom he was so desirous to see;
Let not any man be grieued, because he is little of stature, whereto he cannot adde one cubite, but let euery mans care be, to be eminent aboue others in faith.
Let not any man be grieved, Because he is little of stature, whereto he cannot add one cubit, but let every men care be, to be eminent above Others in faith.
of Eliab, that he was high of stature; of Zacheus, that he was low of stature: This varietie of mens statures is by euery dayes experience confirmed vnto you.
of Eliab, that he was high of stature; of Zacchaeus, that he was low of stature: This variety of men's statures is by every days experience confirmed unto you.
that God is the most prouident author of euery mans stature. It is not in man, to adde any thing to his stature: not one cubite, sayth our Sauiour, Mat. 6 27. He sayth it againe, Luke, 12.25. Which of you with taking thought, can adde one cubite to his stature? No man. No man can doe it.
that God is the most provident author of every men stature. It is not in man, to add any thing to his stature: not one cubit, say our Saviour, Mathew 6 27. He say it again, Lycia, 12.25. Which of you with taking Thought, can add one cubit to his stature? No man. No man can do it.
The man that was borne blind confesseth it, Ioh. 9.32. Since the world began was it not heard, that any man opened the eyes of one that was borne blind.
The man that was born blind Confesses it, John 9.32. Since the world began was it not herd, that any man opened the eyes of one that was born blind.
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much lesse can we adde any thing vnto our stature? It may thus farre serue for our instruction, Vt ex illo capite neminem contemnamus, vel exagitemus, saith Franzius Disp. 2. in Deuter. Thes. 92. that we despise not any man,
much less can we add any thing unto our stature? It may thus Far serve for our instruction, Vt ex illo capite neminem contemnamus, vel exagitemus, Says Franzius Disp 2. in Deuter Thebes 92. that we despise not any man,
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A second reason, why there is such varietie of statures in the world, may be to let vs vnderstand, that a mans stature of it selfe is not to be reckoned as a part of his felicitie or glory.
A second reason, why there is such variety of statures in the world, may be to let us understand, that a men stature of it self is not to be reckoned as a part of his felicity or glory.
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Baruch obserues it, Chap. 3. ver. 26.27.28 There were (sayth he) Gyants, famous from the beginning, that were of so great stature, and so expert in warre.
baruch observes it, Chap. 3. ver. 26.27.28 There were (say he) Giants, famous from the beginning, that were of so great stature, and so expert in war.
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Those did not the Lord choose, neither gaue he the way of knowledge vnto them. But they were destroyed, because they had no wisedome, and perished thorow their owne foolishnesse. His obseruation is:
Those did not the Lord choose, neither gave he the Way of knowledge unto them. But they were destroyed, Because they had no Wisdom, and perished thorough their own foolishness. His observation is:
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Great men, and yet fooles. Whereas pumiliones, dwarfs, little men, men of very little stature, sometime scarse a cubite high, doe excell in fortitude, vnderstanding,
Great men, and yet Fools. Whereas pumiliones, dwarfs, little men, men of very little stature, sometime scarce a cubit high, do excel in fortitude, understanding,
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Tydeus was a man of very little stature, but (as Menander the Historian sayth) NONLATINALPHABET, he was Hercules for his minde. The prouerbe, appliable to such as being of little stature are of an vndaunted courage, sheweth, that many a little man is such.
Tydeus was a man of very little stature, but (as Menander the Historian say), he was Hercules for his mind. The proverb, appliable to such as being of little stature Are of an undaunted courage, shows, that many a little man is such.
but for the most part he recompenseth the defects of the body with the endowments of the minde. Giue me the endowments of the mind; what care I for the stature of my bodie.
but for the most part he recompenseth the defects of the body with the endowments of the mind. Give me the endowments of the mind; what care I for the stature of my body.
For so shall I proue what is that good, that acceptable and perfect will of God, which is our sanctification. Blessed is that man, whatsoeuer his stature be, that shall be so transformed by the renuing of his mind, that he may proue what is that good, that acceptable and perfect will of God: which is his sanctification.
For so shall I prove what is that good, that acceptable and perfect will of God, which is our sanctification. Blessed is that man, whatsoever his stature be, that shall be so transformed by the renewing of his mind, that he may prove what is that good, that acceptable and perfect will of God: which is his sanctification.
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The like phrase we meet with, Iob 18.16. Its there said of the wicked man: His rootes shall be dried vp beneath, and aboue shall his branch be cut off.
The like phrase we meet with, Job 18.16. Its there said of the wicked man: His roots shall be dried up beneath, and above shall his branch be Cut off.
The comparison stands betweene a wicked man, and a dry tree. A dry tree may seeme to be firmely rooted, and may haue faire and wide spreading bowes, when its good for nothing,
The comparison Stands between a wicked man, and a dry tree. A dry tree may seem to be firmly rooted, and may have fair and wide spreading bows, when its good for nothing,
but to be cut downe and cast into the fire. So it is with the wicked man. All his pompe, all his power, all his excellencie, all his honor, all his glory (which are to him as the fruit and the rootes are vnto a tree ) shall more then suffer an Eclipse, they shall vtterly vanish. His roots shall be dried vp beneath, and aboue shall his branches be cut off.
but to be Cut down and cast into the fire. So it is with the wicked man. All his pomp, all his power, all his excellency, all his honour, all his glory (which Are to him as the fruit and the roots Are unto a tree) shall more then suffer an Eclipse, they shall utterly vanish. His roots shall be dried up beneath, and above shall his branches be Cut off.
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I cannot giue you an easier or plainer exposition of the Allegorie, then Bildad the Shuhite doth in the same chapter of the booke of Iob, and the verse following:
I cannot give you an Easier or plainer exposition of the Allegory, then Bildad the Shuhite does in the same chapter of the book of Job, and the verse following:
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as to say, He was a wicked wretch, an adulterer, an vsurer, a thiefe, a drunkard, a slanderer, a swearer, a blasphemer, a man, that neither feared God, nor loued his neighbour. Vpon such a man, the wicked man, Salomon hath passed his censure, Prov. 2.22. He shall be cut off from the earth, he shall be rooted out of it.
as to say, He was a wicked wretch, an adulterer, an usurer, a thief, a drunkard, a slanderer, a swearer, a blasphemer, a man, that neither feared God, nor loved his neighbour. Upon such a man, the wicked man, Solomon hath passed his censure, Curae 2.22. He shall be Cut off from the earth, he shall be rooted out of it.
Fruit and rootes ] That is, saith Lyranus, patres & filios, fathers and their sonnes. Paulus de palatio by the fruit and the rootes vnderstandeth viros, mulieres, parvulos;
Fruit and roots ] That is, Says Lyranus, patres & Sons, Father's and their Sons. Paulus de palatio by the fruit and the roots understandeth viros, mulieres, Small Children;
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Arias Montanus takes the fruit and the rootes to signifie omnem illius gentis familiam, posteritatem { que }, all the linage of that nation and their posteritie.
Arias Montanus Takes the fruit and the roots to signify omnem Illius gentis familiam, posteritatem { que }, all the lineage of that Nation and their posterity.
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The words are an explication or rather an amplification of the first part of this verse, concerning the destruction of the Amorites. There the Lord saith, I destroyed the Amorite before them:
The words Are an explication or rather an amplification of the First part of this verse, Concerning the destruction of the amorites. There the Lord Says, I destroyed the Amorite before them:
but that it was their extermination, their contrition, their vniuersall ouerthrow, their vtter ruine. Fruit and root, Prince and subiect, Parents and children, old and yong, they were all destroyed.
but that it was their extermination, their contrition, their universal overthrow, their utter ruin. Fruit and root, Prince and Subject, Parents and children, old and young, they were all destroyed.
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But when did this great destruction befall the Amorites? It befell them in the dayes of Moses, when the Lord deliuered ouer into the hands of Israel, Sihon King of the Amorites, and Og the King of Bashan. Then did Israel smite both those Kings, Sihon King of the Amorites, and Og the King of Bashan. Them they smote with the edge of the sword, them and all their people;
But when did this great destruction befall the amorites? It befell them in the days of Moses, when the Lord Delivered over into the hands of Israel, Sihon King of the amorites, and Og the King of Bashan. Then did Israel smite both those Kings, Sihon King of the amorites, and Og the King of Bashan. Them they smote with the edge of the sword, them and all their people;
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Is Israel now the conqueror? Is it the sword of Israel that smiteth Sihon King of the Amorites, and Og the King of Bashan, them, and their people, their men, women, and litle ones? How then is it, that the Lord in my text takes it to himselfe,
Is Israel now the conqueror? Is it the sword of Israel that smites Sihon King of the amorites, and Og the King of Bashan, them, and their people, their men, women, and little ones? How then is it, that the Lord in my text Takes it to himself,
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Moses confesseth it of Sihon, King of the Amorites, Deut. 2.33. The Lord our God deliuered him vnto vs, and we smote him, and his sonnes, and all his people.
Moses Confesses it of Sihon, King of the amorites, Deuteronomy 2.33. The Lord our God Delivered him unto us, and we smote him, and his Sons, and all his people.
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Israel smote the Amorites, not by any power of their owne: they did it by the power of the Lord. And what is done by the power of the Lord, may well be said to be done by the Lord.
Israel smote the amorites, not by any power of their own: they did it by the power of the Lord. And what is done by the power of the Lord, may well be said to be done by the Lord.
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The like he doth in the next Psalme: and in the like words, Psal. 136.17. O giue thanks vnto the Lord, To him, which smote great Kings, and slew famous Kings:
The like he does in the next Psalm: and in the like words, Psalm 136.17. Oh give thanks unto the Lord, To him, which smote great Kings, and slew famous Kings:
as Psal. 44. There the people of God groning vnder their affliction in the middest of their enemies, doe thus begin their confession, vers. 1. We haue heard with our eares, O God, our fathers haue told vs, what worke thou diddest in their dayes, in the times of old.
as Psalm 44. There the people of God groaning under their affliction in the midst of their enemies, do thus begin their Confessi, vers. 1. We have herd with our ears, Oh God, our Father's have told us, what work thou didst in their days, in the times of old.
What this worke was they expresse vers. 2. Thou diddest driue out the Heathen with thine hand ] Thou with thy hand didst driue out the Amorites, and other the Heathen,
What this work was they express vers. 2. Thou didst driven out the Heathen with thine hand ] Thou with thy hand didst driven out the amorites, and other the Heathen,
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And therefore albeit Israel smote with the sword Sihon King of the Amorites, and Og the King of Bashan, them and their people, their men, their women, and their litle ones, sith they did it onely by the strength, might,
And Therefore albeit Israel smote with the sword Sihon King of the amorites, and Og the King of Bashan, them and their people, their men, their women, and their little ones, sith they did it only by the strength, might,
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The people of Israel, had they had much ado to ouercome their enemies, the Amorites, they might happily haue imputed somewhat to their owne force. They might haue said;
The people of Israel, had they had much ado to overcome their enemies, the amorites, they might happily have imputed somewhat to their own force. They might have said;
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& we are deliuered from it, we must assure our selues, it is God that hath giuen vs the vpper hand, to the end, that we should alwaies haue our mouthes open to giue him thanks for it. This must we doe; but this is not all.
& we Are Delivered from it, we must assure our selves, it is God that hath given us the upper hand, to the end, that we should always have our mouths open to give him thanks for it. This must we do; but this is not all.
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We must with the mouth giue thanks to God for giuing vs the vpper hand against those that haue wrongfully molested and vexed vs; and besides, we must endeuour by our whole life to shew forth,
We must with the Mouth give thanks to God for giving us the upper hand against those that have wrongfully molested and vexed us; and beside, we must endeavour by our Whole life to show forth,
This is the scope, this is the end of our redemption and saluation, (according to old Zacharies prophecie, Luk. 1.74.) that being deliuered out of the hands of our enemies, we might serue God without feare, in holinesse and righteousnes before him all the dayes of our life.
This is the scope, this is the end of our redemption and salvation, (according to old Zacharies prophecy, Luk. 1.74.) that being Delivered out of the hands of our enemies, we might serve God without Fear, in holiness and righteousness before him all the days of our life.
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IN this tenth verse are recounted two other benefits, which Almighty God was pleased to bestow vpon his people, the people of Israel. One was, Their deliuerance from Aegypt. The other, Their protection and preseruation in the wildernes.
IN this tenth verse Are recounted two other benefits, which Almighty God was pleased to bestow upon his people, the people of Israel. One was, Their deliverance from Egypt. The other, Their protection and preservation in the Wilderness.
This deliuerance of theirs out of Egypt was before the Amorites were destroyed, and yet the destruction of the Amorites is specified in the former verse.
This deliverance of theirs out of Egypt was before the amorites were destroyed, and yet the destruction of the amorites is specified in the former verse.
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In the former verse, ver. 9. it is said, that the Amorites were destroyed, root and fruit, vtterly destroyed before Israel. Now that Israel should not boast of that ouerthrow,
In the former verse, ver. 9. it is said, that the amorites were destroyed, root and fruit, utterly destroyed before Israel. Now that Israel should not boast of that overthrow,
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or ascribe it to the prowesse and valour of their ancestors, their deliuerance out of Egypt is nex set downe, in this 10. verse, to put them in minde of the miserable estate and condition, wherein their forefathers liued in Egypt: to this sense:
or ascribe it to the prowess and valour of their Ancestors, their deliverance out of Egypt is nex Set down, in this 10. verse, to put them in mind of the miserable estate and condition, wherein their Forefathers lived in Egypt: to this sense:
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This he will haue vs to learne out of two Psalmes, the 78. and 105. in which signorum potentia, non ordo describitur, the power of Gods wonderfull workes,
This he will have us to Learn out of two Psalms, the 78. and 105. in which signorum potentia, non ordo describitur, the power of God's wonderful works,
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the 52. when Doeg the Edomite came vnto Saul, and told him, that Dauid was come to the house of Abimelech. That of Absalom is registred, 2. Sam. 15.14. This of Doeg, 1. Sam. 22.9. The relation of Doeg is first chronicled, and long after that, Dauids flight from Absalom: & yet Dauids flight frō Absalom is first mentioned in the Book of the Psalmes, and long after that, the relation of Doeg vnto Saul. The order of the Historie is not obserued.
the 52. when Doeg the Edomite Come unto Saul, and told him, that David was come to the house of Abimelech. That of Absalom is registered, 2. Sam. 15.14. This of Doeg, 1. Sam. 22.9. The Relation of Doeg is First chronicled, and long After that, David flight from Absalom: & yet David flight from Absalom is First mentioned in the Book of the Psalms, and long After that, the Relation of Doeg unto Saul. The order of the History is not observed.
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Nor is it obserued in this our text. The order of the Historie is: first God brought the children of Israel out of Egypt, Exod. 12.51. He made them to passe through the middest of the red Sea, as vpon dry land, Exod. 14.22.
Nor is it observed in this our text. The order of the History is: First God brought the children of Israel out of Egypt, Exod 12.51. He made them to pass through the midst of the read Sea, as upon dry land, Exod 14.22.
And when they had finished their two and forty iourneyes, through diuers wildernesses, then gaue he them victorie ouer Sihon King of the Amorites, Num. 21.24. The Amorites were last of all destroyed, and yet are they here first mentioned.
And when they had finished their two and forty journeys, through diverse Wildernesses, then gave he them victory over Sihon King of the amorites, Num. 21.24. The amorites were last of all destroyed, and yet Are they Here First mentioned.
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The Scripture in rehearsing Gods benefits doth not curiously keepe the order, but oftentimes it falls out by a figure, which the Greekes doe call NONLATINALPHABET, that what was first done, is last of all rehearsed;
The Scripture in rehearsing God's benefits does not curiously keep the order, but oftentimes it falls out by a figure, which the Greeks do call, that what was First done, is last of all rehearsed;
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We forget nothing sooner then a benefit, whether we receiue it from God or man. But iniuriarum tenacissima est memoria; our memorie for iniuries, is very tenacious; its a hold-fast.
We forget nothing sooner then a benefit, whither we receive it from God or man. But iniuriarum tenacissima est memoria; our memory for injuries, is very tenacious; its a holdfast.
Yea let one of vs bestow vpon another any benefit, be it neuer so litle, the knowledg whereof should not be imparted from the right hand to the left,
Yea let one of us bestow upon Another any benefit, be it never so little, the knowledge whereof should not be imparted from the right hand to the left,
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as our Sauiour Christ speaketh in his Sermon vpon the Mount, Matth. 6.3. how long, how long will we reteine the memorie of it? Our nature! its corrupt. Our disposition! its peruerse.
as our Saviour christ speaks in his Sermon upon the Mount, Matthew 6.3. how long, how long will we retain the memory of it? Our nature! its corrupt. Our disposition! its perverse.
Who seeth not, what neede there is, that we exercise our selues in reteyning the memorie of Gods benefits? Wherefore let euery one of vs stirre vp himselfe to so holy an exercise, as Dauid did himselfe:
Who sees not, what need there is, that we exercise our selves in retaining the memory of God's benefits? Wherefore let every one of us stir up himself to so holy an exercise, as David did himself:
Now from the non-obseruance of the order of the Historie in this enumeration of Gods benefits vpon Israel, we are particularly to speake of the benefit mentioned in the second place.
Now from the nonobservance of the order of the History in this enumeration of God's benefits upon Israel, we Are particularly to speak of the benefit mentioned in the second place.
Nam ex Aegypto ascenditur Iudaeam versus, sayth Drusius: from Egypt to Iudaea you must ascend: and it is a tradition of the Hebrews, Iudaea est altior Egypto:
Nam ex Egypt ascenditur Judaeam versus, say Drusius: from Egypt to Iudaea you must ascend: and it is a tradition of the Hebrews, Iudaea est altior Egypt:
Its there sayd, that Iacob with threescore and ten persons went downe into Egypt. Iacob with his familie went from Canaan, from Iudaea; and went d••ne into Egypt. Canaan therefore and Iudaea stood higher then Egypt. I brought you vp [ or, I made you to ascend ] from the land of Egypt. From the land of Egypt.
Its there said, that Iacob with threescore and ten Persons went down into Egypt. Iacob with his family went from Canaan, from Iudaea; and went d••ne into Egypt. Canaan Therefore and Iudaea stood higher then Egypt. I brought you up [ or, I made you to ascend ] from the land of Egypt. From the land of Egypt.
Others supposing the riuer Nilus, the great riuer of Egypt, to be the fittest bound to part Asia from Africa, doe make Egypt to pertake of both, Asia and Africa. One part of Egypt they place in Asia, the other in Africa.
Others supposing the river Nilus, the great river of Egypt, to be the Fittest bound to part Asia from Africa, do make Egypt to partake of both, Asia and Africa. One part of Egypt they place in Asia, the other in Africa.
But Ptolomee, and the greatest part of Geographers, and other writers, holding the gulfe of Arabia, or the Red Sea, to be the fittest bound to sever Asia from Africa, haue placed Egypt in Africa. This is the most receiued opinion, and worthiest to be embraced.
But Ptolemy, and the greatest part of Geographers, and other writers, holding the gulf of Arabia, or the Read Sea, to be the Fittest bound to sever Asia from Africa, have placed Egypt in Africa. This is the most received opinion, and Worthiest to be embraced.
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Ramesses, otherwise called Aegyptus, began his raigne in the 29 yeare from the going of Israel out of Egypt. Of this opinion is Funccius in his Chronologie.
Ramesses, otherwise called Egypt, began his Reign in the 29 year from the going of Israel out of Egypt. Of this opinion is Funccius in his Chronology.
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According to the computation of Manethon an Egyptian Chronographer, cited by Iosephus in his first book against Apion. It was three hundred ninetie and three yeares after Moses leading Israel out of Egypt.
According to the computation of Manethon an Egyptian Chronographer, cited by Iosephus in his First book against Apion. It was three hundred ninetie and three Years After Moses leading Israel out of Egypt.
And yet our Prophet here retaineth the old Hebrew name Mizraim. Also I brought you vp NONLATINALPHABET from the land of Mizraim, it is in our Language, from the land of Egypt.
And yet our Prophet Here retaineth the old Hebrew name Mizraim. Also I brought you up from the land of Mizraim, it is in our Language, from the land of Egypt.
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But what benefit was it for Israel to be brought vp from the land of Egypt? Had they not there a sweete habitation? Were they not planted in the best of the land? in the land of Ramesses, in the land of Goshen?
But what benefit was it for Israel to be brought up from the land of Egypt? Had they not there a sweet habitation? Were they not planted in the best of the land? in the land of Ramesses, in the land of Goshen?
Athenagoras a Christian Philosopher, in his embassage or apologie for the Christians to the Emperours Antoninus and Commodus, witnesseth, that they bestowed diuine honors vpon Cats, and Crocodils, and Serpents, and Aspes, and Dogs.
Athenagoras a Christian Philosopher, in his Embassy or apology for the Christians to the emperors Antoninus and Commodus, Witnesseth, that they bestowed divine honours upon Cats, and Crocodiles, and Serpents, and Asps, and Dogs.
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O, it was a wicked and detestable act, to doe any hurt to a leeke or onyon. At such their ridiculous superstition he by and by scoffeth, O sanctas gentes, quibus haec nascantur in hortis Numina?
O, it was a wicked and detestable act, to do any hurt to a leek or onion. At such their ridiculous Superstition he by and by scoffeth, Oh sanctas gentes, quibus haec nascantur in hortis Numina?
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This notorious superstition and Idolatrie of the Egyptians, so much spoken of by Christian writers and others, is also in the sacred volumes of Holy writ censured and controlled. In Exod. 12.12. the meanacing of the Lord is against them:
This notorious Superstition and Idolatry of the egyptians, so much spoken of by Christian writers and Others, is also in the sacred volumes of Holy writ censured and controlled. In Exod 12.12. the meanacing of the Lord is against them:
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Concerning which S. Hierome in an Epistle of his to Fabiola, reporteth out of the Hebrew writers, that in very same night the Children of Israel departed out of Egypt, all the Temples of Egypt were ouerthrowne, siue terrae motu, siue iactu fulminum;
Concerning which S. Jerome in an Epistle of his to Fabiola, Reporteth out of the Hebrew writers, that in very same night the Children of Israel departed out of Egypt, all the Temples of Egypt were overthrown, siue terrae motu, siue iactu fulminum;
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If so it were, it was doubtlesse a great worke, a great iudgement of God vpon those Egyptian monsters. In Esay 19.1. their confusion is againe foretold.
If so it were, it was doubtless a great work, a great judgement of God upon those Egyptian monsters. In Isaiah 19.1. their confusion is again foretold.
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Where the Idoles of Egypt are the heart of Egypt. They are called the heart of Egypt; because the heart of the Egyptians did wholy depend vpon them, for reliefe and succour.
Where the Idols of Egypt Are the heart of Egypt. They Are called the heart of Egypt; Because the heart of the egyptians did wholly depend upon them, for relief and succour.
There the Lord threatneth to send Nabuchadnezzar, the K. of Babylon, his seruant into Egypt. What shall he doe there? He shall breake the Images of Bethshemesh, that is in the land of Egypt, and the houses of the Gods of the Egyptians shall be burnt with fire.
There the Lord threatens to send Nebuchadnezzar, the K. of Babylon, his servant into Egypt. What shall he do there? He shall break the Images of Bethshemesh, that is in the land of Egypt, and the houses of the God's of the egyptians shall be burned with fire.
To haue worshipped as they did, must needs haue beene a Hell vnto thy soule: and to haue done otherwise, must needs haue brought certaine daunger to thine outward estate.
To have worshipped as they did, must needs have been a Hell unto thy soul: and to have done otherwise, must needs have brought certain danger to thine outward estate.
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God in reckoning vp this fauour of his, his bringing vp Israel out of the land of Egypt, teacheth vs, what an intollerable thing it is, to liue among Idolaters; and what a speciall fauour it is, to be deliuered from amongst them.
God in reckoning up this favour of his, his bringing up Israel out of the land of Egypt, Teaches us, what an intolerable thing it is, to live among Idolaters; and what a special favour it is, to be Delivered from among them.
And this should stir vs vp to a thankfull recognition of Gods goodnesse towards vs, who hath deliuered the Church, wherein we liue, from the Babylonish and Romish Idolatrie; wherein our auncestors were nus-led and trained vp, to worship and adore, not the true and liuing God,
And this should stir us up to a thankful recognition of God's Goodness towards us, who hath Delivered the Church, wherein we live, from the Babylonish and Romish Idolatry; wherein our Ancestors were nus-led and trained up, to worship and adore, not the true and living God,
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and now doe (as a long time we haue done) enioy the bright Sunne-shine of the glorious Gospell of the blessed God, our Lord and Sauiour Iesus Christ. Being now deliuered from the power of darknesse, vnder Antichrist, and translated into the light of Christs Gospell, Let it be our daily care (for it is our dutie) to walke worthy the light, as children of light; to walke in truth, Ep. 3. Ioh. ver. 3. to walke in loue, Colos. 5.2. to walke in newnesse of life, Rom. 6.4. to walke, not after the flesh, but after the spirit. Rom. 8.1.
and now doe (as a long time we have done) enjoy the bright Sunshine of the glorious Gospel of the blessed God, our Lord and Saviour Iesus christ. Being now Delivered from the power of darkness, under Antichrist, and translated into the Light of Christ Gospel, Let it be our daily care (for it is our duty) to walk worthy the Light, as children of Light; to walk in truth, Epistle 3. John ver. 3. to walk in love, Colos 5.2. to walk in newness of life, Rom. 6.4. to walk, not After the Flesh, but After the Spirit. Rom. 8.1.
but if we walke after the spirit, we shall mind the things of the spirit, we shall be spiritually minded, and our end shall be life and peace. The choise is not difficult.
but if we walk After the Spirit, we shall mind the things of the Spirit, we shall be spiritually minded, and our end shall be life and peace. The choice is not difficult.
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Life is better then death. If you chuse life, you must abandon and forsake the workes of the flesh, which cause death. Adulterie, fornication, vncleannesse, lasciuiousnesse, hatred, variance, emulations, wrath, strife, envyings, murthers, drunkennesse, revellings, vsurie, extortion, oppression, and such like, are workes of the flesh, and doe shut you out from life. Yet may life be yours,
Life is better then death. If you choose life, you must abandon and forsake the works of the Flesh, which cause death. Adultery, fornication, uncleanness, lasciviousness, hatred, variance, emulations, wrath, strife, envyings, murders, Drunkenness, revellings, Usury, extortion, oppression, and such like, Are works of the Flesh, and do shut you out from life. Yet may life be yours,
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if you will be led by the spirit. Loue, ioy, peace, long suffering, gentl•nesse, goodnesse, fayth, meeknesse, temperance, are the fruit of the spirit. Let these dwell among you, and life shall be yours.
if you will be led by the Spirit. Love, joy, peace, long suffering, gentl•nesse, Goodness, faith, meekness, temperance, Are the fruit of the Spirit. Let these dwell among you, and life shall be yours.
Hitherto you haue the first respect, why it was beneficiall & good for the people of Israel, that they were brought vp from the land of Egypt. It was good for them because the people of the land were superstitious and idolatrous, and among such there is no good liuing. The other respect now followeth.
Hitherto you have the First respect, why it was beneficial & good for the people of Israel, that they were brought up from the land of Egypt. It was good for them Because the people of the land were superstitious and idolatrous, and among such there is no good living. The other respect now follows.
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It was beneficiall and good for the people of Israel, that they were brought vp from the land of Egypt; because the people of the land were full of crueltie,
It was beneficial and good for the people of Israel, that they were brought up from the land of Egypt; Because the people of the land were full of cruelty,
The posteritie of Iacob finds too late, what it was for their forefathers, to sell Iacob, a slaue into Egypt. There arose vp a new Pharaoh, a new king ouer Egypt: he knew not Ioseph. Then,
The posterity of Iacob finds too late, what it was for their Forefathers, to fell Iacob, a slave into Egypt. There arose up a new Pharaoh, a new King over Egypt: he knew not Ioseph. Then,
Come on, let vs deale wisely with them, lest they multiplie, and it come to passe, that when there falleth out any warre, they ioyne also v to our enemies,
Come on, let us deal wisely with them, lest they multiply, and it come to pass, that when there falls out any war, they join also v to our enemies,
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But, the more they were afflicted, the more they multiplied and grew. This did not a little grieue the Egyptians. The Egyptians therefore made the children of Israell to serue with rigour, and held them in bondage without mercie:
But, the more they were afflicted, the more they multiplied and grew. This did not a little grieve the egyptians. The egyptians Therefore made the children of Israel to serve with rigour, and held them in bondage without mercy:
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Women, midwiues must be suborned to be murtherers, to kill euery man-childe that should be borne of an Hebrew woman. A prodigious crueltie, that a man should kill a man for his sexes sake!
Women, midwives must be suborned to be murderers, to kill every Manchild that should be born of an Hebrew woman. A prodigious cruelty, that a man should kill a man for his sexes sake!
For such crueltie and tyrannie, practised against the children of Israel by the Egyptians, Egypt it selfe is in holy Scripture, stiled, The house of seruitude, or bondage. Exod. 13.3.14. Exod. 20.2. Deut. 5.6. And in sundry other places.
For such cruelty and tyranny, practised against the children of Israel by the egyptians, Egypt it self is in holy Scripture, styled, The house of servitude, or bondage. Exod 13.3.14. Exod 20.2. Deuteronomy 5.6. And in sundry other places.
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Egypt (you see) was the house of bondage, it was the yron furnace, wherein the children of Israel were euill intreated, suffered affliction, and endured much miserie.
Egypt (you see) was the house of bondage, it was the iron furnace, wherein the children of Israel were evil entreated, suffered affliction, and endured much misery.
From Heauen, from the Aire, from the Earth, from the Sea, from light, from darknesse, from heate, from shade, from dew, from raine, and winds, and showers, and birds, and fishes, and beasts, and trees, and from the diuersitie of hearbes, and fruit of the earth, and from the seruice of all creatures, which serue for mans vse, Thou, O Lord hast prouided, to comfort man withall.
From Heaven, from the Air, from the Earth, from the Sea, from Light, from darkness, from heat, from shade, from due, from rain, and winds, and showers, and Birds, and Fish, and beasts, and trees, and from the diversity of herbs, and fruit of the earth, and from the service of all creatures, which serve for men use, Thou, Oh Lord hast provided, to Comfort man withal.
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Hitherto you haue seene the deliuerance of the people of Israel out of Egypt. It was an exceeding great benefit vnto them, that they were thence deliuered: First,
Hitherto you have seen the deliverance of the people of Israel out of Egypt. It was an exceeding great benefit unto them, that they were thence Delivered: First,
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because the Egyptians were Idolaters, and to liue among Idolaters is a very Hell. Secondly, because they were kept vnder by the Egyptians with extremitie of seruitude and bondage.
Because the egyptians were Idolaters, and to live among Idolaters is a very Hell. Secondly, Because they were kept under by the egyptians with extremity of servitude and bondage.
The seruant in the Poet could say, Omnes profectò liberi lubentiùs Sumus, quam servi: Euery man preferreth freedome before slauery. The Israelites could doe no lesse:
The servant in the Poet could say, Omnes profectò Liberi lubentiùs Sumus, quam servi: Every man preferreth freedom before slavery. The Israelites could do no less:
they could not but account it a great fauour of God towards them, that they were by him freed from the slauerie they endured in Egypt. God when he beginnes a good worke, will perfect it.
they could not but account it a great favour of God towards them, that they were by him freed from the slavery they endured in Egypt. God when he begins a good work, will perfect it.
and therefore he protected and preserued them in the wildernes, which is the next benefit in this verse mentioned to haue beene bestowed by the Lord vpon his people, the people of Israell, in these words, I led you fortie yeares through the wildernesse. A wonderfull benefit. Wonderfull:
and Therefore he protected and preserved them in the Wilderness, which is the next benefit in this verse mentioned to have been bestowed by the Lord upon his people, the people of Israel, in these words, I led you fortie Years through the Wilderness. A wonderful benefit. Wonderful:
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The first circumstance, is of the multitude, which were led. The number of this multitude is set downe, Exod. 12.37. They were sixe hundred thousand men on foote, besides children.
The First circumstance, is of the multitude, which were led. The number of this multitude is Set down, Exod 12.37. They were sixe hundred thousand men on foot, beside children.
A most wonderfull increase from seauentie soules. Old Iacobs seauentie soules which he brought downe into Egypt, in spight of their bondage and bloud-shed, goe forth six hundred thousand men, besides children.
A most wonderful increase from seauentie Souls. Old Iacobs seauentie Souls which he brought down into Egypt, in spite of their bondage and bloodshed, go forth six hundred thousand men, beside children.
It is probable, that it consisted of Egyptians, and other Nations, soiourning in Egypt, who being moued and prepared with those mightie wonders and myracles which they saw in Egypt, might thereupon resolue to ioyne themselues to Israel, to the people of God.
It is probable, that it consisted of egyptians, and other nations, sojourning in Egypt, who being moved and prepared with those mighty wonders and Miracles which they saw in Egypt, might thereupon resolve to join themselves to Israel, to the people of God.
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Whatsoeuer they were, this mingling of diuers other Nations with the people of God, was a liuely type and euident demonstration of the calling of the Gentiles.
Whatsoever they were, this mingling of diverse other nations with the people of God, was a lively type and evident demonstration of the calling of the Gentiles.
God himselfe went before them. How could they but cheerefully follow, when they saw, God led them? God led them by pillars: by a pillar of cloud, and by a pillar of fire. Pillars they were for firmenesse:
God himself went before them. How could they but cheerfully follow, when they saw, God led them? God led them by pillars: by a pillar of cloud, and by a pillar of fire. Pillars they were for firmness:
But where did God shew himselfe so graciously present vnto his people Israel in the cloud, and fire? or in what wildernesse was it? It was in the wildernesse of Etham, which was a great and a sandie desart, lying from the land of Goshen in Egypt, to the Red Sea and beyond it.
But where did God show himself so graciously present unto his people Israel in the cloud, and fire? or in what Wilderness was it? It was in the Wilderness of Etham, which was a great and a sandy desert, lying from the land of Goshen in Egypt, to the Read Sea and beyond it.
where we read, that the Children of Israel tooke their iourney from Succoth, and encamped in Etham in the edge of the wildernesse And the Lord went afore them by day in a pillar of cloud, to lead them the way,
where we read, that the Children of Israel took their journey from Succoth, and encamped in Etham in the edge of the Wilderness And the Lord went afore them by day in a pillar of cloud, to led them the Way,
From Etham they remoued, and encamped before Piha-hireth, betweene Migdol and the Red Sea, ouer against Baal-zephon: so we read, Exod. 14.2. From hence, from Pi-hahiroth they remoued againe and passed through the middest of the Red Sea. Through the Red Sea, and not drowned? It was euen so.
From Etham they removed, and encamped before Piha-hireth, between Migdol and the Read Sea, over against Baal-zephon: so we read, Exod 14.2. From hence, from Pi-hahiroth they removed again and passed through the midst of the Read Sea. Through the Read Sea, and not drowned? It was even so.
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And the Children of Israell went into the middest of the Sea vpon drie ground, and the waters were a wall vnto them, on their right hand, and on their left.
And the Children of Israel went into the midst of the Sea upon dry ground, and the waters were a wall unto them, on their right hand, and on their left.
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The Israelites were safely passed through the Red Sea: they passed by faith. The Egyptians pursued after them to the middest of the Sea, and were drowned; for they had not faith. It was Gods pleasure to get him honor vpon them:
The Israelites were safely passed through the Read Sea: they passed by faith. The egyptians pursued After them to the midst of the Sea, and were drowned; for they had not faith. It was God's pleasure to get him honour upon them:
shee shut her mouth vpon the Egyptians, shee swallowed them vp in her waues, and after shee had made sport with them a while, shee cast them vp vpon her sands for a spectacle of triumph to their aduersaries.
she shut her Mouth upon the egyptians, she swallowed them up in her waves, and After she had made sport with them a while, she cast them up upon her sands for a spectacle of triumph to their Adversaries.
on the right hand with the waters of prosperitie; on the left hand with the waters of aduersitie: and yet, through a true faith they walke through both, they are hurt by neither, they ariue on the other side at their wished-for harbour in safetie:
on the right hand with the waters of Prosperity; on the left hand with the waters of adversity: and yet, through a true faith they walk through both, they Are hurt by neither, they arrive on the other side At their wished-for harbour in safety:
We are not yet out of the wildernesse of Etham. For from the Red Sea, Israel went three dayes iourney in the wildernesse of Etham, and pitched in Marah. The storie is so, Num. 33.8. In the 15. of Exodus, vers. 22. it seemeth to be called the wildernesse of Shur. For there you may thus read:
We Are not yet out of the Wilderness of Etham. For from the Read Sea, Israel went three days journey in the Wilderness of Etham, and pitched in Marah. The story is so, Num. 33.8. In the 15. of Exodus, vers. 22. it seems to be called the Wilderness of Shur. For there you may thus read:
From hence many thinke this wildernesse of Shur, to be the same with the wildernesse of Etham. Some will haue Etham to be the generall name of the whole wildernesse,
From hence many think this Wilderness of Shur, to be the same with the Wilderness of Etham. some will have Etham to be the general name of the Whole Wilderness,
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Its ouer against Egypt; therefore it is no part of Egypt. The like collection I make from the 25. of Genesis, ver. 18. there I find, that Shur is before Egypt, as a man goeth to Assyria.
Its over against Egypt; Therefore it is no part of Egypt. The like collection I make from the 25. of Genesis, ver. 18. there I find, that Shur is before Egypt, as a man Goes to Assyria.
Moses brought Israel from the Red Sea, that they might goe forward into the wildernes of Shur: but before they came thither, they spent three daies iourney in the wildernesse of Etham.
Moses brought Israel from the Read Sea, that they might go forward into the Wilderness of Shur: but before they Come thither, they spent three days journey in the Wilderness of Etham.
After that they pitched in the wildernesse of Sinai, Exod. 19.1. From Sinai they came to the wildernes of Paran, Num. 10.12. thence to the wildernesse of Zin, which is Kadesh, Num. 20.1. and then to the wildernesse of Moab, Num. 21.11. Here at Ieabarim they finished their 38. iouraey.
After that they pitched in the Wilderness of Sinai, Exod 19.1. From Sinai they Come to the Wilderness of Paran, Num. 10.12. thence to the Wilderness of Zin, which is Kadesh, Num. 20.1. and then to the Wilderness of Moab, Num. 21.11. Here At Ieabarim they finished their 38. iouraey.
and last of all they pitched in the plaines of Moab by Iordan nere Iericho, Num. 33.48. You haue now heard of many wildernesses. They are all conteined in the wildernesse mentioned in my text:
and last of all they pitched in the plains of Moab by Iordan never Jericho, Num. 33.48. You have now herd of many Wildernesses. They Are all contained in the Wilderness mentioned in my text:
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but the wildernesse of Shur too, and the wildernesse of Sin, and all other the wildernesses, through which the Children of Israel trauailed in their way to the land of promise.
but the Wilderness of Shur too, and the Wilderness of since, and all other the Wildernesses, through which the Children of Israel travailed in their Way to the land of promise.
So speaketh the Psalmist, in that his remarkeable exhortation, to giue thankes to God for particular mercies. It is Psal. 136.16. O, giue thankes vnto the Lord, vnto the God of Gods, vnto the Lord of Lords, to him, who led his people through the wildernesse.
So speaks the Psalmist, in that his remarkable exhortation, to give thanks to God for particular Mercies. It is Psalm 136.16. O, give thanks unto the Lord, unto the God of God's, unto the Lord of lords, to him, who led his people through the Wilderness.
The Lord! He guided his owne people in the wildernes like a flocke. In both places, you heare onely the sound of a wildernesse: and yet were they wildernesses, through which the Lord led and guided his people Israel. Let it be our comfort. God neuer forsakes his people.
The Lord! He guided his own people in the Wilderness like a flock. In both places, you hear only the found of a Wilderness: and yet were they Wildernesses, through which the Lord led and guided his people Israel. Let it be our Comfort. God never forsakes his people.
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When he hath led them through one wildernesse, he will lead them through a second, through a third, through all: He will neuer leaue them, till he see them safely arriued in the place, where they wish to be.
When he hath led them through one Wilderness, he will led them through a second, through a third, through all: He will never leave them, till he see them safely arrived in the place, where they wish to be.
From thence, from the wildernesse of Sinai, by many iourneys they came to mount Hor, where was their foure and thirtieth mansion, in the wildernes of Zin or Cades. In comming thither they spent nine and thirtie yeares. There in mount Hor, died Aaron their priest.
From thence, from the Wilderness of Sinai, by many journeys they Come to mount Hor, where was their foure and thirtieth mansion, in the Wilderness of Zin or Cades. In coming thither they spent nine and thirtie Years. There in mount Hor, died Aaron their priest.
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all eyght with good successe they made in the remainder of that fortieth yeare: and they pitched in the plaines of Moab by Iordan neere Iericho, where was their two and fortieth, and their last mansion.
all eyght with good success they made in the remainder of that fortieth year: and they pitched in the plains of Moab by Iordan near Jericho, where was their two and fortieth, and their last mansion.
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HEre was the fulfilling of that promise, which was long before made to Abraham. The promise was first made to Abraham, when from Haran he was come into the land of Canaan, Gen. 12.7. Vnto thy seed will I giue this land.
Here was the fulfilling of that promise, which was long before made to Abraham. The promise was First made to Abraham, when from Haran he was come into the land of Canaan, Gen. 12.7. Unto thy seed will I give this land.
It was renued vnto him after his returne from Egypt to the land of Canaan, Gen. 13.15. All the land which thou seest, to thee will I giue it, and to thy seed for euer.
It was renewed unto him After his return from Egypt to the land of Canaan, Gen. 13.15. All the land which thou See, to thee will I give it, and to thy seed for ever.
The Kenites, and the Kenizites, and the Kadmonites, and the Hittites, and the Perizzites, and the Rephaims, and the Amorites, and the Canaanites, and the Girgasites, and the Iebusites. Ten sundry Nations are rehearsed, whose countries are promised to the seed of Abraham. Among them are the Amorites.
The Kenites, and the Kenizites, and the Kadmonites, and the Hittites, and the Perizzites, and the Rephaims, and the amorites, and the Canaanites, and the Girgashites, and the Jebusites. Ten sundry nations Are rehearsed, whose countries Are promised to the seed of Abraham. Among them Are the amorites.
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but, some foure hundred and seauentie yeares after the promise. From the promise to their going forth out of Egypt, were foure hundred and thirtie yeares:
but, Some foure hundred and seauentie Years After the promise. From the promise to their going forth out of Egypt, were foure hundred and thirtie Years:
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to which if you will adde, their fortie yeares iourney in the wildernesse, you haue the full number of foure hundred and seauentie yeares, the space betweene the promise, and the performance.
to which if you will add, their fortie Years journey in the Wilderness, you have the full number of foure hundred and seauentie Years, the Molle between the promise, and the performance.
He leauing his owne countrey, his kinred, and his fathers house, comes vnto a people who knew him not; (and he knew not them) takes possession for that seed which he had not, which in nature he was not like to haue; of that land, whereof hee should not haue one foote, wherein his seed should not be setled for almost fiue hundred yeares after.
He leaving his own country, his kindred, and his Father's house, comes unto a people who knew him not; (and he knew not them) Takes possession for that seed which he had not, which in nature he was not like to have; of that land, whereof he should not have one foot, wherein his seed should not be settled for almost fiue hundred Years After.
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O, the power of fayth! It preuents time: it makes future things as present. If we be the true sons of Abraham, and haue but one graine of his faith, we haue alreadie the possession of our land of promise the celestiall Canaan: though we soiourne here on earth,
O, the power of faith! It prevents time: it makes future things as present. If we be the true Sons of Abraham, and have but one grain of his faith, we have already the possession of our land of promise the celestial Canaan: though we sojourn Here on earth,
The seed of Abraham, the children of Israel, after their fortie yeares trauaile in the wildernesse, got possession of the land of the Amorite, which long before was promised vnto them.
The seed of Abraham, the children of Israel, After their fortie Years travail in the Wilderness, god possession of the land of the Amorite, which long before was promised unto them.
How shall we hope to trust in him for greater matters, for impossibilities, if we trust him not for smaller matters, for probabilities. How can I depend on God for raysing my bodie from the graue,
How shall we hope to trust in him for greater matters, for impossibilities, if we trust him not for smaller matters, for probabilities. How can I depend on God for raising my body from the graven,
The Lord, who brought Israel out of Egypt, and led them fortie yeares through the wildernesse, to possesse the land of the Amorite, and all that while nourished and fed them;
The Lord, who brought Israel out of Egypt, and led them fortie Years through the Wilderness, to possess the land of the Amorite, and all that while nourished and fed them;
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and so blessed the very clothes and the shoes they wore, that neither their clothes nor shoes all that while were waxen old; he is the same Lord still:
and so blessed the very clothes and the shoes they wore, that neither their clothes nor shoes all that while were waxed old; he is the same Lord still:
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Educti sumus de Aegypto, we are brought out of Egypt. There were we in bondage to the Deuill, as to a Pharaoh; there Lutea opera in terrenis desiderijs agebamus, dirtie workes in the earthly desires of our flesh were the fruits of our labours.
Educti sumus de Egypt, we Are brought out of Egypt. There were we in bondage to the devil, as to a Pharaoh; there Lutea opera in terrenis desiderijs agebamus, dirty works in the earthly Desires of our Flesh were the fruits of our labours.
as to the tyrannie of the Egyptians. Now are wee passed through Baptisme as through the Red Sea, therefore Red, because it is consecrated with the Bloud of Christ. In this Sea, the Red Sea of Baptisme, the Egyptians our enemies,
as to the tyranny of the egyptians. Now Are we passed through Baptism as through the Read Sea, Therefore Read, Because it is consecrated with the Blood of christ. In this Sea, the Read Sea of Baptism, the egyptians our enemies,
Now are wee in the wildernesse, in cremo huius vitae (sayth the same Saint Austine lib. 50. Homil. 20.) we are in the wildernesse of this life. Here Christ is with vs. He protecteth vs, he preserueth vs, he feedeth vs with his Word and Sacraments. His word is a light vnto our steps, to guide vs that we erre not. His Sacraments are two:
Now Are we in the Wilderness, in cremo Huius vitae (say the same Saint Augustine lib. 50. Homily 20.) we Are in the Wilderness of this life. Here christ is with us He Protecteth us, he Preserveth us, he feeds us with his Word and Sacraments. His word is a Light unto our steps, to guide us that we err not. His Sacraments Are two:
We shall haue the full fruition of the promised land, of the supernall Ierusalem, of the land of the liuing, of the Kingdome of Heauen. To which God bring vs all.
We shall have the full fruition of the promised land, of the supernal Ierusalem, of the land of the living, of the Kingdom of Heaven. To which God bring us all.
THe blessings and benefits which Amos in this Chapter remembreth to haue beene bestowed by Almightie God vpon his people, the ten tribes of Israel, are partly Corporall, and partly Spirituall. Of their Corporall benefits I haue heretofore in your hearing discoursed in my two former Sermons.
THe blessings and benefits which Amos in this Chapter Remember to have been bestowed by Almighty God upon his people, the ten tribes of Israel, Are partly Corporal, and partly Spiritual. Of their Corporal benefits I have heretofore in your hearing discoursed in my two former Sermons.
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9. their deliuerance out of Egypt, their protection and preseruation in the wildernesse for fortie yeares, to the end that they might at length possesse the land of the Amorite, ver. 10. These were notable benefits, though they were but Corporall. But the benefit, whereof I am now to speake, is Spirituall. It is the doctrine of the sincere worship of God, and of eternall saluation, together with the free vse and passage thereof:
9. their deliverance out of Egypt, their protection and preservation in the Wilderness for fortie Years, to the end that they might At length possess the land of the Amorite, ver. 10. These were notable benefits, though they were but Corporal. But the benefit, whereof I am now to speak, is Spiritual. It is the Doctrine of the sincere worship of God, and of Eternal salvation, together with the free use and passage thereof:
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you may also call it an asseueration. Its set downe in the forme of a question: where you may obserue, who moues the question, to whom it is moued, and what the question is.
you may also call it an asseveration. Its Set down in the Form of a question: where you may observe, who moves the question, to whom it is moved, and what the question is.
I, who brought you vp from the land of Egypt, I, who for fortie yeares together led you through the wildernesse, that you might possesse the land of the Amorites; I, who thus blessed you with corporall benedictions, haue not beene wanting to you in Spirituall; I also raised vp of your sonnes for Prophets, and of your yong men for Nazarites.
I, who brought you up from the land of Egypt, I, who for fortie Years together led you through the Wilderness, that you might possess the land of the amorites; I, who thus blessed you with corporal benedictions, have not been wanting to you in Spiritual; I also raised up of your Sons for prophets, and of your young men for nazarites.
feci surgere, or feci vt surgerent, I made to arise, I made Prophets to rise out of your sonnes. I made them to rise; that is, feci vt existerent, I made them to be. In this sense I finde the word vsed, Deut. 34.10. NONLATINALPHABET And there arose not a Prophet since in Israell like vnto Moses. There arose not, that is, there was not. There was not a Prophet since like vnto Moses. So Mat. 11.11. where the Greeke is NONLATINALPHABET, the Vulgar Latin hath, Non surrexit. Our now English renders it, There hath not risen. Among them that are borne of women, there hath not risen a greater then Iohn the Baptist. There hath not risen, that is, there hath not beene. Among them that are borne of women, there hath not beene a greater then Iohn the Baptist. So here;
Feci surgere, or Feci vt surgerent, I made to arise, I made prophets to rise out of your Sons. I made them to rise; that is, Feci vt existerent, I made them to be. In this sense I find the word used, Deuteronomy 34.10. And there arose not a Prophet since in Israel like unto Moses. There arose not, that is, there was not. There was not a Prophet since like unto Moses. So Mathew 11.11. where the Greek is, the vulgar Latin hath, Non surrexit. Our now English renders it, There hath not risen. Among them that Are born of women, there hath not risen a greater then John the Baptist. There hath not risen, that is, there hath not been. Among them that Are born of women, there hath not been a greater then John the Baptist. So Here;
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of your brethren; so they are called, Deut. 18.15. The Lord thy God will raise vp vnto thee a Prophet from the middest of thee, of thy brethren like vnto me.
of your brothers; so they Are called, Deuteronomy 18.15. The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brothers like unto me.
or forrainers, but such as were home bred, and of your owne lineage, sayth Brentius. Of your sonnes ] that is (say some Hebrewes, R. Dauid, and R. Solomo) ex parvulis, of your little ones;
or foreigners, but such as were home bred, and of your own lineage, say Brent. Of your Sons ] that is (say Some Hebrews, R. David, and R. Solomon) ex parvulis, of your little ones;
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Prophets ] I read in the old Testament of two sorts of Prophets. Some were taught in Schooles vnder the discipline of other Prophets; who were heretofore called Filij Prophetarum, sonnes of the Prophets. They are so called, 2. King. 4.1. & 6.1. Others had their calling immediately from God, and were by him extraordinarily inspired with gifts from aboue, and so were sent forth to the exercise of their holy function.
prophets ] I read in the old Testament of two sorts of prophets. some were taught in Schools under the discipline of other prophets; who were heretofore called Filij Prophetarum, Sons of the prophets. They Are so called, 2. King. 4.1. & 6.1. Others had their calling immediately from God, and were by him extraordinarily inspired with Gifts from above, and so were sent forth to the exercise of their holy function.
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as, by dreames, by visions, by inspiration of the holy Spirit, by expresse word, vttered by some Angell representing God; and by God himselfe, speaking to them face to face.
as, by dreams, by visions, by inspiration of the holy Spirit, by express word, uttered by Some Angel representing God; and by God himself, speaking to them face to face.
That they were fitted to their Propheticall function by dreames and visions. We know by, Num. 12.6. where the Lord thus speaketh vnto Aaron, and to Miriam: Heare now my words.
That they were fitted to their Prophetical function by dreams and visions. We know by, Num. 12.6. where the Lord thus speaks unto Aaron, and to Miriam: Hear now my words.
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and will speake vnto him in a dreame. We know it likewise by Elihues words vnto Iob, chap. 33.14. God speaketh once, yea twice, yet man perceiueth it not.
and will speak unto him in a dream. We know it likewise by Elihues words unto Job, chap. 33.14. God speaks once, yea twice, yet man perceives it not.
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Then he openeth the eares of men, and sealeth their instruction. It may also be gathered out of the euen-now cited place of Ioel, chap. 2.28. I will powre of my Spirit vpon all flesh, and your sonnes and your daughters shall prophecie, your old men shall dreame dreames, your yong men shall see visions.
Then he Openeth the ears of men, and Sealeth their instruction. It may also be gathered out of the euen-now cited place of Joel, chap. 2.28. I will pour of my Spirit upon all Flesh, and your Sons and your daughters shall prophecy, your old men shall dream dreams, your young men shall see visions.
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as they were mooued by the holy Ghost. So were they, by the expresse word of some Angell representing God; as, Gen. 19.13. There shall you find two Angels instructing Lot concerning the ouerthrow of Sodome. And sometime they were enabled to their holy calling by God himselfe, speaking to them face to face. So was Moses. The Lord spake vnto Moses face to face, as a man speaketh vnto his friend. Exod. 33.11.
as they were moved by the holy Ghost. So were they, by the express word of Some Angel representing God; as, Gen. 19.13. There shall you find two Angels instructing Lot Concerning the overthrow of Sodom. And sometime they were enabled to their holy calling by God himself, speaking to them face to face. So was Moses. The Lord spoke unto Moses face to face, as a man speaks unto his friend. Exod 33.11.
Now whether Prophets of old time, were enabled to the exercise of their sacred function by God himselfe, speaking vnto them face to face, or by the apparition of Angels representing God, or by the inspiration of the holy Spirit, or by visions, or by dreames, it was out of doubt a great blessing vnto Israel, to haue Prophets sent vnto them:
Now whither prophets of old time, were enabled to the exercise of their sacred function by God himself, speaking unto them face to face, or by the apparition of Angels representing God, or by the inspiration of the holy Spirit, or by visions, or by dreams, it was out of doubt a great blessing unto Israel, to have prophets sent unto them:
For though yong men for the most part are addicted vnto pleasures, yet did God raise vp of them, some, that should withdraw themselues from the pleasures of this world, either for a time, or for euer;
For though young men for the most part Are addicted unto pleasures, yet did God raise up of them, Some, that should withdraw themselves from the pleasures of this world, either for a time, or for ever;
and these were called Nazirites, Naziraei. They were called Nazaraei, quasi Separatitij, saith Mercer; as Separatists, or men separated from wine, and vulgar delights, that they might the more freely apply their wits and studies to the law of God and his worship.
and these were called Nazirites, Nazirite. They were called Nazarei, quasi Separatitij, Says Mercer; as Separatists, or men separated from wine, and Vulgar delights, that they might the more freely apply their wits and studies to the law of God and his worship.
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Nazarites ] Nazarai: They are so called by the author of the Vulgar Latin, and so almost by all the Ancient, and by many moderne interpreters, by Benedictus, Castalio, and Caluin, by Iunius and Tremellius in their Bible printed by Wechell at Francford A. C. 1579. But the same Iunius and Tremellius in their later editions of the Bible, do call them Neziraeos, Nezirites, so doth Vatablus. Drusius calls them Naziraeos, Nezirites, so doth Pagnine in NONLATINALPHABET Nezirites or Nazirites. Well may they be so called for distinctions sake,
nazarites ] Nazarai: They Are so called by the author of the vulgar Latin, and so almost by all the Ancient, and by many modern Interpreters, by Benedictus, Castalio, and Calvin, by Iunius and Tremellius in their bible printed by Wechell At Franfurt A. C. 1579. But the same Iunius and Tremellius in their later editions of the bible, do call them Nazirite, Nezirites, so does Vatablus. Drusius calls them Nazirite, Nezirites, so does Pagnine in Nezirites or Nazirites. Well may they be so called for Distinctions sake,
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euen to distinguish them from Nazarites. Christ is called a Nazarite, Matth. 2.23. NONLATINALPHABET, which is by many translated Nazaraeus, a Nazarite. He dwelt in a Citie called Nazareth, that it might be fulfilled which was spoken by the Prophets, He shall be called a Nazarite.
even to distinguish them from nazarites. christ is called a Nazarite, Matthew 2.23., which is by many translated Nazaraeus, a Nazarite. He dwelled in a city called Nazareth, that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarite.
NONLATINALPHABET, a Nazarite. Our now English well translates it a Nazarene; for Iesus, Marc. 1.24. is called NONLATINALPHABET, a Nazarene. Nazaraeus and Nazarenus, ech name is deriued from Nazareth the Citie, wherein Iesus had his habitation.
, a Nazarite. Our now English well translates it a Nazarene; for Iesus, Marc. 1.24. is called, a Nazarene. Nazaraeus and Nazarene, each name is derived from Nazareth the city, wherein Iesus had his habitation.
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Wherefore they who interpret that, Matth. 2. NONLATINALPHABET, he shall be called a Nazarite, & do think that S. Matthew had respect to the Nazarites of the old Testament, as to the types of Christ, may well be deceiued.
Wherefore they who interpret that, Matthew 2., he shall be called a Nazarite, & do think that S. Matthew had respect to the nazarites of the old Testament, as to the types of christ, may well be deceived.
Some, I grant, are of opinion, that S. Matthew doth allude to those voluntarie and vowed Nazarites, of whom we read, Num. 6. and some, that S. Matthew hath reference to Samson, who was a Nazarite by Gods singular ordination.
some, I grant, Are of opinion, that S. Matthew does allude to those voluntary and vowed nazarites, of whom we read, Num. 6. and Some, that S. Matthew hath Referente to samson, who was a Nazarite by God's singular ordination.
Not in the name. The name of Nazarites in the old Testament is Nezirim, by the letter Zaijn, from the root Nazar, which signifieth to separate: but the name in S. Matthew according to the Syriack Paraphrast is Notzraia, by the letter Tsadi, from the roote NONLATINALPHABET which signifieth to keepe. There is therefore no ground in the name,
Not in the name. The name of nazarites in the old Testament is Nazarites, by the Letter Zaijn, from the root Nazar, which signifies to separate: but the name in S. Matthew according to the Syriac Paraphrast is Notzraia, by the Letter Tsaddi, from the root which signifies to keep. There is Therefore no ground in the name,
and from the common custome of the Iewes. There is therefore no ground in the matter, why any should thinke, that S. Matthew alludeth to the Nazarites of the olde Testament.
and from the Common custom of the Iewes. There is Therefore no ground in the matter, why any should think, that S. Matthew alludeth to the nazarites of the old Testament.
The Nazarites of the old Testament, I told you, were for distinction sake called by Iunius, Tremellius and Vatablus, Nezirites, and by Drusius and Pagnine, Nazarites. It is according to the Hebrew points.
The nazarites of the old Testament, I told you, were for distinction sake called by Iunius, Tremellius and Vatablus, Nezirites, and by Drusius and Pagnine, nazarites. It is according to the Hebrew points.
for I am a Nazarite of God. In that place for NONLATINALPHABET, some read NONLATINALPHABET, as Eusebius witnesseth in his 7. booke of Euangelicall Demonstration, chap. 5. A Nazirite. NONLATINALPHABET, saith he, is according to the Septuagint NONLATINALPHABET, holy; according to Aquila, NONLATINALPHABET, a separation; according to Symmachus, NONLATINALPHABET, vntouched: from hence NONLATINALPHABET, a Nazirite, signifieth either one that is holy, or one that is seperate, or one that is vntouched, integrious and vnspotted.
for I am a Nazarite of God. In that place for, Some read, as Eusebius Witnesseth in his 7. book of Evangelical Demonstration, chap. 5. A Nazirite., Says he, is according to the septuagint, holy; according to Aquila,, a separation; according to Symmachus,, untouched: from hence, a Nazirite, signifies either one that is holy, or one that is separate, or one that is untouched, integrious and unspotted.
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NONLATINALPHABET, for a sanctification: or, I raised vp of your yong men, NONLATINALPHABET, for men sanctified; or I raised vp of your yong men, NONLATINALPHABET, for Nazirites.
, for a sanctification: or, I raised up of your young men,, for men sanctified; or I raised up of your young men,, for Nazirites.
For Nazarites ] Certainely they were so called of Nazar, which signifieth to separate. For they were separated from the vulgar sort of men, by a certaine course of life, whereto they were to be tyed by vow. The law that concerneth them is in the sixth of Numbers. The law hath sundry branches.
For nazarites ] Certainly they were so called of Nazar, which signifies to separate. For they were separated from the Vulgar sort of men, by a certain course of life, whereto they were to be tied by Voelli. The law that concerns them is in the sixth of Numbers. The law hath sundry branches.
One is, Whosoeuer shall separate himselfe to vow the vow of a Nazirite, to separate himselfe vnto the Lord, he shall not drinke wine or strong drinke,
One is, Whosoever shall separate himself to Voelli the Voelli of a Nazirite, to separate himself unto the Lord, he shall not drink wine or strong drink,
Whosoeuer shall separate himselfe to vow the vow of a Nazarite, there shall no rasour come vpon his head, the locks of the haire of his head shall be suffered to grow.
Whosoever shall separate himself to Voelli the Voelli of a Nazarite, there shall no razor come upon his head, the locks of the hair of his head shall be suffered to grow.
first he shall shaue his head: secondly, he shall offer vp sacrifices. These sacrifices were two Turtles or two yong Pigeons, and a Lambe of the first yeare.
First he shall shave his head: secondly, he shall offer up Sacrifices. These Sacrifices were two Turtle or two young Pigeons, and a Lamb of the First year.
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One of Turtles or Pigeons was to be offered for a sinne-offering, the other for a burnt offering; and the Lambe for a trespasse offering. This you haue vers. 9, 10, 11, 12. The fift branch is:
One of Turtle or Pigeons was to be offered for a sin-offering, the other for a burned offering; and the Lamb for a trespass offering. This you have vers. 9, 10, 11, 12. The fift branch is:
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18. Thirdly, he shall burne the haire of his head in the fire which is vnder one of the sacrifices, vers. 18. Fourthly, the Priest shall take certaine parts of the sacrifice, and shall waue them for a waue offering before the Lord, vers.
18. Thirdly, he shall burn the hair of his head in the fire which is under one of the Sacrifices, vers. 18. Fourthly, the Priest shall take certain parts of the sacrifice, and shall wave them for a wave offering before the Lord, vers.
God would haue the ministerie of his word to be ordinarie, and perpetuall, among the Israelites, and for that end, he gaue them Prophets of their sonnes, men of riper yeares;
God would have the Ministry of his word to be ordinary, and perpetual, among the Israelites, and for that end, he gave them prophets of their Sons, men of riper Years;
by it our soules do liue, Deut. 8.3. Its NONLATINALPHABET, 1. Pet. 1.23. incorruptible seede. Seede committed to the earth, taketh roote, groweth vp, blossometh, and beareth fruit.
by it our Souls do live, Deuteronomy 8.3. Its, 1. Pet. 1.23. incorruptible seed. Seed committed to the earth, Takes root, grows up, blossometh, and bears fruit.
Sith the word of God is such, doth it not follow of necessitie, that the ministerie of it, freely exercised in any Nation, will be to that Nation a blessing of an inestimable value? Can it be denyed? The Prophet Esay, chap. 52.7. with admiration auoucheth it:
Sith the word of God is such, does it not follow of necessity, that the Ministry of it, freely exercised in any nation, will be to that nation a blessing of an inestimable valve? Can it be denied? The Prophet Isaiah, chap. 52.7. with admiration avoucheth it:
How beautifull vpon the mountaines are the feete of him, that bringeth good tidings, that publisheth peace, that bringeth good tidings of good, that publisheth saluation, that saith vnto Zion, Thy God reigneth? S. Paul is so resolued vpon the certainty of this truth, that Rom. 10.15. he resumeth the words of the Prophet.
How beautiful upon the Mountains Are the feet of him, that brings good tidings, that Publisheth peace, that brings good tidings of good, that Publisheth salvation, that Says unto Zion, Thy God Reigneth? S. Paul is so resolved upon the certainty of this truth, that Rom. 10.15. he resumeth the words of the Prophet.
Conferre we these two places, one with the other, that of Esay, with this of Paul, and we shall behold a heape of blessings showring downe vpon them, to whom God sendeth the ministers of his Gospell; for they bring with them the word of saluation, the doctrine of peace, the doctrine of good things, and the doctrine of the kingdome. Such is the Gospell of Christ.
Confer we these two places, one with the other, that of Isaiah, with this of Paul, and we shall behold a heap of blessings showering down upon them, to whom God sends the Ministers of his Gospel; for they bring with them the word of salvation, the Doctrine of peace, the Doctrine of good things, and the Doctrine of the Kingdom. Such is the Gospel of christ.
It is the power of God vnto saluation, that is, it is the instrument of the power of God; or it is the powerfull instrument of God, which he vseth to bring men vnto saluation. And secondly,
It is the power of God unto salvation, that is, it is the Instrument of the power of God; or it is the powerful Instrument of God, which he uses to bring men unto salvation. And secondly,
because it teacheth vs concerning the author of our Saluation, euen Christ Iesus. An Angell of the Lord appeared vnto Ioseph in a dreame, and saith vnto him:
Because it Teaches us Concerning the author of our Salvation, even christ Iesus. an Angel of the Lord appeared unto Ioseph in a dream, and Says unto him:
Ioseph, the sonne of Dauid, feare not to take vnto thee Mary thy wife, for that which is conceiued in her, is of the Holy Ghost: And she shall bring forth a sonne, and thou shalt call his name Iesus: for he shall saue his people from their sinnes, Matth. 1.21.
Ioseph, the son of David, Fear not to take unto thee Marry thy wife, for that which is conceived in her, is of the Holy Ghost: And she shall bring forth a son, and thou shalt call his name Iesus: for he shall save his people from their Sins, Matthew 1.21.
Iesus, he is the Sauiour of his people, merito, & efficacia, by merit and by efficacie. By merit; because he hath by his death purchased for his people, for all the elect, the remission of their sinnes,
Iesus, he is the Saviour of his people, merito, & Efficacy, by merit and by efficacy. By merit; Because he hath by his death purchased for his people, for all the elect, the remission of their Sins,
and the donation of the holy Spirit, and life eternall. And by efficacie; because by the Holy Spirit, and by the preaching of the Gospell, he worketh in the elect true faith, by which they doe not onely lay hold on the merit of Christ in the promise of the Gospell, but also they studie to serue God according to his holy commandements.
and the donation of the holy Spirit, and life Eternal. And by efficacy; Because by the Holy Spirit, and by the preaching of the Gospel, he works in the elect true faith, by which they do not only lay hold on the merit of christ in the promise of the Gospel, but also they study to serve God according to his holy Commandments.
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Vnto you is borne a Sauiour: where you haue, what you are to beleeue of the Natiuitie of Christ. He is borne a Sauiour vnto you. Vnto you: not onely to those shepheards, to whom this Angell of the Lord speakes the words;
Unto you is born a Saviour: where you have, what you Are to believe of the Nativity of christ. He is born a Saviour unto you. Unto you: not only to those shepherds, to whom this Angel of the Lord speaks the words;
but vnto you, vnto you: vnto euery one of you in particular, and vnto me. When I heare the Angels words, Christ is borne a Sauiour vnto you, I apply them vnto my selfe,
but unto you, unto you: unto every one of you in particular, and unto me. When I hear the Angels words, christ is born a Saviour unto you, I apply them unto my self,
I liue, yet not I now, but Christ liueth in me, and that life which I now liue in the flesh, I liue by the faith of the Sonne of God, who loued me, and gaue himselfe for me.
I live, yet not I now, but christ lives in me, and that life which I now live in the Flesh, I live by the faith of the Son of God, who loved me, and gave himself for me.
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Christ is borne a Sauiour vnto me. Peter filled with the Holy Ghost seales this truth, Act. 4.12. There is no Saluation in any other, then in the name of Iesus Christ of Nazareth. There is no other name vnder Heauen giuen among men, whereby we must be saued, then the name of Iesus Christ of Nazareth. Againe Act. 15.11. he professeth it:
christ is born a Saviour unto me. Peter filled with the Holy Ghost Seals this truth, Act. 4.12. There is no Salvation in any other, then in the name of Iesus christ of Nazareth. There is no other name under Heaven given among men, whereby we must be saved, then the name of Iesus christ of Nazareth. Again Act. 15.11. he Professes it:
It must be our beleefe too, if we will be saued. We, we in particular must beleeue, that through the grace of the Lord Iesus, we shall be saued. We shall be saued! Whats that? It is in S. Pauls phrase, we shall be made aliue, 1. Cor. 15.22. As in Adam all dye, so in Christ shall all be made aliue.
It must be our belief too, if we will be saved. We, we in particular must believe, that through the grace of the Lord Iesus, we shall be saved. We shall be saved! Whats that? It is in S. Paul's phrase, we shall be made alive, 1. Cor. 15.22. As in Adam all die, so in christ shall all be made alive.
As in the kingdome of death there is no man without Adam, so in the kingdome of life, there is no man without Christ: as by Adam all men were made vnrighteous,
As in the Kingdom of death there is no man without Adam, so in the Kingdom of life, there is no man without christ: as by Adam all men were made unrighteous,
Thus haue I prooued vnto you, that the Gospell of Christ is the word of Saluation, as well because it is the power of God vnto Saluation, as also because it teacheth vs of the author of our Saluation.
Thus have I proved unto you, that the Gospel of christ is the word of Salvation, as well Because it is the power of God unto Salvation, as also Because it Teaches us of the author of our Salvation.
Secondly, it is the doctrine of Peace. The Gospell of Christ is called the doctrine of peace, because the ministers of the Gospell do publish and preach Peace. This Peace which they publish and preach is threefold:
Secondly, it is the Doctrine of Peace. The Gospel of christ is called the Doctrine of peace, Because the Ministers of the Gospel do publish and preach Peace. This Peace which they publish and preach is threefold:
First, they preach Peace betweene God and man: that Peace, which Christ hath procured vs by the blood of his Crosse, Coloss. 1.20. In which respect he is called our Peace, Ephes. 2.14.
First, they preach Peace between God and man: that Peace, which christ hath procured us by the blood of his Cross, Coloss. 1.20. In which respect he is called our Peace, Ephesians 2.14.
Secondly, they preach Peace betweene man and man. They exhort you with the Apostle, Rom. 12.18. If it be possible, as much as lyeth in you, haue peace with all men, and 2. Cor. 13.11. Be of one minde, liue in Peace.
Secondly, they preach Peace between man and man. They exhort you with the Apostle, Rom. 12.18. If it be possible, as much as lies in you, have peace with all men, and 2. Cor. 13.11. Be of one mind, live in Peace.
Thirdly, they preach peace betweene man and himselfe: betweene man and his owne conscience. It is that Peace, whereof we read, Psal. 119.165. Great Peace haue they which loue thy Law, O Lord, and nothing shall offend them;
Thirdly, they preach peace between man and himself: between man and his own conscience. It is that Peace, whereof we read, Psalm 119.165. Great Peace have they which love thy Law, Oh Lord, and nothing shall offend them;
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they shall haue no stumbling blocke laid in their wayes: though outwardly they be assaulted by aduersitie, crosses and troubles, yet within they are quiet:
they shall have no stumbling block laid in their ways: though outwardly they be assaulted by adversity, Crosses and Troubles, yet within they Are quiet:
From this threefold peace published and preached by the ministers of the Gospell of Christ, the Gospell of Christ may well be called, the doctrine of Peace.
From this threefold peace published and preached by the Ministers of the Gospel of christ, the Gospel of christ may well be called, the Doctrine of Peace.
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Thirdly, it is the doctrine of good things. The Gospell of Christ is called the doctrine of good things. Of good things! The name of Gospell in the Greeke tongue imports as much. The Greekes call it NONLATINALPHABET;
Thirdly, it is the Doctrine of good things. The Gospel of christ is called the Doctrine of good things. Of good things! The name of Gospel in the Greek tongue imports as much. The Greeks call it;
What else I pray you is NONLATINALPHABET, that, which you call the Gospell, but a celestiall doctrine, which God first reuealed in Paradice, afterward published by the Patriarches and Prophets, shadowed out in sacrifices and ceremonies, and last of all accomplished by his only begotten Sonne? God who is onely good, yea, is goodnes it selfe, is the author of the Gospell, and therefore the Gospell must needs bring with it a message of good things. The message it bringeth is this;
What Else I pray you is, that, which you call the Gospel, but a celestial Doctrine, which God First revealed in Paradise, afterwards published by the Patriarchs and prophets, shadowed out in Sacrifices and ceremonies, and last of all accomplished by his only begotten Son? God who is only good, yea, is Goodness it self, is the author of the Gospel, and Therefore the Gospel must needs bring with it a message of good things. The message it brings is this;
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that mankinde is redeemed by the death of Christ, the only begotten Sonne of God, our Messias and Sauiour, in whom is promised and preached to all that truly beleeue in him, perfect deliuerance from sinne, death, and the euerlasting curse. Could there be any more happy or welcom tidings to mankinde,
that mankind is redeemed by the death of christ, the only begotten Son of God, our Messias and Saviour, in whom is promised and preached to all that truly believe in him, perfect deliverance from sin, death, and the everlasting curse. Could there be any more happy or welcome tidings to mankind,
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Fourthly, it is the doctrine of the Kingdome. The Gospell of Christ is the doctrine of the Kingdome. Its so called, Luk. 4.43. where Christ saith of himselfe, I must preach the kingdome of God to other Cities also. So is it, Mark 1.14. there the Euangelist saith of Christ, that he preached the kingdom of God in Galilee. This Kingdome is twofold;
Fourthly, it is the Doctrine of the Kingdom. The Gospel of christ is the Doctrine of the Kingdom. Its so called, Luk. 4.43. where christ Says of himself, I must preach the Kingdom of God to other Cities also. So is it, Mark 1.14. there the Evangelist Says of christ, that he preached the Kingdom of God in Galilee. This Kingdom is twofold;
if the Gospell of Christ be the word of Saluation: if it be the doctrine of Peace, of Peace betweene God and man, betweene man and man, betweene man and himselfe: if it be the doctrine of good things, of our deliuerance from sinne, from death, and from the curse of the Law: if it be the doctrine of the Kingdome; the Kingdome of grace, and the Kingdome of glory. then must it be granted, that the Ministers of the Gospell do bring with them blessings of an inestimable value. And such is my doctrine;
if the Gospel of christ be the word of Salvation: if it be the Doctrine of Peace, of Peace between God and man, between man and man, between man and himself: if it be the Doctrine of good things, of our deliverance from sin, from death, and from the curse of the Law: if it be the Doctrine of the Kingdom; the Kingdom of grace, and the Kingdom of glory. then must it be granted, that the Ministers of the Gospel do bring with them blessings of an inestimable valve. And such is my Doctrine;
First, the Ministers of the Gospell. They may here be put in minde of their dutie, which is willingly and cheerefully to preach the Gospell. This their dutie may be called a debt. S. Paul calls it so, Rom. 1.14, 15. I am debtor both to the Grecians and to the Barbarians, both to the wise men, and to the vnwise.
First, the Ministers of the Gospel. They may Here be put in mind of their duty, which is willingly and cheerfully to preach the Gospel. This their duty may be called a debt. S. Paul calls it so, Rom. 1.14, 15. I am debtor both to the Greeks and to the Barbarians, both to the wise men, and to the unwise.
his debt was, to preach the Gospell: the persons to whom he was indebted, were Greekes and Barbarians, the wise and the vnwise. His good conscience to discharge his debt, appeareth in his readinesse to doe it:
his debt was, to preach the Gospel: the Persons to whom he was indebted, were Greeks and Barbarians, the wise and the unwise. His good conscience to discharge his debt, appears in his readiness to do it:
We also must acknowledge a debt, and must make a conscience of discharging it. The obligation or bond whereby we are made debtors is our ministeriall calling.
We also must acknowledge a debt, and must make a conscience of discharging it. The obligation or bound whereby we Are made debtors is our ministerial calling.
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Our debt is, to preach the Gospell. The persons to whom we are indebted, are our owne flocke, our owne people, the people ouer whom the Lord hath made vs ouer-seers.
Our debt is, to preach the Gospel. The Persons to whom we Are indebted, Are our own flock, our own people, the people over whom the Lord hath made us Overseers.
Secondly, the vse of my doctrine concerneth you, who are the hearers of the word. You also may here be put in minde of your dutie, which is patiently and attentiuely to heare the word preached.
Secondly, the use of my Doctrine concerns you, who Are the hearers of the word. You also may Here be put in mind of your duty, which is patiently and attentively to hear the word preached.
and outward, your peace with God, your peace with man, your peace with your owne consciences? Is it not the doctrine of good things, your deliuerance from sinne, from death,
and outward, your peace with God, your peace with man, your peace with your own Consciences? Is it not the Doctrine of good things, your deliverance from sin, from death,
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and from the curse of the Law? Is it not the publication of the Kingdome of God, his kingdome of gra•e, wherein you now may liue, tha hereafter you may liue in the Kingdome of glory? Is it not euen thus? Can it be denyed?
and from the curse of the Law? Is it not the publication of the Kingdom of God, his Kingdom of gra•e, wherein you now may live, tha hereafter you may live in the Kingdom of glory? Is it not even thus? Can it be denied?
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Beloued in the Lord, the Lord who raised vp vnto the ten Tribes of Israel of their sonnes for Prophets, and of their yong men for Nazarites, he raiseth vp vnto you of your sonnes Ministers, Prophets, and Teachers; and of your yong men, such as may be trayned vp and fitted in the Scholes of the Prophets, in our Naioths, in our Ʋniuersities for a present supply,
beloved in the Lord, the Lord who raised up unto the ten Tribes of Israel of their Sons for prophets, and of their young men for nazarites, he Raiseth up unto you of your Sons Ministers, prophets, and Teachers; and of your young men, such as may be trained up and fitted in the Schools of the prophets, in our Naioths, in our Ʋniuersities for a present supply,
Its an admirable and a gracious dispensation from God, to speake vnto man, not in his owne person, and by the voice of his thunderings and lightnings, or with the noyse of a trumpet, as he did vpon Mount Sinai, when he gaue the Law (for then should we runne away,
Its an admirable and a gracious Dispensation from God, to speak unto man, not in his own person, and by the voice of his thunderings and lightnings, or with the noise of a trumpet, as he did upon Mount Sinai, when he gave the Law (for then should we run away,
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God thus borrowing, and vsing the tongues of men to speake vnto men, doth it quasi imperans, non quasi mendicans, (as Bernard speaketh Serm. 5. vpon the Canticles ) he doth it not begging, but commanding: and in that he doth it, indulgentia est, non indigentia;
God thus borrowing, and using the tongues of men to speak unto men, does it quasi imperans, non quasi mendicans, (as Bernard speaks Sermon 5. upon the Canticles) he does it not begging, but commanding: and in that he does it, Indulgence est, non Poverty;
Now therefore when we take the counsels of God from the lips of our sonnes, and of our yong men, from the lips of our Brethren, from the lips of the Ministers of the word of God, we may say of them,
Now Therefore when we take the Counsels of God from the lips of our Sons, and of our young men, from the lips of our Brothers, from the lips of the Ministers of the word of God, we may say of them,
as the men of Listra once said of Paul and Barnabas, but renouncing the idolatry of the speach, Act. 14.11. God is come downe to vs in the likenesse of men.
as the men of Lystra once said of Paul and Barnabas, but renouncing the idolatry of the speech, Act. 14.11. God is come down to us in the likeness of men.
For this respect and relations sake betweene God and his Ministers, whom it hath pleased him to dignifie and honour in some sort with the representation of his owne person vpon earth, they haue euer heretofore bin holden in very reuerend estimation.
For this respect and relations sake between God and his Ministers, whom it hath pleased him to dignify and honour in Some sort with the representation of his own person upon earth, they have ever heretofore been held in very reverend estimation.
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Such was the estimation holden of S. Paul by the Galatians. S. Paul himselfe confesseth it, Gal. 4.14, 15. where he beares them record, that albeit through infirmitie of the flesh, he preached the Gospell vnto them at the first,
Such was the estimation held of S. Paul by the Galatians. S. Paul himself Confesses it, Gal. 4.14, 15. where he bears them record, that albeit through infirmity of the Flesh, he preached the Gospel unto them At the First,
yet they despised him not, or reiected him, but receiued him as an Angell of God, euen as Christ Iesus: yea, that if it had bin possible (Nature and the Law forbidding it) they would haue plucked out their owne eyes, and giuen them to him.
yet they despised him not, or rejected him, but received him as an Angel of God, even as christ Iesus: yea, that if it had been possible (Nature and the Law forbidding it) they would have plucked out their own eyes, and given them to him.
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But why speake I of the reuerend regard giuen to Saint Paul, or to any other the Ministers of the word of God in the primitiue times of the Church? Looke ye but to the dayes of late, to the dayes of your Fathers;
But why speak I of the reverend regard given to Saint Paul, or to any other the Ministers of the word of God in the primitive times of the Church? Look you but to the days of late, to the days of your Father's;
Then, though your Priests, were but Lignei sacerdotes, wooden priests, priests of Babylon, that were your leaders and your guides, you highly honoured them.
Then, though your Priests, were but Lignei Sacerdotes, wooden Priests, Priests of Babylon, that were your leaders and your guides, you highly honoured them.
You bestowed vpon them your eareings, and your frontlets, your lands and reuenewes to maintaine them in their Couents, and Cloysters. To euery Fryer that drew you aside to confesse you, you submitted your selues, with Pater meus es tu, you are my Father, my ghostly Father. So farre were you from despising or reiecting them, that yee receiued them as Angels of God, yea as Christ Iesus himselfe.
You bestowed upon them your eareings, and your frontlets, your Lands and revenues to maintain them in their Covents, and Cloisters. To every Fryer that drew you aside to confess you, you submitted your selves, with Pater meus es tu, you Are my Father, my ghostly Father. So Far were you from despising or rejecting them, that ye received them as Angels of God, yea as christ Iesus himself.
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then Kings houses, all the wealth & fatnes of the Land was swallowed downe into the bellies of Frieryes and N•neryes. No maruaile if then Priests were held in high esteeme.
then Kings houses, all the wealth & fatness of the Land was swallowed down into the bellies of Frieries and N•neryes. No marvel if then Priests were held in high esteem.
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Now Policie hath eaten vp Religion, the Common-wealth the Church, and men rob God, as God expostulateth, Malac. 3.8. Men rob God against all equitie and conscience.
Now Policy hath eaten up Religion, the Commonwealth the Church, and men rob God, as God expostulateth, Malachi 3.8. Men rob God against all equity and conscience.
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But wherein doe they rob him? In tithes and offerings. His tithes and offerings are translated to strangers: they eat the materiall bread of the Prophets, who neuer giue them spirituall foode:
But wherein do they rob him? In Tithes and offerings. His Tithes and offerings Are translated to Strangers: they eat the material bred of the prophets, who never give them spiritual food:
and to blesse the Lord, for as much as when the tythes and offerings of some of your neighbour Villages are made appropriate, yours are by Gods goodnes exempted from the spoyle, and reserued to their proper vse: whereby you may in all ages be prouided,
and to bless the Lord, for as much as when the Tithes and offerings of Some of your neighbour Villages Are made Appropriate, yours Are by God's Goodness exempted from the spoil, and reserved to their proper use: whereby you may in all ages be provided,
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though not of Prophets and Nazirites, such as God raised vp vnto Israel, but of Pastors and Teachers, such as may be able to breake vnto you the bread of life, and to preach vnto you the Gospell of Christ, which is the Gospell of Saluation, the Gospell of Peace, the Gospell of good things, and the Gospell of the Kingdome of God.
though not of prophets and Nazirites, such as God raised up unto Israel, but of Pastors and Teachers, such as may be able to break unto you the bred of life, and to preach unto you the Gospel of christ, which is the Gospel of Salvation, the Gospel of Peace, the Gospel of good things, and the Gospel of the Kingdom of God.
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Hitherto you haue heard, that God bestowed a benefit of inestimable value vpon the ten tribes of Israel, in raising vp vnto them of their sonnes for Prophets, and of their yong men for Nazirites.
Hitherto you have herd, that God bestowed a benefit of inestimable valve upon the ten tribes of Israel, in raising up unto them of their Sons for prophets, and of their young men for Nazirites.
you may call it an asseueration. Its propounded by way of question, wherein you may obserue, Who moues the question. To whom it is moued, and What the question is.
you may call it an asseveration. Its propounded by Way of question, wherein you may observe, Who moves the question. To whom it is moved, and What the question is.
nor is there any neede of enlargment, the words are so plaine and without obscuritie. The question is vehement, it vrgeth the Israelites, it calls their consciences to witnes.
nor is there any need of enlargement, the words Are so plain and without obscurity. The question is vehement, it urges the Israelites, it calls their Consciences to witness.
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Say, O ye children of Israel; haue I not done so and so for you? Haue I not bestowed such and such benefits vpon you? Can any of you denie it? Vti { que } nemo, saith Rupertus: ther's none of you can be so impudent as to denie it.
Say, Oh you children of Israel; have I not done so and so for you? Have I not bestowed such and such benefits upon you? Can any of you deny it? Vti { que } nemo, Says Rupert: ther's none of you can be so impudent as to deny it.
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I, who brought you vp out of the land of Aegypt, and led you forty yeares through the wildernesse, to possesse the land of the Amorites; I, euen I, also raised vp of your sonnes for Prophets, and of your yong men for Nazirites. Is it not euen thus, O yee children of Israel? I, the Lord, aske you the question, Is it not thus?
I, who brought you up out of the land of Egypt, and led you forty Years through the Wilderness, to possess the land of the amorites; I, even I, also raised up of your Sons for prophets, and of your young men for Nazirites. Is it not even thus, Oh ye children of Israel? I, the Lord, ask you the question, Is it not thus?
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and he ouerthrew Pharaoh in the red sea: the same Lord hath deliuered vs from as great a bondage, hath freed vs from the house of Hell, and hath spoyled that infernall Pharaoh, the Deuill.
and he overthrew Pharaoh in the read sea: the same Lord hath Delivered us from as great a bondage, hath freed us from the house of Hell, and hath spoiled that infernal Pharaoh, the devil.
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the same Lord hath giuen vs a good land for our possession, and hath from out our Churches expulsed the spirituall Amorite, Antichrist, Balaam of Rome.
the same Lord hath given us a good land for our possession, and hath from out our Churches Expulsed the spiritual Amorite, Antichrist, balaam of Rome.
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The Lord raised vp vnto Israel of their sonnes for Prophets: the same Lord hath raised vp vnto vs of our sonnes for Prophets; he giues vs orthodoxall and sound interpreters of his holy word,
The Lord raised up unto Israel of their Sons for prophets: the same Lord hath raised up unto us of our Sons for prophets; he gives us orthodoxal and found Interpreters of his holy word,
The Lord raised vp vnto Israel of their yong men for Nazirites: the same Lord hath giuen vs Schooles and Nurseries of good literature for the trayning vp of our yong men, as Nazirites, in knowledge and in piety;
The Lord raised up unto Israel of their young men for Nazirites: the same Lord hath given us Schools and Nurseries of good literature for the training up of our young men, as Nazirites, in knowledge and in piety;
yea, he hath giuen vs NONLATINALPHABET, one most holy Nazirite, euen Christ Iesus; in whom he maketh vs all NONLATINALPHABET, that is, Nazirites, that is, Christians, sanctifying vs by his Holy Spirit in Baptisme, wherein we promised to forsake the Deuill, and all his workes,
yea, he hath given us, one most holy Nazirite, even christ Iesus; in whom he makes us all, that is, Nazirites, that is, Christians, sanctifying us by his Holy Spirit in Baptism, wherein we promised to forsake the devil, and all his works,
IN this propheticall Sermon written by Amos concerning the Israelites, I haue heretofore in my eight Lecture vpon this Chapter, obserued foure principall parts;
IN this prophetical Sermon written by Amos Concerning the Israelites, I have heretofore in my eight Lecture upon this Chapter, observed foure principal parts;
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A Reprehension. An Enumeration. An Exprobation, and A Commination. The first is, a reproofe of Israell for sinne, vers. 6.7.8. The second, a recitall of the benefits which God hath bestowed vpon Israel, vers. 9.10.11.
A Reprehension. an Enumeration. an Exprobration, and A Commination. The First is, a reproof of Israel for sin, vers. 6.7.8. The second, a recital of the benefits which God hath bestowed upon Israel, vers. 9.10.11.
The third, a twyting of Israel with their vnthankefulnesse, vers. 12. The fourth, a threatning of punishment to befall them, from the 13. verse, to the end of the Chapter.
The third, a twyting of Israel with their unthankfulness, vers. 12. The fourth, a threatening of punishment to befall them, from the 13. verse, to the end of the Chapter.
For our easier vnderstanding whereof, we are to cast backe an eye vpon those benefits which in the precedent verses are mentioned to haue beene bestowed by the Lord vpon his people Israel. They were either Corporall or Spirituall. Corporall, as the destruction of the Amorites before the Israelites, and for their sakes, vers. 9. their deliuerance out of Egypt, their protection and preseruation in the wildernesse for fortie yeares together, that at length they might possesse the land of the Amorite, vers. 10. And Spirituall, as the doctrine of the sincere worship of God,
For our Easier understanding whereof, we Are to cast back an eye upon those benefits which in the precedent Verses Are mentioned to have been bestowed by the Lord upon his people Israel. They were either Corporal or Spiritual. Corporal, as the destruction of the amorites before the Israelites, and for their sakes, vers. 9. their deliverance out of Egypt, their protection and preservation in the Wilderness for fortie Years together, that At length they might possess the land of the Amorite, vers. 10. And Spiritual, as the Doctrine of the sincere worship of God,
and of eternall saluation, together with the free vse and passage thereof, expressed, vers. 11. by the raising vp of their sonnes for Prophets; and of their yong men for Nazirites.
and of Eternal salvation, together with the free use and passage thereof, expressed, vers. 11. by the raising up of their Sons for prophets; and of their young men for Nazirites.
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This appeareth in this 12. verse, which I therefore call an Exprobration, an vpbraiding, or twyting of Israel, with the foulnesse of their ingratitude. Two things here are said vnto their charge:
This appears in this 12. verse, which I Therefore call an Exprobration, an upbraiding, or twyting of Israel, with the foulness of their ingratitude. Two things Here Are said unto their charge:
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The first in these words, yee gaue the Nazirites wine to drinke. The second in these, yee commaunded the Prophets, saying Prophecie not. Of these in their order.
The First in these words, ye gave the Nazirites wine to drink. The second in these, ye commanded the prophets, saying Prophecy not. Of these in their order.
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and bound to a certaine peculiar course and profession of life. They were Ecclesiae ornamenta, sayth Calvin, ornaments of the Church, and God would in them,
and bound to a certain peculiar course and profession of life. They were Ecclesiae Ornamenta, say calvin, Ornament of the Church, and God would in them,
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They were, tanquam signiferi, ante signani, & duces, as standard-bearers, ring-leaders, and chiefetaines to shew the way of diuine worship vnto others.
They were, tanquam signiferi, ante signani, & duces, as standard-bearers, ringleaders, and chieftains to show the Way of divine worship unto Others.
The first branch of the Law, that concerneth this order and calling is accurately described, Num, 6.3, 4. Whosoeuer shall vow the vow of a Nazirite, he shall absteine from wine and strong drinke, he shall drinke no vineger of wine,
The First branch of the Law, that concerns this order and calling is accurately described, Num, 6.3, 4. Whosoever shall Voelli the Voelli of a Nazirite, he shall abstain from wine and strong drink, he shall drink no vinegar of wine,
God would haue them refraine all things that might trouble the braine, stirre vp lust, and make them vnfitly disposed for so holy a studie: of which sort are wine and strong drinke.
God would have them refrain all things that might trouble the brain, stir up lust, and make them unfitly disposed for so holy a study: of which sort Are wine and strong drink.
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to be diligent in their ministeriall imployments, in reading, in studie, in meditation to be deuout in their praiers vnto God for themselues & the people, ouer whom God hath made them ouerseers;
to be diligent in their ministerial employments, in reading, in study, in meditation to be devout in their Prayers unto God for themselves & the people, over whom God hath made them Overseers;
and the holy Spirit hath passed it for a truth, 1. Cor. 6 10.) then must it needs be sealed vp in the conscience of any Minister, that a Minister through his excesse in drinking causing the holy things of God to be despised, shall neuer, neuer come within the gates, of that eternall ioy,
and the holy Spirit hath passed it for a truth, 1. Cor. 6 10.) then must it needs be sealed up in the conscience of any Minister, that a Minister through his excess in drinking causing the holy things of God to be despised, shall never, never come within the gates, of that Eternal joy,
The Israelites knew full well, that it was the peremptorie mandate and expresse commandement of the Lord, that the Nazirites should absteine from wine, and strong drinke: yet did they contrary thereunto giue vnto the Nazirites wine to drinke.
The Israelites knew full well, that it was the peremptory mandate and express Commandment of the Lord, that the Nazirites should abstain from wine, and strong drink: yet did they contrary thereunto give unto the Nazirites wine to drink.
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Gaue they the Nazirites wine to drinke? was this such an offence, that God should take displeasure at it? To what end then serues the precept of giuing wine to him, that is readie to perish through the anxietie and bitternesse of his minde, that thereby he may be cheared and comforted? The precept is, Prov. 31.6. Giue strong drinke vnto him that is readie to perish, and wine vnto those that be of heauie hearts.
Gave they the Nazirites wine to drink? was this such an offence, that God should take displeasure At it? To what end then serves the precept of giving wine to him, that is ready to perish through the anxiety and bitterness of his mind, that thereby he may be cheered and comforted? The precept is, Curae 31.6. Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts.
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that the kingdome of God consisteth not in meate and drinke, thereby giuing them libertie, not onely to eate, but also to drinke what they would, euen to drinke wine? To this I say:
that the Kingdom of God Consisteth not in meat and drink, thereby giving them liberty, not only to eat, but also to drink what they would, even to drink wine? To this I say:
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It is not of it selfe any offence to drinke wine, or to giue others wine to drinke; but herein consisteth the offence of the Israelites, that they gaue the Nazirites wine to drinke contrary to the Law of God, and his holy commandement.
It is not of it self any offence to drink wine, or to give Others wine to drink; but herein Consisteth the offence of the Israelites, that they gave the Nazirites wine to drink contrary to the Law of God, and his holy Commandment.
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So Brentius. Let there be no law, no commandement of God against the drinking of wine, and you may at your pleasure drinke wine: But if Gods law and commaundement be against it,
So Brent. Let there be no law, no Commandment of God against the drinking of wine, and you may At your pleasure drink wine: But if God's law and Commandment be against it,
Contrary to this commandement, did the Israelites here giue vnto the Nazarites wine to drink: which is the thing, wherewith they are here twyted, to this sense:
Contrary to this Commandment, did the Israelites Here give unto the nazarites wine to drink: which is the thing, wherewith they Are Here twyted, to this sense:
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but you, vnthankfull you, haue repaid me with contempt, and disobedience, you haue sollicited the Nazarites to breake their vow and contrary to my Law, yee gaue them wine to drinke.
but you, unthankful you, have repaid me with contempt, and disobedience, you have solicited the nazarites to break their Voelli and contrary to my Law, ye gave them wine to drink.
The doctrine we are to gather from hence, is, Disobedience against Gods holy lawes and commaundements, is a sinne, carefully to be eschewed by euery child of God.
The Doctrine we Are to gather from hence, is, Disobedience against God's holy laws and Commandments, is a sin, carefully to be Eschewed by every child of God.
For the illustration of this conclusion we are to note in man a twofold disobedience; one in the state of corruption, the other in the state of regeneration. Disobedience in man in the state of corruption, is an euill qualitie inbred in him by nature, whereby he is made of himselfe altogether vnable and vnwilling to liue in subiection vnto God, to heare his voice to obey his will,
For the illustration of this conclusion we Are to note in man a twofold disobedience; one in the state of corruption, the other in the state of regeneration. Disobedience in man in the state of corruption, is an evil quality inbred in him by nature, whereby he is made of himself altogether unable and unwilling to live in subjection unto God, to hear his voice to obey his will,
How great this disobedience is, the holy Scripture doth euidently demonstrate, when it describeth the nature of man, his thoughts, his counsailes, his affections, his desires, his actions in the state of corruption, and before his regeneration. So it calls vs rebels, Ezech. 2.3. impudent children, and stiffe-hearted, vers. 4. Gods aduersaries and his enemies, Esay 1.24. Children of diffidence and incredulitie, Ephes. 2.2. Children of wrath, ver.
How great this disobedience is, the holy Scripture does evidently demonstrate, when it Describeth the nature of man, his thoughts, his Counsels, his affections, his Desires, his actions in the state of corruption, and before his regeneration. So it calls us rebels, Ezekiel 2.3. impudent children, and stiff-hearted, vers. 4. God's Adversaries and his enemies, Isaiah 1.24. Children of diffidence and incredulity, Ephesians 2.2. Children of wrath, ver.
3. Children of darknesse, Ephes. 5.8. Children of the Deuill, 1. Iohn, 3.10. It sayth of vs, Gen. 6.5. that euery imagination of the thoughts of our hearts is onely euill continually.
3. Children of darkness, Ephesians 5.8. Children of the devil, 1. John, 3.10. It say of us, Gen. 6.5. that every imagination of the thoughts of our hearts is only evil continually.
that hauing our vnderstanding darkned, we are alienated from the life of God, through the ignorance that is in vs, b cause of the blindnesse of our hearts, that as men past feeling, we haue giuen our selues ouer vnto lasciuiousnesse, to worke all vncleannesse, euen with greedinesse.
that having our understanding darkened, we Are alienated from the life of God, through the ignorance that is in us, b cause of the blindness of our hearts, that as men passed feeling, we have given our selves over unto lasciviousness, to work all uncleanness, even with greediness.
disobedience in man in the state of regeneration, is an euil qualitie inbred in him by nature, wherby he is made vnable to yeeld due subiection vnto God wholy on euery part, with all his heart,
disobedience in man in the state of regeneration, is an evil quality inbred in him by nature, whereby he is made unable to yield due subjection unto God wholly on every part, with all his heart,
and all his might, or, so to obey his holy will simply in all things, and alwayes without tergiuersation, as neuer to decline from the rule of true obedience.
and all his might, or, so to obey his holy will simply in all things, and always without tergiversation, as never to decline from the Rule of true Obedience.
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for in thy sight shall no man liuing be iustified. It wrested from him that same confession, Psal. 32.6. namely, that the very godly, haue need to pray for the remission of their sinnes.
for in thy sighed shall no man living be justified. It wrested from him that same Confessi, Psalm 32.6. namely, that the very godly, have need to pray for the remission of their Sins.
For this, for the remission of sinnes, shall euery one that is godly pray vnto thee, O Lord. From hence is it, that our blessed Lord, and Sauiour Iesus Christ taught his Apostles, the most perfect Christians that euer were,
For this, for the remission of Sins, shall every one that is godly pray unto thee, Oh Lord. From hence is it, that our blessed Lord, and Saviour Iesus christ taught his Apostles, the most perfect Christians that ever were,
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This disobedience, which as yet resideth in vs, in the best of vs, S. Paul elegantly describeth, Rom. 7.14. where thus he speaketh in his owne person as a man regenerate:
This disobedience, which as yet resideth in us, in the best of us, S. Paul elegantly Describeth, Rom. 7.14. where thus he speaks in his own person as a man regenerate:
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I am not ignorant, that the Pelagians of old, and diuerse of late, as Erasmus, Ochinus, Castellio, Faustus, Socinus the Samosatenian, Iacobus Arminius, and their adherents doe affirme, that S. Paul speaketh these words, not of himselfe,
I am not ignorant, that the Pelagians of old, and diverse of late, as Erasmus, Ochinus, Castellio, Faustus, Socinus the Samosatenian, Iacobus Arminius, and their adherents do affirm, that S. Paul speaks these words, not of himself,
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as a man regenerate, but doth in them describe a man that is a prophane, incontinent, sensuall, vnregenerate, or doth describe the nature of man after his fall, what and how much he is able to doe without the grace of God. This their opinion is erroneous.
as a man regenerate, but does in them describe a man that is a profane, incontinent, sensual, unregenerate, or does describe the nature of man After his fallen, what and how much he is able to do without the grace of God. This their opinion is erroneous.
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The truth is, that S. Paul in the place alledged, speaketh not of any other but of himselfe, not as he was in Pharisaisme, vnder the law; but as he was now,
The truth is, that S. Paul in the place alleged, speaks not of any other but of himself, not as he was in Pharisaism, under the law; but as he was now,
It is not NONLATINALPHABET, but NONLATINALPHABET not so much contemplation, as action, for the Law was giuen, not onely to be knowne, but also to be performed: and therefore, Rom. 2.13. it is auouched, that not the hearers of the Law are righteous before God, but the doers of the Law shall be iustified.
It is not, but not so much contemplation, as actium, for the Law was given, not only to be known, but also to be performed: and Therefore, Rom. 2.13. it is avouched, that not the hearers of the Law Are righteous before God, but the doers of the Law shall be justified.
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when he wrote this Epistle, in the state of grace, a man regenerate. This great combate in S. Paul, now regenerate; betweene the law of his minde, and the law of his members, betweene the law of God and the law of sinne, betweene the inward man and the outward, betweene the flesh and spirit, doth clearely shew, that the holiest man liuing hath a tincture of disobedience against the Lord his God. This is the second kind of disobedience, which I noted to be in man,
when he wrote this Epistle, in the state of grace, a man regenerate. This great combat in S. Paul, now regenerate; between the law of his mind, and the law of his members, between the law of God and the law of sin, between the inward man and the outward, between the Flesh and Spirit, does clearly show, that the Holiest man living hath a tincture of disobedience against the Lord his God. This is the second kind of disobedience, which I noted to be in man,
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as he is in the state of regeneration: and serueth for the illustration of my propounded doctrine, which was, Disobedience against Gods holy lawes and commaundements, is a sinne, which the Lord requireth to be eschewed by euery child of his.
as he is in the state of regeneration: and serveth for the illustration of my propounded Doctrine, which was, Disobedience against God's holy laws and Commandments, is a sin, which the Lord requires to be Eschewed by every child of his.
Disobedience, not onely that, which is in euery man that is yet in the state of corruption, but that other too, which is incident to the truely regenerate, is a sinne carefully to be eschewed by euery child of God.
Disobedience, not only that, which is in every man that is yet in the state of corruption, but that other too, which is incident to the truly regenerate, is a sin carefully to be Eschewed by every child of God.
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Maledicti, a Deo scilicet, Cursed of God are all they, of what estate or condition soeuer they are, that doe erre, in their life and conuersation, from his commaundements, which he hath prescribed as footsteps and paths for men to tread in.
Maledicti, a God scilicet, Cursed of God Are all they, of what estate or condition soever they Are, that do err, in their life and Conversation, from his Commandments, which he hath prescribed as footsteps and paths for men to tread in.
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Cursed are they that doe erre, he saith not, they that haue erred; for they that haue erred, may haue repented; but cursed are they that doe erre from thy commaundements.
Cursed Are they that do err, he Says not, they that have erred; for they that have erred, may have repented; but cursed Are they that do err from thy Commandments.
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Maledicti, Cursed are they, that doe erre from thy commandements. The like Curse is, Deut. 27.26. Maledictus, qui non permanet in sermonibus legis huius, nec eos opere perficit.
Maledicti, Cursed Are they, that do err from thy Commandments. The like Curse is, Deuteronomy 27.26. Maledictus, qui non permanent in sermonibus Legis Huius, nec eos Opere perficit.
Cursed be he that continueth not in the words of this law to doe them. It is cited by S. Paul, Gal. 3.10. Cursed is euery one, that continueth not in all things, which are written in the Booke of the law to doe them.
Cursed be he that Continueth not in the words of this law to do them. It is cited by S. Paul, Gal. 3.10. Cursed is every one, that Continueth not in all things, which Are written in the Book of the law to do them.
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The least thought dissonant to the law inuolues vs in disobedience, and layes vs open to the Curse. Maledictus, Cursed be he, that continueth not in all things which are written in the booke of the Law, to doe them.
The least Thought dissonant to the law involves us in disobedience, and lays us open to the Curse. Maledictus, Cursed be he, that Continueth not in all things which Are written in the book of the Law, to do them.
Vae vobis is no better then a Curse, and that shall you find denounced to the disobedient, Ecclus. 41.8. Vae vobis impij Viri qui dereliquistis legem Altissimi;
Vae vobis is no better then a Curse, and that shall you find denounced to the disobedient, Ecclus 41.8. Vae vobis Impij Viri qui dereliquistis legem Altissimi;
scilicet per inobedientiam, sayth Antoninus Sum. part. 2. Tit. 4. cap. 2. Woe be vnto you, vngodly men, which haue forsaken the law of the most high God, through your disobedience: Vae vobis, woe be vnto you.
scilicet per inobedientiam, say Antoninus Sum. part. 2. Tit. 4. cap. 2. Woe be unto you, ungodly men, which have forsaken the law of the most high God, through your disobedience: Vae vobis, woe be unto you.
and if you die, a curse shall be your portion, Ʋae vobis, woe be vnto you, ye vngodly men, which haue forsaken the law of the most high God, through your disobedience.
and if you die, a curse shall be your portion, Ʋae vobis, woe be unto you, you ungodly men, which have forsaken the law of the most high God, through your disobedience.
and if he curseth he punisheth. He curseth disobedience, and therefore he punisheth disobedience. He punisheth it, sayth Antoninus, three manner of wayes.
and if he Curseth he Punisheth. He Curseth disobedience, and Therefore he Punisheth disobedience. He Punisheth it, say Antoninus, three manner of ways.
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Thirdly, per privationem numinis, by depriuing him of the vision of God. First, God punisheth disobedience, by laying affliction vpon man in his bodie.
Thirdly, per privationem numinis, by depriving him of the vision of God. First, God Punisheth disobedience, by laying affliction upon man in his body.
cursed shall it be, and many waies afflicted. Thornes and Thistles, diuerse passions and infirmities, shall it bring forth vnto thee. All the euils of punishment, whereto these weake bodies of ours are subiect, hunger, and thirst, and heate and cold, and trauaile, and trouble, and misery, and calamitie, and weakenesse, and diseases, yea, and death too:
cursed shall it be, and many ways afflicted. Thornes and Thistles, diverse passion and infirmities, shall it bring forth unto thee. All the evils of punishment, whereto these weak bodies of ours Are Subject, hunger, and thirst, and heat and cold, and travail, and trouble, and misery, and calamity, and weakness, and diseases, yea, and death too:
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together with that neuer-ceasing rebellion of the flesh against the Spirit, called in Scripture, the Concupiscence of the flesh, wh•ch cleaueth fast vnto vs all our life long,
together with that never-ceasing rebellion of the Flesh against the Spirit, called in Scripture, the Concupiscence of the Flesh, wh•ch cleaveth fast unto us all our life long,
Secondly, God punisheth disobedience by setting the whole world against man. For as it is Wisd. 5.21. Pugnabit cum illo orbis terrarum contra insensatos.
Secondly, God Punisheth disobedience by setting the Whole world against man. For as it is Wisdom 5.21. Pugnabit cum illo Orbis terrarum contra insensatos.
The world shall fight with him against the vnwise; the world shall take part with God against the disobedient. The world, that is, all the creatures in the world whereof we read, vers. 18. Armabit creaturam ad vltionem inimicorum;
The world shall fight with him against the unwise; the world shall take part with God against the disobedient. The world, that is, all the creatures in the world whereof we read, vers. 18. Armabit creaturam ad vltionem Enemies;
The like sentence you haue, Iob 27.2. where the thunder is called, the noyse of this voyce of the Lord, and the sound that goeth out of his mouth, the voyce of his excellencie, the voyce wherwith he thundreth marueilously. This his voyce, the thunder, he directeth vnder the whole Heauen, and his lightning vnto the ends of the earth.
The like sentence you have, Job 27.2. where the thunder is called, the noise of this voice of the Lord, and the found that Goes out of his Mouth, the voice of his excellency, the voice wherewith he Thundereth marvelously. This his voice, the thunder, he directeth under the Whole Heaven, and his lightning unto the ends of the earth.
Haile! It was one of the great plagues of Egypt, Exod. 9.23. Haile with Thunder, and fire mingled with haile, a very grieuous haile was vpon the land of Egypt:
Haile! It was one of the great plagues of Egypt, Exod 9.23. Hail with Thunder, and fire mingled with hail, a very grievous hail was upon the land of Egypt:
and brake eu•ry tree thereof. With Haile stones the Lord fought for Iosuah, when he went vp to the rescue of Gibeon against the fiue Kings of the Amorites, Iosh. 10.11. The enemies were discomfited, and a great slaughter was made of them:
and brake eu•ry tree thereof. With Hail stones the Lord fought for Joshua, when he went up to the rescue of Gibeon against the fiue Kings of the amorites, Joshua 10.11. The enemies were discomfited, and a great slaughter was made of them:
The Lord hath a treasurie of Haile, for the time of his battailes. You may read of it in the Booke of Iob, chap. 38.22. There the Lord thus questioneth with Iob: Hast thou seene the treasures of the haile, which I haue reserued against the time of trouble, against the day of battaile and warre? I could yet far•her tell you out of the Reuelation of S. Iohn chap. 16.21.
The Lord hath a treasury of Hail, for the time of his battles. You may read of it in the Book of Job, chap. 38.22. There the Lord thus questioneth with Job: Hast thou seen the treasures of the hail, which I have reserved against the time of trouble, against the day of battle and war? I could yet far•her tell you out of the Revelation of S. John chap. 16.21.
But I haue said enough to proue that the Haile, the creature of the Lord, is the Lords weapon, wherewith sometimes, he reuengeth the wicked and disobedient.
But I have said enough to prove that the Hail, the creature of the Lord, is the lords weapon, wherewith sometime, he revenges the wicked and disobedient.
and are by Bonauenture, Holkot, Richardus de Mediâ Villâ, and others cited out of S. Hierome (though Eusebius Emissenus in his Sermon vpon the second Dominical of Advent citeth them out of the Annales of the Iewes ) the first is, that the Sea shall swell fifteene Cubites high aboue the tops of mountaines,
and Are by Bonaventure, Holkot, Richardus de Mediâ Villâ, and Others cited out of S. Jerome (though Eusebius Emissenus in his Sermon upon the second dominical of Advent citeth them out of the Annals of the Iewes) the First is, that the Sea shall swell fifteene Cubits high above the tops of Mountains,
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But thus much Christ telleth vs, Luk. 21.25. that before that great day, the Sea and waues shall roare. Granatensis in his exercises thus meditateth vpon the words:
But thus much christ Telleth us, Luk. 21.25. that before that great day, the Sea and waves shall roar. Granada in his exercises thus meditateth upon the words:
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Most of all other elements, the Sea shall at that time shew greatest rage and fury, and the waues thereof shall be so high and so furious, that many shall thinke, they will vtterly ouerwhelme the whole earth.
Most of all other elements, the Sea shall At that time show greatest rage and fury, and the waves thereof shall be so high and so furious, that many shall think, they will utterly overwhelm the Whole earth.
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Such as dwell by the Sea-side shall be in great dread and terror for the incredible and vnusuall swelling and eleuation of the waters: and such as dwell farther off shall bee wonderfully affrayd,
Such as dwell by the Seaside shall be in great dread and terror for the incredible and unusual swelling and elevation of the waters: and such as dwell farther off shall be wonderfully afraid,
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and euen astonished at the horrible roaring and noyse of the waues, which shall be so extreamely outragious, that they shall be heard for many a myle off.
and even astonished At the horrible roaring and noise of the waves, which shall be so extremely outrageous, that they shall be herd for many a mile off.
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But what speake I now of waters, that shall be hereafter? There was a floud of waters in the dayes of Noah, that preuailed vpon the earth for an hundred and fiftie dayes together;
But what speak I now of waters, that shall be hereafter? There was a flood of waters in the days of Noah, that prevailed upon the earth for an hundred and fiftie days together;
Hitherto shalt thou come, but no further, and here shall thy proud Waues be stayed, he, the Almightie, can easily vnbarre those dores, and let the waters loose to fight his battells. Hereof we haue had a late woefull and lamentable experience.
Hitherto shalt thou come, but no further, and Here shall thy proud Waves be stayed, he, the Almighty, can Easily unbar those doors, and let the waters lose to fight his battles. Hereof we have had a late woeful and lamentable experience.
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It shall euer stand for good, that the water, the creature of the Lord, is the Lords weapon, wherewith sometimes he reuengeth the wicked and disobedient. The wind is next.
It shall ever stand for good, that the water, the creature of the Lord, is the lords weapon, wherewith sometime he revenges the wicked and disobedient. The wind is next.
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The wind! The Lord bloweth it out of his mouth, Iob 37.10. it is called the breath of his mouth, Iob 15.30. he bringeth them out of his treasuries, Psal. 135.7. He flyeth vpon the wings thereof, Psal. 18.10. and walketh vpon the wings thereof, Psal. 104.3. He weigheth the windes Iob 28.25. He rebuketh the winds, Matth. 8.26. he commandeth the winds, and they obey him, Luk. 8.25. Memorable was the victorie of the Emperour Theodosius, against the traytor, and rebell Eugenius. Eugenius was like to haue had the vpper hand.
The wind! The Lord blows it out of his Mouth, Job 37.10. it is called the breath of his Mouth, Job 15.30. he brings them out of his treasuries, Psalm 135.7. He flies upon the wings thereof, Psalm 18.10. and walks upon the wings thereof, Psalm 104.3. He weigheth the winds Job 28.25. He Rebuketh the winds, Matthew 8.26. he commands the winds, and they obey him, Luk. 8.25. Memorable was the victory of the Emperor Theodosius, against the traitor, and rebel Eugenius. Eugenius was like to have had the upper hand.
He sent a Wind to take part with the Emperour. It was a most vnusuall and mightie Winde. It blew with such force and violence, that it brake the array of Eugenius his souldiers;
He sent a Wind to take part with the Emperor. It was a most unusual and mighty Wind. It blew with such force and violence, that it brake the array of Eugenius his Soldiers;
24. by Theodorite lib. 5. cap. 24. by Sozomene lib 7. cap. 24. by Nicephorus lib. 12. cap. 39. and recounted by Cassiodore in his Tripartite lib. 9. cap. 45. and by Claudian the Poet in his Panegyricke to Honorius. I could here tell you how the windes fought for vs against that great Armada and inuincible Nauie, that was prouided for our ouerthrow:
24. by Theodorite lib. 5. cap. 24. by Sozomene lib 7. cap. 24. by Nicephorus lib. 12. cap. 39. and recounted by Cassiodorus in his Tripartite lib. 9. cap. 45. and by Claudian the Poet in his Panegyric to Honorius. I could Here tell you how the winds fought for us against that great Armada and invincible Navy, that was provided for our overthrow:
Euery other creature of the Lord, hath his place, to fight the Lords battels against the disobedient. To auenge Gods quarrell against the disobedient, the Heauen, that is ouer our heads, shall become as brasse, and the earth that is vnder vs, as yron, Deut. 28.23. Heauen and earth shall fight for him.
Every other creature of the Lord, hath his place, to fight the lords battles against the disobedient. To avenge God's quarrel against the disobedient, the Heaven, that is over our Heads, shall become as brass, and the earth that is under us, as iron, Deuteronomy 28.23. Heaven and earth shall fight for him.
Wild beasts, euill beasts, all the beasts of the field shall fight for him, Esay. 56.9 Euery feathered fowle shall fight for him, Ezech. 39.17. The silliest of creatures etiam vermes, & pulices, & muscae, & araneae, sayth Antoninus, wormes, and fleas, and flyes, and spiders, shall all fight for him.
Wild beasts, evil beasts, all the beasts of the field shall fight for him, Isaiah. 56.9 Every feathered fowl shall fight for him, Ezekiel 39.17. The silliest of creatures etiam vermes, & pulices, & muscae, & araneae, say Antoninus, worms, and fleas, and flies, and spiders, shall all fight for him.
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Thirdly, God punisheth disobedience per privationem Numinis, by depriuing man of the vision of God. This appeareth by the seueritie of that sentence which the Iudge of all flesh, the Iudge of quicke and dead, shall at the last day pronounce against the Reprobate for their disobedience to Gods holy Lawes and Commaundements.
Thirdly, God Punisheth disobedience per privationem Numinis, by depriving man of the vision of God. This appears by the severity of that sentence which the Judge of all Flesh, the Judge of quick and dead, shall At the last day pronounce against the Reprobate for their disobedience to God's holy Laws and commandments.
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Cursed, because yee haue contemptuously reiected the holy Gospell: Cursed, because ye haue trodden vnder foote the sweete grace of God freely offered vnto you:
Cursed, Because ye have contemptuously rejected the holy Gospel: Cursed, Because you have trodden under foot the sweet grace of God freely offered unto you:
Cursed, because yee haue beene so farre from relieuing the weake and poore members of Christ, as that yee haue rather oppressed and crushed them with wrong & violence.
Cursed, Because ye have been so Far from relieving the weak and poor members of christ, as that ye have rather oppressed and crushed them with wrong & violence.
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Dionysius the Carthusian in his third Novissimum art. 6. reckoneth vp eleuen kinds: the Centuriators in their first Centurie lib. 1. cap. 4. nine kinds.
Dionysius the Carthusian in his third Novissimum art. 6. Reckoneth up eleuen Kinds: the Centuriators in their First Century lib. 1. cap. 4. nine Kinds.
Why then doth the Iudge in pronouncing the sentence of the damned speake onely of fire? Caietane saith it is, propter supplicij vehementiam; for the vehemencie of the punishment:
Why then does the Judge in pronouncing the sentence of the damned speak only of fire? Cajetan Says it is, propter supplicij vehementiam; for the vehemency of the punishment:
of things that may afflict our bodies, there is nothing so terrible vnto vs, as fire. So Durandus in the place now cited, §. 9. Of all the punishments in Hell, wherewith the bodie shall be tormented, the punishment of fire is the greatest;
of things that may afflict our bodies, there is nothing so terrible unto us, as fire. So Durandus in the place now cited, §. 9. Of all the punishments in Hell, wherewith the body shall be tormented, the punishment of fire is the greatest;
the more actiue any thing is, the more it tormenteth: but the fire is maximè activus, and therefore maximè afflictivus; the fire is the most actiue, and therefore it most of all tormenteth. For this cause,
the more active any thing is, the more it torments: but the fire is maximè activus, and Therefore maximè afflictivus; the fire is the most active, and Therefore it most of all torments. For this cause,
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Depart from me yee cursed into euerlasting fire, prepared for the Deuill and his Angels ] Prepared of God the Father by his eternall decree of absolute reprobation.
Depart from me ye cursed into everlasting fire, prepared for the devil and his Angels ] Prepared of God the Father by his Eternal Decree of absolute reprobation.
but to turne them out of heauen, and to exclude them from eternall beatitude, together with their head & prince, the Deuill. The Deuill and his Angels ] Horrenda societas!
but to turn them out of heaven, and to exclude them from Eternal beatitude, together with their head & Prince, the devil. The devil and his Angels ] Horrenda Societas!
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secondly, per impugnationem orbis, by setting the whole world against him, and thirdly, per privationem numinis, by depriuing him of the beatificall and blessed vision of God: which of all the punishments of Hell is farre the greatest, farre greater then the punishment of fire.
secondly, per impugnationem Orbis, by setting the Whole world against him, and Thirdly, per privationem numinis, by depriving him of the beatifical and blessed vision of God: which of all the punishments of Hell is Far the greatest, Far greater then the punishment of fire.
What now remaineth for vs, but that we labour to eschew and to flie from so damnable a sinne? and to embrace the contrary vertue, due obedience to the holy will of God? Let not the pleasures of sinne, the lusts of the flesh, the riches, the snares, the cares of this world, nor any transitorie delight that may tickle man for an houre, but will wound him for euer, let not all these,
What now remains for us, but that we labour to eschew and to fly from so damnable a sin? and to embrace the contrary virtue, due Obedience to the holy will of God? Let not the pleasures of sin, the Lustiest of the Flesh, the riches, the snares, the Cares of this world, nor any transitory delight that may tickle man for an hour, but will wound him for ever, let not all these,
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But thinke wee, oh thinke we euer, that there is a Heauen, a God, a Iesus, a Kingdome of glorie, a societie of Angels, a communion of Saints, ioy, peace,
But think we, o think we ever, that there is a Heaven, a God, a Iesus, a Kingdom of glory, a society of Angels, a communion of Saints, joy, peace,
so shall God in this world shower downe vpon vs his blessings in abundance, and after this life ended, he shall transplant vs to his Heauenly Paradise.
so shall God in this world shower down upon us his blessings in abundance, and After this life ended, he shall transplant us to his Heavenly Paradise.
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THat these words are an exprobation, an vpbraiding or twiting of Israel with the foulenesse of their ingratitude, I signified in my last exercise out of this place.
THat these words Are an exprobration, an upbraiding or twiting of Israel with the foulness of their ingratitude, I signified in my last exercise out of this place.
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Yee commanded NONLATINALPHABET It is in Pihel, from the roote NONLATINALPHABET and it signifieth, to giue in charge, to will, to command. If it be ioyned in construction with NONLATINALPHABET it properly signifieth to forbid, as vpon this place the learned Parisian Professor of the Hebrew tongue Mercer, hath obserued.
Ye commanded It is in Pihel, from the root and it signifies, to give in charge, to will, to command. If it be joined in construction with it properly signifies to forbid, as upon this place the learned Parisian Professor of the Hebrew tongue Mercer, hath observed.
You, vnthankfull I•raelites, you to whom I haue raised vp of your sonnes for Prophets, you haue taken vpon you authoritie ouer my Prophets, to forbid them to prophesie in my name,
You, unthankful I•raelites, you to whom I have raised up of your Sons for prophets, you have taken upon you Authority over my prophets, to forbid them to prophesy in my name,
With this exposition agreeth that of Calvin; whose note is, that NONLATINALPHABET the word in my text signifieth Praecipere vel iubere, to giue in charge, to will,
With this exposition agreeth that of calvin; whose note is, that the word in my text signifies Praecipere vel iubere, to give in charge, to will,
Hereto assenteth Petrus Lusitanus. By the word mandabatis or praecipiebatis, which in the Hebrew is NONLATINALPHABET hee vnderstandeth edicta publica, publike edicts or proclamations against such,
Hereto assenteth Peter Lusitanus. By the word mandabatis or praecipiebatis, which in the Hebrew is he understandeth Edicta Public, public edicts or Proclamations against such,
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You, vnthankfull Israelites, you, to whom I haue raised vp of your sonnes for Prophets, you haue not onely in secret corners, in your priuate conventicles, murmured against, repined at,
You, unthankful Israelites, you, to whom I have raised up of your Sons for prophets, you have not only in secret corners, in your private conventicles, murmured against, repined At,
The Prophets ] What Prophets? We are to distinguish betwixt the Priests of the Sanctuarie, and Ieroboams priests: betweene Starres in the right hand of Christ, fixed in their stations,
The prophets ] What prophets? We Are to distinguish betwixt the Priests of the Sanctuary, and Ieroboams Priests: between Stars in the right hand of christ, fixed in their stations,
betweene shepheards and hirelings. There was an Aaron, and there was an Abiram; there was a Simon Peter, and there was a Simon Magus; there was a Iude, and there was a Iudas. Not euery one that calls himselfe a Prophet, is by and by a Prophet; for euen the woman Iezebel calleth herselfe a Prophetess•, Revel. 2.20. Baal had his foure hundred and fiftie Prophets;
between shepherds and hirelings. There was an Aaron, and there was an Abiram; there was a Simon Peter, and there was a Simon Magus; there was a Iude, and there was a Iudas. Not every one that calls himself a Prophet, is by and by a Prophet; for even the woman Iezebel calls herself a Prophetess•, Revel. 2.20. Baal had his foure hundred and fiftie prophets;
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not one of them a true Prophet; all of them against Micaiah, the Prophet of the Lord, 1. King. 22 6. Against such intruders, seducers and lying Prophets we are armed with an admonition from the Lord, Ierem. 23.16. There thus saith the Lord of Hosts, Hearken not vnto the words of the Prophets, that prophesie vnto you; they make you vaine:
not one of them a true Prophet; all of them against Micaiah, the Prophet of the Lord, 1. King. 22 6. Against such intruders, seducers and lying prophets we Are armed with an admonition from the Lord, Jeremiah 23.16. There thus Says the Lord of Hosts, Harken not unto the words of the prophets, that prophesy unto you; they make you vain:
In this ranke of seducers and lying Prophets, I place those vpholders of the man of sinne, Priests & Iesuites, who from the Seminaries beyond the Seas come ouer hither into this our Country, here to sowe the seeds of disloyaltie and blinde superstition in the hearts of the people.
In this rank of seducers and lying prophets, I place those upholders of the man of sin, Priests & Iesuites, who from the Seminaries beyond the Seas come over hither into this our Country, Here to sow the seeds of disloyalty and blind Superstition in the hearts of the people.
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as Ieremie speaketh of the false Prophets in his dayes, chap. 23.21. They prophecie lyes in the Lords name, and cry, I haue dreamed, I haue dreamed, vers. 25. Dreames they haue:
as Ieremie speaks of the false prophets in his days, chap. 23.21. They prophecy lies in the lords name, and cry, I have dreamed, I have dreamed, vers. 25. Dreams they have:
but what truth, what true vision? I answer in the words of Ieremie, chap. 14.14. They prophecie vnto you a false vision, a divination, a thing of naught, and the deceit of their owne hearts.
but what truth, what true vision? I answer in the words of Ieremie, chap. 14.14. They prophecy unto you a false vision, a divination, a thing of nought, and the deceit of their own hearts.
Their sweet tongues vtter vnto you as deadly poyson, as is the poyson of Dragons, or the venome of Aspes. They will allure you with plausible notes of Peace, Peace. But take heede, you can expect no peace from them.
Their sweet tongues utter unto you as deadly poison, as is the poison of Dragons, or the venom of Asps. They will allure you with plausible notes of Peace, Peace. But take heed, you can expect no peace from them.
No peace, either to the weale publicke, or to the priuate conscience of any man. Not to the weale publicke: for, their conspiracies are nefarious and bloody.
No peace, either to the weal public, or to the private conscience of any man. Not to the weal public: for, their conspiracies Are nefarious and bloody.
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for, to be reconciled to that vnsound Church of theirs, the Church of Rome, to partake of their formall, and counterfeit absolution of sinnes, to heare and see their histrionicall Masses, to visit the shrines & reliques of the dead, to say a number of Pater-Nosters, or Ave-Maries vpon beads, to invocate Saints, to adore Images; can these,
for, to be reconciled to that unsound Church of theirs, the Church of Rome, to partake of their formal, and counterfeit absolution of Sins, to hear and see their histrionical Masses, to visit the shrines & Relics of the dead, to say a number of Pater-Nosters, or Ave-maries upon beads, to invocate Saints, to adore Images; can these,
Yet care not these false teachers and seducers, so they may with such their vntempered morter of vnwritten traditions, dawbe vp the walls of their Antichristian synagogue.
Yet care not these false Teachers and seducers, so they may with such their untempered mortar of unwritten traditions, daub up the walls of their Antichristian synagogue.
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Now, will you know what shall be the portion of such intruders, seducers, and lying Prophets? Ieremie will tell you chap. 23. that the Lord is against them:
Now, will you know what shall be the portion of such intruders, seducers, and lying prophets? Ieremie will tell you chap. 23. that the Lord is against them:
for following their own spirit, for resembling the foxes in the deserts, for neglecting to goe vp into the gap, to make vp the hedge for the house of Israel,
for following their own Spirit, for resembling the foxes in the deserts, for neglecting to go up into the gap, to make up the hedge for the house of Israel,
& to stand in the battel in the day of the Lord, for seeing vaine visions, for speaking lying diuinations, for building and dawbing vp walls with vntempered morter, they are accursed.
& to stand in the battle in the day of the Lord, for seeing vain visions, for speaking lying divinations, for building and daubing up walls with untempered mortar, they Are accursed.
It entreth with a Vae proph•tis insipientibus, woe vnto the foolish Prophets, vers. 3. and it bids farewell with an Anathema, with a cursed excommunication, vers. 8, 9. I am against you, saith the Lord God.
It entereth with a Vae proph•tis insipientibus, woe unto the foolish prophets, vers. 3. and it bids farewell with an Anathema, with a cursed excommunication, vers. 8, 9. I am against you, Says the Lord God.
His hand shall be vpon them, for their destruction and ruine. They shall not be of the number of Gods elect. They shall be blotted out of the booke of the liuing, and not be written with the righteous.
His hand shall be upon them, for their destruction and ruin. They shall not be of the number of God's elect. They shall be blotted out of the book of the living, and not be written with the righteous.
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Of the first sort were these Priests in Iudah, who were neither chosen by man, nor called of God; of whom the Lord complaineth Ierem. 14 14. I sent them not, neither haue I commanded them, neither spake I vnto them, yet they prophecie: and chap. 23.21. I sent them not, yet they ranne, I spake not to them, yet they prophecied.
Of the First sort were these Priests in Iudah, who were neither chosen by man, nor called of God; of whom the Lord Complaineth Jeremiah 14 14. I sent them not, neither have I commanded them, neither spoke I unto them, yet they prophecy: and chap. 23.21. I sent them not, yet they ran, I spoke not to them, yet they prophesied.
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but Timothie, Titus, and the seauen Deacons, and the residue of religious and godly Doctors and Pastors of the Church, had and haue their calling, both from God and man.
but Timothy, Titus, and the seauen Deacons, and the residue of religious and godly Doctors and Pastors of the Church, had and have their calling, both from God and man.
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They are true Prophets, such as had their calling immediatly from God, and from him alone: euen those holy men of God, who liued in the time of the old Testament; some of which had the honour, to be the blessed pen-men thereof.
They Are true prophets, such as had their calling immediately from God, and from him alone: even those holy men of God, who lived in the time of the old Testament; Some of which had the honour, to be the blessed penmen thereof.
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Such were the Prophets, whom the Israelites commanded, saying, Prophecie not. Prophecie not ] Speake not any more vnto vs in the name of the Lord. What? No more!
Such were the prophets, whom the Israelites commanded, saying, Prophecy not. Prophecy not ] Speak not any more unto us in the name of the Lord. What? No more!
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He noteth the disordered and franticke humour, that was in the people of Israel, to vilitie and neglect those Prophets and teachers, which the Lord out of the abundance of his mercie had sent vnto them, to be their guides and directors in the way of true pietie and religion.
He notes the disordered and frantic humour, that was in the people of Israel, to vility and neglect those prophets and Teachers, which the Lord out of the abundance of his mercy had sent unto them, to be their guides and directors in the Way of true piety and Religion.
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The lesson we are to take from hence, I giue in this proposition, The wicked are euermore in a readinesse to doe all the disgrace and despite they can to the true Prophets of the Lord, and his Ministers.
The Lesson we Are to take from hence, I give in this proposition, The wicked Are evermore in a readiness to do all the disgrace and despite they can to the true prophets of the Lord, and his Ministers.
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In the seauenth Chapter of this Prophecie we see what course entertainment our Prophet Amos receiueth from Amaziah, a Priest of Bethel. He there forbids Amos to prophecie any more in the kingdome of the tenne Tribes; and aduiseth him to get him away by flight to the kingdome of Iudah, where the Lords prophets were better welcome and more regarded:
In the Seventh Chapter of this Prophecy we see what course entertainment our Prophet Amos receiveth from Amaziah, a Priest of Bethel. He there forbids Amos to prophecy any more in the Kingdom of the tenne Tribes; and adviseth him to get him away by flight to the Kingdom of Iudah, where the lords Prophets were better welcome and more regarded:
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nor would suffer them to preach so plainely to their King Ieroboam. Will you haue Amaziah• owne words vnto Amos? They are in the twelfth and thirteenth verses.
nor would suffer them to preach so plainly to their King Jeroboam. Will you have Amaziah• own words unto Amos? They Are in the twelfth and thirteenth Verses.
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O thou Seer (for he that is now called a Prophet, was before time called a Seer) O thou Seer, goe, flee thee away into the land of Iudah, and there eate bread, and Prophecie there. But Prophecie not againe any more at Bethel:
Oh thou Seer (for he that is now called a Prophet, was before time called a Seer) Oh thou Seer, go, flee thee away into the land of Iudah, and there eat bred, and Prophecy there. But Prophecy not again any more At Bethel:
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24. and Amon, the gouernour of the Citie is commanded to put him in prison, and to feed him with bread of affliction, and with water of affliction, vers. 27. There was a Seer, a Prophet, called Anani. He had a message from the Lord to Asa King of Iudah, and did faithfully deliuer it.
24. and Amon, the governor of the city is commanded to put him in prison, and to feed him with bred of affliction, and with water of affliction, vers. 27. There was a Seer, a Prophet, called Anani. He had a message from the Lord to Asa King of Iudah, and did faithfully deliver it.
And therefore is Esay chapter 30.8. commanded to write it in a table, and to note it in a Booke, that it might be for the time to come for euer and euer an euidence against that people, that they were a rebellious people, lying children, children, that would not heare the Law of the Lord:
And Therefore is Isaiah chapter 30.8. commanded to write it in a table, and to note it in a Book, that it might be for the time to come for ever and ever an evidence against that people, that they were a rebellious people, lying children, children, that would not hear the Law of the Lord:
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cause the Holy one of Israel to cease from before vs. Strange that there should be in the people of the Lord, such contempt, such a detestation of the Prophets of the Lord!
cause the Holy one of Israel to cease from before us Strange that there should be in the people of the Lord, such contempt, such a detestation of the prophets of the Lord!
According to this prediction it came to passe. Some they killed. They killed Iames, the brother of Iohn, with the sword, Act. 12.2. Some they crucified. They crucified Christ himselfe, the Lord of life, Act. 3.15. Some they scourged. They scourged Paul. He shall testifie for himselfe, 2. Cor. 11.24. Of the Iewes fiue times receiued I fortie stripes saue one.
According to this prediction it Come to pass. some they killed. They killed James, the brother of John, with the sword, Act. 12.2. some they Crucified. They Crucified christ himself, the Lord of life, Act. 3.15. some they scourged. They scourged Paul. He shall testify for himself, 2. Cor. 11.24. Of the Iewes fiue times received I fortie stripes save one.
They smote him with their tongues, saying, we haue heard him speake blasphemous words against Moses, and against God, Act. 6.11. They came vpon him, and caught him, and brought him to the councell, vers. 12. They cast him out of the cittie, Act. 7.58. and they stoned him, vers.
They smote him with their tongues, saying, we have herd him speak blasphemous words against Moses, and against God, Act. 6.11. They Come upon him, and caught him, and brought him to the council, vers. 12. They cast him out of the City, Act. 7.58. and they stoned him, vers.
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as that the messengers of God were enforced through the bitternesse of their spirit to complaine with the Apostle, Rom. 8.36. For thy sake we are killed all the day long, we are counted as sheepe appoynted for the slaughter.
as that the messengers of God were Enforced through the bitterness of their Spirit to complain with the Apostle, Rom. 8.36. For thy sake we Are killed all the day long, we Are counted as sheep appointed for the slaughter.
And thus you see what is the portion of Gods Ministers vnder the new Testament. Vnder both New, and Old, they are liable to the disgraces and vexations of this wicked world. So true is my proposition.
And thus you see what is the portion of God's Ministers under the new Testament. Under both New, and Old, they Are liable to the disgraces and vexations of this wicked world. So true is my proposition.
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The most principall and royall garment, which he wore, while he liued vpon the earth, was affliction. Affliction! It must be your coate too, it must be your liuery. You will hold him for an vndutifull,
The most principal and royal garment, which he wore, while he lived upon the earth, was affliction. Affliction! It must be your coat too, it must be your livery. You will hold him for an undutiful,
and an vngracious child, that is ashamed of his father: you will take him for a malapert and a sawcie seruant, that refuseth to weare his masters liuery;
and an ungracious child, that is ashamed of his father: you will take him for a malapert and a saucy servant, that Refuseth to wear his Masters livery;
Christ is your Father; he is your Master. Take heed then, that you shew not your selues vndutifull, vngracious, malap•rt, or sawcie, in refusing to be,
christ is your Father; he is your Master. Take heed then, that you show not your selves undutiful, ungracious, malap•rt, or saucy, in refusing to be,
The sonnes of Thunder, Iames and Iohn, would needs be aduanced in the Kingdome of Christ, to sit, the one on his right hand, the other, on his left. But what doth Christ? Doth he graunt their request? He doth it not. He thus speakes vnto them:
The Sons of Thunder, James and John, would needs be advanced in the Kingdom of christ, to fit, the one on his right hand, the other, on his left. But what does christ? Does he grant their request? He does it not. He thus speaks unto them:
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Are ye able to drinke of the cup, that I shall drinke of, and to be baptized with the baptisme, that I am baptized with? Vpon their answere which is affirmatiue, we are able, Christ farther saith vnto them, ye shall indeed drinke of the cup, that I drinke of,
are you able to drink of the cup, that I shall drink of, and to be baptised with the Baptism, that I am baptised with? Upon their answer which is affirmative, we Are able, christ farther Says unto them, you shall indeed drink of the cup, that I drink of,
Iames and Iohn were of the number of the twelue Apostles; and that they indeed by their calling were to take vp their crosse, and to follow Christ: but what is that to vs? to vs, who are not of the ranke? who are not Prophets? nor Apostles, nor Ministers? S. Paul shall answere you for me, 2. Tim. 3.12. All that will liue godly in Christ Iesus, shall suffer persecution.
James and John were of the number of the twelue Apostles; and that they indeed by their calling were to take up their cross, and to follow christ: but what is that to us? to us, who Are not of the rank? who Are not prophets? nor Apostles, nor Ministers? S. Paul shall answer you for me, 2. Tim. 3.12. All that will live godly in christ Iesus, shall suffer persecution.
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Thinke it not strange; its no strange thing. It is Epistle 1. chap. 4.12. So S. Iohn, Epist. 1. chap. 3.13. Maruaile not my brethren, if the world hate you. Maruaile not.
Think it not strange; its no strange thing. It is Epistle 1. chap. 4.12. So S. John, Epistle 1. chap. 3.13. Marvel not my brothers, if the world hate you. Marvel not.
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A Father of the Schooles, Aquinas auoucheth it, that there is no cause of maruaile, if it be not either great, or new, or rare. Now that the world, that is, amatores mundi, the louers of the world, wicked, carnall, irreligious,
A Father of the Schools, Aquinas avoucheth it, that there is no cause of marvel, if it be not either great, or new, or rare. Now that the world, that is, Amateurs mundi, the lovers of the world, wicked, carnal, irreligious,
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but excuseth his patient for his frensies sake. The wicked are as this franticke man; the Godly as the Physition: whence it is, that vpon those words, Gen. 4.8. Cain rose vp against Abel;
but excuseth his patient for his frenzies sake. The wicked Are as this frantic man; the Godly as the physician: whence it is, that upon those words, Gen. 4.8. Cain rose up against Abel;
it were much to be maruailed at, if it should not hate you. For such are the contrary dispositions of Saints, and worldlings, of the wicked and the Godly, that of necessitie there will euer be occasioned contentious oppositions betweene them.
it were much to be marveled At, if it should not hate you. For such Are the contrary dispositions of Saints, and worldlings, of the wicked and the Godly, that of necessity there will ever be occasioned contentious oppositions between them.
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The consideration hereof drew from S. Iames those words, chap. 4.4. Know ye not, that the friendship of the world is enmity with God? Know ye not, that is, saith Aquinas, Ignorare non debetis, ye ought not to be ignorant of this, that the amitie of the world is enmitie with God;
The consideration hereof drew from S. James those words, chap. 4.4. Know you not, that the friendship of the world is enmity with God? Know you not, that is, Says Aquinas, Ignorare non debetis, you ought not to be ignorant of this, that the amity of the world is enmity with God;
What fellowship hath righteousnesse with vnrighteousnesse? What communion hath light with darknesse? What concord hath Christ with Belial? God is righteous, the world is wicked, and lieth altogether in sinne,
What fellowship hath righteousness with unrighteousness? What communion hath Light with darkness? What concord hath christ with Belial? God is righteous, the world is wicked, and lies altogether in sin,
God is light, he is the Father of lights; in him there is no darkenesse at all: The world what is it but darknesse, what but a receptacle of the vnfruitfull workes of darkenesse? therefore there can bee no communion betweene God and the world.
God is Light, he is the Father of lights; in him there is no darkness At all: The world what is it but darkness, what but a receptacle of the unfruitful works of darkness? Therefore there can be no communion between God and the world.
can we looke there should be any fellowship, any communion, betweene Saints & worldlings, betweene the godly, and the wicked, betweene such as loue God, and such as loue the w•rld? If there be no concord betweene Christ and Belial, can we expect there should be any concord betweene true Christians and Belialists, betweene the followers of Christ, and the sonnes of Belial? It cannot be expected.
can we look there should be any fellowship, any communion, between Saints & worldlings, between the godly, and the wicked, between such as love God, and such as love the w•rld? If there be no concord between christ and Belial, can we expect there should be any concord between true Christians and Belialists, between the followers of christ, and the Sons of Belial? It cannot be expected.
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These, whom I call Belialists or the sonnes of Beliall, worldlings and the wicked, are such as loue the world: the other, whom I call true Christians, or followers of Christ, Saints, & the godly, are such as loue God. The repugnancie that is betweene the qualities of these two, is elegantly deliuered in holy writ.
These, whom I call Belialists or the Sons of Belial, worldlings and the wicked, Are such as love the world: the other, whom I call true Christians, or followers of christ, Saints, & the godly, Are such as love God. The repugnancy that is between the qualities of these two, is elegantly Delivered in holy writ.
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they walke in the Spirit, and bring forth the fruits thereof, as loue, ioy, peace, long-suffering, gentlenes, goodnes, faith, meekenes, temperance, and such like;
they walk in the Spirit, and bring forth the fruits thereof, as love, joy, peace, long-suffering, gentleness, Goodness, faith, meekness, temperance, and such like;
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but they that loue the world, are invested, with adulterie, fornication, vncleannesse, lasciuiousnesse, Idolatrie, witchcraft, hatred, variance, emulations, wrath, strife, seditions;
but they that love the world, Are invested, with adultery, fornication, uncleanness, lasciviousness, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions;
Againe, they that loue God, are of pure hearts, and of good consciences, they present themselues holy, vnblameable and vnreproueable in the sight of God;
Again, they that love God, Are of pure hearts, and of good Consciences, they present themselves holy, unblameable and unreprovable in the sighed of God;
they serue the Lord in Spirit and in truth: but they that loue the world are of corrupt hearts, of defiled minds and consciences, their works are abominable, they are deceitfull from the wombe, they are altogether become filthy, their seruice of God is but a flattering of him;
they serve the Lord in Spirit and in truth: but they that love the world Are of corrupt hearts, of defiled minds and Consciences, their works Are abominable, they Are deceitful from the womb, they Are altogether become filthy, their service of God is but a flattering of him;
Minding earthly things, & glutted with the pleasure thereof, their sole care is, to serue their owne belly, their God is their belly, their glory is their shame, their end is damnation. What greater repugnancie can there be then this?
Minding earthly things, & glutted with the pleasure thereof, their sole care is, to serve their own belly, their God is their belly, their glory is their shame, their end is damnation. What greater repugnancy can there be then this?
Will it now please you to collect with me? the qualities of the wicked, the sonnes of Belial, worldlings, such as loue the world, are wholy repugnant and contrary to the qualities, of the Godly, the followers of Christ, Saints, such as loue God: and therefore there can be no agreement betweene them:
Will it now please you to collect with me? the qualities of the wicked, the Sons of Belial, worldlings, such as love the world, Are wholly repugnant and contrary to the qualities, of the Godly, the followers of christ, Saints, such as love God: and Therefore there can be no agreement between them:
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For Cain slew Abel. And wherefore slew he him? S. Iohn giues you the reason, 1. Epist. 3.12. Because his owne workes were euill, and his brothers righteous.
For Cain slew Abel. And Wherefore slew he him? S. John gives you the reason, 1. Epistle 3.12. Because his own works were evil, and his Brother's righteous.
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if such, as are bound by the Law of God and nature, and by all good order, to yeeld them due loue and reuerence, shall in pride and contempt insult ouer them, to disgrace and to despite them.
if such, as Are bound by the Law of God and nature, and by all good order, to yield them due love and Reverence, shall in pride and contempt insult over them, to disgrace and to despite them.
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forasmuch as they cannot be ignorant, that the world hateth them. And what if the world hate them! Shall they therefore be altogether dejected? They need not.
forasmuch as they cannot be ignorant, that the world hates them. And what if the world hate them! Shall they Therefore be altogether dejected? They need not.
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It needes not then to be any disparagement to you if it hate you, it hated me before it hated you. Cur ergo se membrum, supra verticem extollit? S. Austine propounds the question Tract. 88. in Iohannem. Why doth a member extoll it selfe aboue the head? Recusas esse in corpore, si non vis odium mundi sustinere cum capite:
It needs not then to be any disparagement to you if it hate you, it hated me before it hated you. Cur ergo se Limb, supra Vertex extollit? S. Augustine propounds the question Tract. 88. in John. Why does a member extol it self above the head? Recusas esse in corpore, si non vis odium mundi Sustain cum capite:
If they haue persecuted mee your Lord, your King, your head, your Master, they will also persecute you, my seruants, my subiects, my members, my disciples. If they haue called me a mad man, one that hath a Deuill, a seducer, a blasphemer, a glutton, a wine-bibber, a friend of Publicans and sinners, will they not much more speake of you reproachfully? If they haue called the Master of the house Belzebub, how much more shall they call them of his houshold so? Turpe profectò est, & dedecore plenum, Rege in castris vulnerato existente, milites cius sine vulnere in civitate epulantes manere, sayth Salmeron: It were very base and shamefull,
If they have persecuted me your Lord, your King, your head, your Master, they will also persecute you, my Servants, my Subjects, my members, my Disciples. If they have called me a mad man, one that hath a devil, a seducer, a blasphemer, a glutton, a winebibber, a friend of Publicans and Sinners, will they not much more speak of you reproachfully? If they have called the Master of the house Belzebub, how much more shall they call them of his household so? Turpe profectò est, & dedecore plenum, Rege in Castris vulnerato existent, Militias cius sine vulnere in Civitate epulantes manner, say Salmeron: It were very base and shameful,
Let the wicked fret, and fume, and stamp, and stare, and grudge, and murmure against vs, let them forbid vs to prophecie, let them refuse to heare vs, let them lay vpon vs all the disgrace and despite they can;
Let the wicked fret, and fume, and stamp, and stare, and grudge, and murmur against us, let them forbid us to prophecy, let them refuse to hear us, let them lay upon us all the disgrace and despite they can;
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yet will we possesse our soules in patience, knowing it to be a faithfull saying, which S. Paul hath. 2. Tim. 2.11.12. that, if we die with Christ, we shall also liue with him, and if we suffer with him, we shall also raigne with him.
yet will we possess our Souls in patience, knowing it to be a faithful saying, which S. Paul hath. 2. Tim. 2.11.12. that, if we die with christ, we shall also live with him, and if we suffer with him, we shall also Reign with him.
The vse is to admonish you, that ye take it not to heart, if they, who are bound by the law of God and nature, by the bond of neighbour-hood, and our Christian profession, to loue you,
The use is to admonish you, that you take it not to heart, if they, who Are bound by the law of God and nature, by the bound of neighbourhood, and our Christian profession, to love you,
The arguments for your encouragement and comfort in such a case, may be the same with those, which I but euen now produced for the encouragement and comfort of our selues in the like:
The Arguments for your encouragement and Comfort in such a case, may be the same with those, which I but even now produced for the encouragement and Comfort of our selves in the like:
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but committed his cause to him, that iudgeth righteously. Here is matter worthy our imitation. The resolued Christian herevpon thus sweetly meditateth.
but committed his cause to him, that Judgeth righteously. Here is matter worthy our imitation. The resolved Christian hereupon thus sweetly meditateth.
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Shall Christ lie in the manger, and we ruffle it out in our palaces? Shall he mourne in sackcloth, and wee bath in pleasure? Shall he fighting in our defence, be wounded and crucified among theeues;
Shall christ lie in the manger, and we ruffle it out in our palaces? Shall he mourn in Sackcloth, and we both in pleasure? Shall he fighting in our defence, be wounded and Crucified among thieves;
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So when his glory shall be reuealed, we shall be glad also with exceeding ioy. Thus much of the second vse. A third followeth. You remember the doctrine.
So when his glory shall be revealed, we shall be glad also with exceeding joy. Thus much of the second use. A third follows. You Remember the Doctrine.
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how will some wonder at him, as at a Pelican of the wildernesse, as at an Owle of the desert, as at a sparrow that sits alone vpon the house top? They will hold him for a great sinner,
how will Some wonder At him, as At a Pelican of the Wilderness, as At an Owl of the desert, as At a sparrow that sits alone upon the house top? They will hold him for a great sinner,
Did not Eliphaz deale so with Iob? From the afflictions, the miseries, the calamities, that Iob suffered, Eliphaz concludeth, that Iob is no innocent man, no righteous man,
Did not Eliphaz deal so with Job? From the afflictions, the misery's, the calamities, that Job suffered, Eliphaz Concludeth, that Job is no innocent man, no righteous man,
because Iob was afflicted, and that most grieuously, that therefore he was to perish, or to be cut off vtterly. God suffereth not his elect children, such as Iob was, vtterly to perish, or to be cut off. He afflicteth them,
Because Job was afflicted, and that most grievously, that Therefore he was to perish, or to be Cut off utterly. God suffers not his elect children, such as Job was, utterly to perish, or to be Cut off. He afflicts them,
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If Eliphaz take the words of perishing, and cutting off, in the strict sense and properly, I answer, neuer did the innocent perish, neuer was any righteous man cut off.
If Eliphaz take the words of perishing, and cutting off, in the strict sense and properly, I answer, never did the innocent perish, never was any righteous man Cut off.
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But if he take the words in a larger sense for wallowing in miserie, or lying in affliction; my answer then, is the same that S. Gregorie hath lib. 5. Moral. cap. 14. Saepè quippe hîc & innocentes pereunt, & recti funditùs delentur.
But if he take the words in a larger sense for wallowing in misery, or lying in affliction; my answer then, is the same that S. Gregory hath lib. 5. Moral. cap. 14. Saepè quip hîc & innocentes pereunt, & recti funditùs delentur.
Si nullus innocens periret, if no man should perish, that is innocent, why should the Prophet Esai say, chap. 57.1. The righteous perisheth, and no man layeth it to heart!
Si nullus Innocent periret, if no man should perish, that is innocent, why should the Prophet Isaiah say, chap. 57.1. The righteous Perishes, and no man Layeth it to heart!
say, The righteous was speedily taken away, lest that wickednesse should alter his vnderstanding, or deceit beguile his soule? Si iustos, animadversio nulla percuteret, if no punishment should smite the iust,
say, The righteous was speedily taken away, lest that wickedness should altar his understanding, or deceit beguile his soul? Si iustos, animadversio nulla percuteret, if no punishment should smite the just,
Now, dearely beloued, sith it may in some sense bee truely said of the man that is innocent, that he perisheth; and of the righteous man, that he is punished, is taken away, is cut off; and of the faithfull of Gods house, that iudgement must begin with them:
Now, dearly Beloved, sith it may in Some sense be truly said of the man that is innocent, that he Perishes; and of the righteous man, that he is punished, is taken away, is Cut off; and of the faithful of God's house, that judgement must begin with them:
My neighbour, such a man, or such a man, is exercised vnder the Crosse, and is sensible of the scourge of God vpon him, therefore he is in Gods disfauour, and a very grieuous sinner.
My neighbour, such a man, or such a man, is exercised under the Cross, and is sensible of the scourge of God upon him, Therefore he is in God's disfavour, and a very grievous sinner.
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he sends embassies of death and reuenge, where he meaneth to bestow eternall life. I conclude with that blessing which S. Iames chap. 1.12. bestoweth vpon the afflicted.
he sends embassies of death and revenge, where he means to bestow Eternal life. I conclude with that blessing which S. James chap. 1.12. bestoweth upon the afflicted.
VVE are now come to the fourth part of this first Sermon of Amos, concerning the kingdome of the tenne tribes of Israel. I heretofore called it a Commination. So I call it still.
WE Are now come to the fourth part of this First Sermon of Amos, Concerning the Kingdom of the tenne tribes of Israel. I heretofore called it a Commination. So I call it still.
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For here are the Israelites threatned with punishment for the enormitie of their sinnes, expressed, vers. 6, 7, 8. and for the foulenesse of their ingratitude, layd to their charge, vers. 12. In this Commination we may obserue two things.
For Here Are the Israelites threatened with punishment for the enormity of their Sins, expressed, vers. 6, 7, 8. and for the foulness of their ingratitude, laid to their charge, vers. 12. In this Commination we may observe two things.
First, how the Lord, in respect of the sinnes of Israel, and of their vnthankfulnesse for benefits bestowed on them, esteemeth of them, vers. 13. Behold, I am pressed vnder you as a Cart is pressed, that is full of sheaues.
First, how the Lord, in respect of the Sins of Israel, and of their unthankfulness for benefits bestowed on them, esteems of them, vers. 13. Behold, I am pressed under you as a Cart is pressed, that is full of sheaves.
but deepely marke and consider it. The Iesuit Lorinus Comment. in Act. Apost. obserueth out of holy Scripture, diuerse acceptions and vses of this particle, Ecce, Behold.
but deeply mark and Consider it. The Iesuit Lorinus Comment. in Act. Apost. observeth out of holy Scripture, diverse acceptions and uses of this particle, Ecce, Behold.
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First, it noteth rem novam, ac inopinatam, at { que } mirabilem: some thing that is new and vnlooked for, and wonderfull: as Act. 1.10. while the Apostles looked stedfastly toward heauen, at the time of Christs ascension, Ecce, Behold, two men, or two Angels in the forme of men, stood by them in white apparell.
First, it notes remembering novam, ac inopinatam, At { que } mirabilem: Some thing that is new and unlooked for, and wonderful: as Act. 1.10. while the Apostles looked steadfastly towards heaven, At the time of Christ Ascension, Ecce, Behold, two men, or two Angels in the Form of men, stood by them in white apparel.
Where Ecce, Behold, rem magnam, novam, & admiratione dignam, designat, sayth Alfonsus Salmeron. Behold! it designeth and poynteth out vnto vs, some great matter, new,
Where Ecce, Behold, remembering magnam, novam, & admiration dignam, designat, say Alfonso Salmeron. Behold! it designeth and pointeth out unto us, Some great matter, new,
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What greater, what newer, what matter more wonderfull, then that a Creature should conceiue in her wombe and bring forth her Creator, a handmaid her Lord, a virgin, God? It is so full of wonder, that the Prophet Esay foretelling it, chap. 7.14. stamps it with an Ecce, Behold, Behold, a virgin shall conceiue and beare a sonne.
What greater, what newer, what matter more wonderful, then that a Creature should conceive in her womb and bring forth her Creator, a handmaid her Lord, a Virgae, God? It is so full of wonder, that the Prophet Isaiah foretelling it, chap. 7.14. stamps it with an Ecce, Behold, Behold, a Virgae shall conceive and bear a son.
The Angell Gabriel, who was sent from God to the virgin Mary, to report vnto her, this great wonder, omits not this stamp, Ecce, Behold. See the Angels words, Luk. 1.31. Behold, thou shalt conceiue in thy wombe, and bring forth a son, and shalt call his name Iesus.
The Angel Gabriel, who was sent from God to the Virgae Marry, to report unto her, this great wonder, omits not this stamp, Ecce, Behold. See the Angels words, Luk. 1.31. Behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Iesus.
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Secondly, it betokeneth propinquum tempus, some time neere at hand, as Esai 41.27. The first shall say to Sion NONLATINALPHABET Behold, behold them, or behold these things, and I will giue to Ierusalem one that bringeth good tydings.
Secondly, it Betokeneth propinquum Tempus, Some time near At hand, as Isaiah 41.27. The First shall say to Sion Behold, behold them, or behold these things, and I will give to Ierusalem one that brings good tidings.
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him God giueth to Sion, and to Ierusalem, and in him, Ecce ecce ista erunt: Behold, behold all the promises of God shall come to passe, and that speedily.
him God gives to Sion, and to Ierusalem, and in him, Ecce ecce ista erunt: Behold, behold all the promises of God shall come to pass, and that speedily.
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If I would imitate the Postillers, I could call this Ecce Admonitivum, an Ecce of Admonition, a warning word for euery one to be in a readinesse to embrace Christ at his comming.
If I would imitate the Postillers, I could call this Ecce Admonitivum, an Ecce of Admonition, a warning word for every one to be in a readiness to embrace christ At his coming.
Ecce, Behold I, euen I will vtterly forget you, and I will forsake you, and cast you out of my presence, And I will bring an euerlasting reproch vpon you,
Ecce, Behold I, even I will utterly forget you, and I will forsake you, and cast you out of my presence, And I will bring an everlasting reproach upon you,
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Fourthly, Ecce, Behold, is a particle, ordinarily vsed by God in his Comminations, when he threatneth some great and heauie punishment to come as Ezech. 5.8. Thus sayth the Lord against Ierusalem, Behold, I, euen I am against thee, and will execute iudgments in the midst of thee, in the sight of the Nations, And, chap. 6.3.
Fourthly, Ecce, Behold, is a particle, ordinarily used by God in his Comminations, when he threatens Some great and heavy punishment to come as Ezekiel 5.8. Thus say the Lord against Ierusalem, Behold, I, even I am against thee, and will execute Judgments in the midst of thee, in the sighed of the nations, And, chap. 6.3.
Many other like places I might alledge yet farther, to shew vnto you, the frequent vse of this particle, Ecce, Behold, in the Comminations of Gods punishments.
Many other like places I might allege yet farther, to show unto you, the frequent use of this particle, Ecce, Behold, in the Comminations of God's punishments.
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Sufficient shall it be for you at this time to bee aduertised, that as often as you meete with this word Ecce, Behold, in the sacred Volume of the word of God;
Sufficient shall it be for you At this time to be advertised, that as often as you meet with this word Ecce, Behold, in the sacred Volume of the word of God;
I am pressed ] NONLATINALPHABET It is in Hifhil, the roote of it is NONLATINALPHABET which in Hifhil is sometimes Transitiue, sometimes Intransitiue or Neutrall: from whence there is a twofold Interpretation of this place.
I am pressed ] It is in Hifhil, the root of it is which in Hifhil is sometime Transitive, sometime Intransitive or Neutral: from whence there is a twofold Interpretation of this place.
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the other, I will presse your place, as a Cart full of sheaues presseth. That is our Textuall reading, this our Marginall. Some incline to that; some to this.
the other, I will press your place, as a Cart full of sheaves Presseth. That is our Textual reading, this our Marginal. some incline to that; Some to this.
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but as it were committing stubble to the fire, shall cry out. With this exposition of S. Hierome, agreeth that of Gregorie the great, Moral. 32.6. Who there takes these words of my text to intimate, that God vnder the burden of sins maketh a noyse and cryeth out.
but as it were committing stubble to the fire, shall cry out. With this exposition of S. Jerome, agreeth that of Gregory the great, Moral. 32.6. Who there Takes these words of my text to intimate, that God under the burden of Sins makes a noise and Cries out.
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Omnis caro fenum, All flesh is grasse, the Lord patiently enduring the life of carnall men, testifieth of himselfe, more plaustri fenum se portare, that likevnto a cart or wayne he is charged with hay. Now for him, Sub feni onere stridere, to skreeke out vnder a load of hay, it is nothing else,
Omnis Caro fenum, All Flesh is grass, the Lord patiently enduring the life of carnal men, Testifieth of himself, more plaustri fenum se portare, that likevnto a cart or wain he is charged with hay. Now for him, Sub feni onere stridere, to skreeke out under a load of hay, it is nothing Else,
but it is good with Brentius, good with Gualter, good with Drusius, good with Winckelman, good with others with Remigius, with Albertus, with Hugo, with Lyra, with Dionysius, as Castrus hath obserued. According to whom;
but it is good with Brent, good with Gualter, good with Drusius, good with Winckelman, good with Others with Remigius, with Albert, with Hugo, with Lyra, with Dionysius, as Castrates hath observed. According to whom;
Behold such hath beene, and is your stubbornnesse, such your wickednesse, such the multitude of your sinnes, that I am weary to beare them: Behold, I am pressed vnder you,
Behold such hath been, and is your stubbornness, such your wickedness, such the multitude of your Sins, that I am weary to bear them: Behold, I am pressed under you,
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Such were the sinnes of Israel, we know it by the 43. chap. of Esai. There verse 24. thus saith the Lord to Israel: Thou hast made me to serue with thy sinnes;
Such were the Sins of Israel, we know it by the 43. chap. of Isaiah. There verse 24. thus Says the Lord to Israel: Thou hast made me to serve with thy Sins;
The labours, the troubles, the miseries, the griefes, the torments which in the dayes of thy flesh, from the first houre of thy Natiuitie, to the last moment of thy suffering vpon the Crosse, thou hast endured for vs, are so many demonstrations, that our sinnes are such;
The labours, the Troubles, the misery's, the griefs, the torments which in the days of thy Flesh, from the First hour of thy Nativity, to the last moment of thy suffering upon the Cross, thou hast endured for us, Are so many demonstrations, that our Sins Are such;
Dearely beloued, behold we Christ Iesus in the forme of a seruant, laid in a manger, exiled from his countrey, reputed for a Carpenters sonne, yea for a carpenter;
Dearly Beloved, behold we christ Iesus in the Form of a servant, laid in a manger, exiled from his country, reputed for a Carpenters son, yea for a carpenter;
behold we his vndefiled feet, which neuer stood in the way of sinners, dented through with cruell nayles; wee must confesse our sinnes to haue beene the cause of all.
behold we his undefiled feet, which never stood in the Way of Sinners, dented through with cruel nails; we must confess our Sins to have been the cause of all.
by his stripes are we healed. S. Paul speakes as plainely, Rom. 4.25. Christ was deliuered for our offences: and 1. Cor. 15.3. Christ died for our sinnes.
by his stripes Are we healed. S. Paul speaks as plainly, Rom. 4.25. christ was Delivered for our offences: and 1. Cor. 15.3. christ died for our Sins.
Stands it thus Beloued? May our sins be burdensome and grieuous vnto God? May they presse him, as a Cart is pressed, that is full of sheaues? Make we hereof this vse;
Stands it thus beloved? May our Sins be burdensome and grievous unto God? May they press him, as a Cart is pressed, that is full of sheaves? Make we hereof this use;
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and to flie from it, compareth sinne to a Serpent, to a Lyon, to a two edged sword. To a Serpent, vers. 2. Flee from sinne, as from the face of a Serpent;
and to fly from it, compareth sin to a Serpent, to a lion, to a two edged sword. To a Serpent, vers. 2. Flee from sin, as from the face of a Serpent;
But what is a two edged sword? what the teeth of a Lyon? what the face of a Serpent? what the Deuill himselfe, to the loue of God? Flee from sinne for the loue of God, that with thy sinnes thou be not burdensome and grieuous vnto God.
But what is a two edged sword? what the teeth of a lion? what the face of a Serpent? what the devil himself, to the love of God? Flee from sin for the love of God, that with thy Sins thou be not burdensome and grievous unto God.
Againe, stands it thus, beloued? May our sinnes be burdensome and grieuous vnto God? May they presse him as a Cart is pressed, that is full of sheaues? Make we then here of a second vse,
Again, Stands it thus, Beloved? May our Sins be burdensome and grievous unto God? May they press him as a Cart is pressed, that is full of sheaves? Make we then Here of a second use,
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They may from hence be remembred, that if they be burdensome and grieuous vnto God, [ with their obstinacie and impenitencie ] God will be burdensome and grieuous vnto them with his plagues.
They may from hence be remembered, that if they be burdensome and grievous unto God, [ with their obstinacy and impenitency ] God will be burdensome and grievous unto them with his plagues.
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Obstinacie, impenitencie! O let sinnes of such an eleuation be farre from our Coasts. If we driue God to call a conuocation of Heauen and Earth, as Esa. 1.2. Heare O heauens, and giue eare O earth:
Obstinacy, impenitency! Oh let Sins of such an elevation be Far from our Coasts. If we driven God to call a convocation of Heaven and Earth, as Isaiah 1.2. Hear Oh heavens, and give ear Oh earth:
if we driue him to call on the mountaines & the foundations of the earth to heare his controuersie, as Micah 6.2. Heare yee, O mountaines, the Lords controuersie, and yee strong foundations of the earth;
if we driven him to call on the Mountains & the foundations of the earth to hear his controversy, as micah 6.2. Hear ye, Oh Mountains, the lords controversy, and ye strong foundations of the earth;
There is no truth, nor mercie, nor knowledge of God in the land, By swearing, and lying, and killing, and stealing, and whoring yee breake out, and bloud toucheth bloud:
There is no truth, nor mercy, nor knowledge of God in the land, By swearing, and lying, and killing, and stealing, and whoring ye break out, and blood touches blood:
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and shall we then be able to stand? Its impossible we should, vnlesse truly and vnfeinedly renouncing all shew of obstinacy and impenitencie, we become dutifull and obedient children to the Lord our God. O how desirous,
and shall we then be able to stand? Its impossible we should, unless truly and unfeignedly renouncing all show of obstinacy and impenitency, we become dutiful and obedient children to the Lord our God. Oh how desirous,
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My second was, a caueat against the foulest of sinnes, obstinacie and impenitencie. My doctrine branding our sinnes with burdensomenesse and grieuousnesse in respect of God;
My second was, a caveat against the Foulest of Sins, obstinacy and impenitency. My Doctrine branding our Sins with burdensomeness and grievousness in respect of God;
no mortall eye euer saw him, nor can see him: he inhabiteth the eternitie, is the first, and is the last, and changeth not; yea, hath not so much as a shadow of change. How then is it, that he oft complaineth? how can he be burdened? how grieued?
no Mortal eye ever saw him, nor can see him: he Inhabiteth the eternity, is the First, and is the last, and changes not; yea, hath not so much as a shadow of change. How then is it, that he oft Complaineth? how can he be burdened? how grieved?
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But can this be so indeed? Can our sinnes be burdensome vnto God? Can they be grieuous vnto him? or can God complaine that they are such? What can be said vnto it?
But can this be so indeed? Can our Sins be burdensome unto God? Can they be grievous unto him? or can God complain that they Are such? What can be said unto it?
By affectiue passions be vnderstandeth the passions of the sensitiue appetite, which therefore are not in God, because God hath no such appetite, as Ferrariensis hath well obserued.
By affective passion be understandeth the passion of the sensitive appetite, which Therefore Are not in God, Because God hath not such appetite, as Ferrariensis hath well observed.
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My answere is, they are ascribed vnto him NONLATINALPHABET, per NONLATINALPHABET, abusiuely, by an Anthropopathie. It is Athanasius his golden rule NONLATINALPHABET.
My answer is, they Are ascribed unto him, per, abusively, by an Anthropopathy. It is Athanasius his golden Rule.
Say God complaineth; say he repenteth; say he grieueth; say he fainteth, or is wearied; all these are spoken of God for our capacities, but are to be vnderstood, as its fit for God.
Say God Complaineth; say he Repenteth; say he grieves; say he fainteth, or is wearied; all these Are spoken of God for our capacities, but Are to be understood, as its fit for God.
For we well acquainted with the vse of these naturall passions in our selues, may the better guesse at the knowledge of that God, to whom we heare them ascribed by translation. By translation, not properly: or as one well sayth, per figuram, non naturam, by a figure, not by nature:
For we well acquainted with the use of these natural passion in our selves, may the better guess At the knowledge of that God, to whom we hear them ascribed by Translation. By Translation, not properly: or as one well say, per figuram, non naturam, by a figure, not by nature:
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But hauing intreated else where of this question, Whether there be any affection or passion in God, in my 17. Sermon vpon Hoseah chap. 10. I now say no more of it.
But having entreated Else where of this question, Whither there be any affection or passion in God, in my 17. Sermon upon Hosea chap. 10. I now say no more of it.
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that God is zealous without zeale, angry without anger, grieuing without sorrow, repenting without penitencie, pitifull without pitie, foreknowing without foresight. There is no passion at all in God.
that God is zealous without zeal, angry without anger, grieving without sorrow, repenting without Penitency, pitiful without pity, foreknowing without foresight. There is no passion At all in God.
Thus haue you my answere to the question euen now propounded. The question was: How God may be sayd to complaine of our sinnes, to be burdened with them,
Thus have you my answer to the question even now propounded. The question was: How God may be said to complain of our Sins, to be burdened with them,
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or to be grieued at them, sith in himselfe he hath all pleasure and content? My answere is, He cannot be said so to doe in a proper sense and vnderstanding, because God is not obnoxious to any passion,
or to be grieved At them, sith in himself he hath all pleasure and content? My answer is, He cannot be said so to do in a proper sense and understanding, Because God is not obnoxious to any passion,
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Hitherto haue I stood vpon the first Interpretation of these words, depending vpon the intransitiue or newtrall signification of the Hebrew verbe NONLATINALPHABET I am pressed. The other Interpretation growing vpon the transitiue signification of the same verbe, is put in the Margent of our newest English translation,
Hitherto have I stood upon the First Interpretation of these words, depending upon the intransitive or Neutral signification of the Hebrew verb I am pressed. The other Interpretation growing upon the transitive signification of the same verb, is put in the Margin of our Newest English Translation,
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Our new expositors for the most part doe mention it, Calvin, and Danaeus, Brentius and Winclelman, Mercerus and Quadratus, Christopherus à Castro, and Petrus à Figuiero, I will presse you.
Our new expositors for the most part do mention it, calvin, and Danaeus, Brent and Winckelman, Mercerus and Quadratus, Christopher à Castro, and Peter à Figuero, I will press you.
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to punish them non levi manu, aut viribus languidis, not with a light hand, or languishing force, sed magno nisu acrobore, but with great endeuour and strength.
to Punish them non levi manu, Or viribus languidis, not with a Light hand, or languishing force, sed magno nisu acrobore, but with great endeavour and strength.
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His commination of punishment giuen in Paradise to the transgressor of his law, i• a proofe of this truth. The Commination is, Gen. 2.17. In the day that thou eatest thereof, [ of the tree of knowledge of good and euill ] thou shalt dye the death. Adam transgressed the Law;
His commination of punishment given in Paradise to the transgressor of his law, i• a proof of this truth. The Commination is, Gen. 2.17. In the day that thou Eatest thereof, [ of the tree of knowledge of good and evil ] thou shalt die the death. Adam transgressed the Law;
Hitherto belongeth that malediction, Deut. 27.26. which is repeated, Gal. 3.10. Cursed is euery one, that continueth not in all things, which are written in the Booke of the Law, to doe them.
Hitherto belongeth that malediction, Deuteronomy 27.26. which is repeated, Gal. 3.10. Cursed is every one, that Continueth not in all things, which Are written in the Book of the Law, to do them.
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If thou then faile in the performance gf any one Commandement of his Law, or of any braunch thereof, the Curse layeth hold on thee, and obligeth thee to punishment.
If thou then fail in the performance gf any one Commandment of his Law, or of any branch thereof, the Curse Layeth hold on thee, and obliges thee to punishment.
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In the first Chapter of the Epistle to the Rom. vers. 32. we know it to be NONLATINALPHABET, the Law of God, his righteous and iust Law, his Law of Nature, that, they which doe such things, (as are there rehearsed) are worthie of death.
In the First Chapter of the Epistle to the Rom. vers. 32. we know it to be, the Law of God, his righteous and just Law, his Law of Nature, that, they which do such things, (as Are there rehearsed) Are worthy of death.
They are worthie of death: and death must be their wages. It must be so. So true is my Doctrine, God will neuer suffer sinne to escape altogether vnpunished.
They Are worthy of death: and death must be their wages. It must be so. So true is my Doctrine, God will never suffer sin to escape altogether unpunished.
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My first vse shall be, to reprooue such as teach otherwise, as Socinus Osterodius, Gittichius, and other the enemies of Christs satisfaction. They will thus argue:
My First use shall be, to reprove such as teach otherwise, as Socinus Osterodius, Gittichius, and other the enemies of Christ satisfaction. They will thus argue:
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God doth not leaue the sinnes of the Elect altogether vnpunished; but doth punish them all, by translating their sinnes from them, to his owne sonne, Christ Iesus: according to that, Esay 53.6. The Lord hath laid on him the iniquitie of vs all.
God does not leave the Sins of the Elect altogether unpunished; but does Punish them all, by translating their Sins from them, to his own son, christ Iesus: according to that, Isaiah 53.6. The Lord hath laid on him the iniquity of us all.
Are they not impudent and vnblushing? Are they not acted with lifting vp the hand, and heele against God? The hand in opposition, the heele in contempt? Our sinnes! They keepe not low water;
are they not impudent and unblushing? are they not acted with lifting up the hand, and heel against God? The hand in opposition, the heel in contempt? Our Sins! They keep not low water;
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O let not our sinnes bee such climbers! Rather then they should presse into the presence chamber of Heauen, and grow acquainted with God, let vs keepe them downe,
O let not our Sins be such climbers! Rather then they should press into the presence chamber of Heaven, and grow acquainted with God, let us keep them down,
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or had no purpose to roote out sinne. Prorsus aut punis, aut punit. Beleeue it either thou must punish thy selfe, or God will punish thee. Vis non puniat, puni tu.
or had no purpose to root out sin. Prorsus Or Punish, Or punit. Believe it either thou must Punish thy self, or God will Punish thee. Vis non puniat, puni tu.
and wash away thy sinnes with the salt and bitter teares of vnfeined Repentance, through a liuely faith in the bloud of our Lord and Sauiour Iesus Christ: So shall not thy sinnes be layed vnto thy Charge:
and wash away thy Sins with the salt and bitter tears of unfeigned Repentance, through a lively faith in the blood of our Lord and Saviour Iesus christ: So shall not thy Sins be laid unto thy Charge:
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and may amend all without excuse, as well our secret sinnes, as those that are knowne, that we may in thy good time be translated from this valley of sinnes, to that thy blessed habitation aboue, where we may with all Saints for euer sing:
and may amend all without excuse, as well our secret Sins, as those that Are known, that we may in thy good time be translated from this valley of Sins, to that thy blessed habitation above, where we may with all Saints for ever sing:
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THE defiance is set, the trumpet is blowne, the warre is proclaimed from the Maiestie of heauen, against the Kingdome of the ten tribes of Israel. Such was the height of their impieties, discouered, vers. 6, 7, 8. such the foulenesse of their ingratitude, blased vers. 12. that they could not looke for lesse,
THE defiance is Set, the trumpet is blown, the war is proclaimed from the Majesty of heaven, against the Kingdom of the ten tribes of Israel. Such was the height of their impieties, discovered, vers. 6, 7, 8. such the foulness of their ingratitude, blazed vers. 12. that they could not look for less,
and are by our Prophet diuided into seauen seuerall branches: in which he describes gravitatem tribulationis, as Castrus speaketh, the grieuousnes of their tribulation;
and Are by our Prophet divided into seauen several branches: in which he describes gravitatem tribulationis, as Castrates speaks, the grievousness of their tribulation;
If he will the punishment of any, there is no place for refuge, no evasion, no meanes to escape. Neither he that is of an expedite and agile bodie, nor the strong man,
If he will the punishment of any, there is no place for refuge, no evasion, no means to escape. Neither he that is of an expedite and agile body, nor the strong man,
nor the mighty, nor the bow-man, nor the swift of foote, nor the horseman, nor the couragious and stout of heart, shall be able to helpe himselfe in that day, in the day of Gods reuengement.
nor the mighty, nor the bowman, nor the swift of foot, nor the horseman, nor the courageous and stout of heart, shall be able to help himself in that day, in the day of God's revengement.
The first of the seauen miseries, here foretold to betide the Israelites, is in the beginning of the 14. verse. The flight shall perish from the swift. IT is an Hebrew phrase.
The First of the seauen misery's, Here foretold to betide the Israelites, is in the beginning of the 14. verse. The flight shall perish from the swift. IT is an Hebrew phrase.
Peribit fuga, the flight shall perish from the shepheards, and saftie from the chiefe of the flocke. So, Iob 11.20. it is part of the infelicitie of the wicked, Peribit fuga ab cis, flight shall perish from them, that is, they shall not escape.
Peribit fuga, the flight shall perish from the shepherds, and safety from the chief of the flock. So, Job 11.20. it is part of the infelicity of the wicked, Peribit fuga ab cis, flight shall perish from them, that is, they shall not escape.
The Hebrewes refer this to Hasahel, one of the sonnes of Tzeruiah, who though he were an exceeding swift runner, as light of foote as a wilde Roe, as he is described, 2. Sam. 2.18.
The Hebrews refer this to Hasahel, one of the Sons of Tzeruiah, who though he were an exceeding swift runner, as Light of foot as a wild Roe, as he is described, 2. Sam. 2.18.
As the flight perisheth, so may other things be said to perish, the Law, and Counsell, and the Word; the Law from the Priest, and counsell from the wise, and the word from the Prophet. Ier. 18.18. So, Ezech. 7.26. it is said, The law shall perish from the Priest, and counsell from the Ancients. And Ierem. 49.7. Counsell is perished from the prudent. And Esai. 29.14. the wisdome of the wise men shall perish.
As the flight Perishes, so may other things be said to perish, the Law, and Counsel, and the Word; the Law from the Priest, and counsel from the wise, and the word from the Prophet. Jeremiah 18.18. So, Ezekiel 7.26. it is said, The law shall perish from the Priest, and counsel from the Ancients. And Jeremiah 49.7. Counsel is perished from the prudent. And Isaiah. 29.14. the Wisdom of the wise men shall perish.
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Now for the law, and the word, and wisdome, and counsell to perish from the Priest, from the Prophet, from the Wise, from the Prudent, and from the Ancient, what else is it,
Now for the law, and the word, and Wisdom, and counsel to perish from the Priest, from the Prophet, from the Wise, from the Prudent, and from the Ancient, what Else is it,
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The swift! Who is that? The old Hebrewes say, it is Ieroboam, sonne of Nebat , who fled from Salomon into Aegypt, as S. Hierome, and after him Remigius, Rupertus, Albertus, Hugo, and Dionysius haue obserued.
The swift! Who is that? The old Hebrews say, it is Jeroboam, son of Nebat, who fled from Solomon into Egypt, as S. Jerome, and After him Remigius, Rupert, Albert, Hugo, and Dionysius have observed.
As by the Swift they vnderstand Ieroboam, sonne of Nebat, who fled from Salomon; so by the Strong, they vnderstand Baasha, that warlike King, who all his dayes had warre with Asa King of Iudah; by the Mighty, King Omri; by the Bowman, Iehu, the sonne of Nimshi, who slew King Ioram with an arrow;
As by the Swift they understand Jeroboam, son of Nebat, who fled from Solomon; so by the Strong, they understand Baasha, that warlike King, who all his days had war with Asa King of Iudah; by the Mighty, King Omri; by the Bowman, Iehu, the son of Nimshi, who slew King Ioram with an arrow;
by the Swift of foote, King Menahem; by the Horseman, King Pekah, the sonne of Remaliah; and by the Couragious and stout of heart, K. Hoshea, sonne of Elah, the last of the Kings of Israel.
by the Swift of foot, King Menahem; by the Horseman, King Pekah, the son of Remaliah; and by the Courageous and stout of heart, K. Hoshea, son of Elah, the last of the Kings of Israel.
and doe vnderstand this branch, of the flight perishing from the swift, with the other six that follow, of the vtter subuersion of the state of Israel, and the finall captiuitie of that people when they were caried away by Salmanassar into Assyria. In that day (a heauy day to them) neither he that was of a swift, an expedite and an agile bodie, nor the strong man,
and do understand this branch, of the flight perishing from the swift, with the other six that follow, of the utter subversion of the state of Israel, and the final captivity of that people when they were carried away by Shalmaneser into Assyria. In that day (a heavy day to them) neither he that was of a swift, an expedite and an agile body, nor the strong man,
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nor the mighty, nor the archer, nor the swift of foote, nor the rider, nor the couragious and stout of heart, found any meanes to saue or helpe himselfe.
nor the mighty, nor the archer, nor the swift of foot, nor the rider, nor the courageous and stout of heart, found any means to save or help himself.
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This truth Albertus would ratifie with those words, Prov. 92. Velox pedibus offendet. He that is swift of foote offendeth, stumbleth, hitteth against some stone,
This truth Albert would ratify with those words, Curae 92. Swift pedibus offendet. He that is swift of foot offends, stumbleth, hitteth against Some stone,
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or stump, and so falleth, and is ouertaken. But the allegation is impertinent. The words are against rash and vnaduised actions in the course of mans life;
or stump, and so falls, and is overtaken. But the allegation is impertinent. The words Are against rash and unadvised actions in the course of men life;
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for they, that shall pursue you, shall be as swift as you, or swifter. As pertinent is that of the Preacher, Eccl. 9.11. There is no race to the swift, or, in running it helpeth not to be swift.
for they, that shall pursue you, shall be as swift as you, or swifter. As pertinent is that of the Preacher, Ecclesiastes 9.11. There is no raze to the swift, or, in running it Helpeth not to be swift.
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of Arias, Menecles his sonne, in the Greeke Epigram, that running in a race from the b•ginning to the end no man could see him, so swift he was of foote.
of Arias, Menecles his son, in the Greek Epigram, that running in a raze from the b•ginning to the end no man could see him, so swift he was of foot.
This impossibilitie of hiding our selues from the power, or wrath of God, either in Heauen, or Hell, or Sea, or darke place, or any where else, is elegantly and fully illustrated by the sweetest singer of Psalmes, David, Psal 139.7.
This impossibility of hiding our selves from the power, or wrath of God, either in Heaven, or Hell, or Sea, or dark place, or any where Else, is elegantly and Fully illustrated by the Sweetest singer of Psalms, David, Psalm 139.7.
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Thus haue you the confirmation of my doctrine, which was, When God resolueth to punish man for sinne, there is no refuge for him, no evasion, no escaping by flight,
Thus have you the confirmation of my Doctrine, which was, When God resolveth to Punish man for sin, there is no refuge for him, no evasion, no escaping by flight,
How can there be any? sith our persecutors shall be swifter then the Eagles of the Heauen to pursue vs vpon the mountaines, and to lay waite for vs in the wildernesse:
How can there be any? sith our persecutors shall be swifter then the Eagles of the Heaven to pursue us upon the Mountains, and to lay wait for us in the Wilderness:
Will there be no refuge for vs, no evasion, no escaping by flight, when God will visit for our sinnes? What shall we then doe beloued? What? Vis audire consilium? Wilt thou heare counsell, saith S. Austine in his sixth Treatise vpon S. Iohns Epistle, Si vis ab illo fugere, ad ipsum fuge;
Will there be no refuge for us, no evasion, no escaping by flight, when God will visit for our Sins? What shall we then do Beloved? What? Vis Audire consilium? Wilt thou hear counsel, Says S. Augustine in his sixth Treatise upon S. Iohns Epistle, Si vis ab illo Fugere, ad ipsum fuge;
To like purpose the same S. Austine vpon Psal. 71. saith, Non est quo fugiatur ab illo, nisi ad illum, there is no flying from God, but by flying to Him.
To like purpose the same S. Augustine upon Psalm 71. Says, Non est quo fugiatur ab illo, nisi ad Ilum, there is no flying from God, but by flying to Him.
Flee to him! From whence and whither? Can I flee from any place where God is not, to some place where he is? Or is he not euery where? Fills he not Heauen and Earth? How then can I flee to him?
Flee to him! From whence and whither? Can I flee from any place where God is not, to Some place where he is? Or is he not every where? Fills he not Heaven and Earth? How then can I flee to him?
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Vnderstand not any locall flying de loco ad locum, but a flying de vitâ ad vitam, de actu ad actum, de bonis ad meliora, de vtilibus ad vtiliora, de sanctis ad sanctiora, as Origen speaketh, Homil. 12. in Genesin, and so mayst thou flee to God. Flee from life to life, from an euill life to a good life;
Understand not any local flying de loco ad locum, but a flying de vitâ ad vitam, de Acts ad Acts, de bonis ad Meliora, de vtilibus ad vtiliora, de sanctis ad sanctiora, as Origen speaks, Homily 12. in Genesis, and so Mayest thou flee to God. Flee from life to life, from an evil life to a good life;
The performance of this thy flight must be, non passibus pedum, sed mentis profectibus, not by the agilitie or swiftnes of thy feete, but by the increase or bettering of will and vnderstanding.
The performance of this thy flight must be, non passibus Pedum, sed mentis profectibus, not by the agility or swiftness of thy feet, but by the increase or bettering of will and understanding.
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by which, if we are contrite, broken, and sorrowfull in spirit, for our sinnes already past, and are carefull to preuent all occasion of sinne hereafter, we draw nigh to God;
by which, if we Are contrite, broken, and sorrowful in Spirit, for our Sins already past, and Are careful to prevent all occasion of sin hereafter, we draw High to God;
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So the same Father vpon the 59 Psalme. Our accesse to God must be, non gressu pedum, non subvectione vehiculorum, non celeritate animalium, non elevatione pennarum, not by running with our feete, not by hurrying in a coach, not by riding vpon the swiftest of horses, not by mounting vp with feathered wings; sed puritate affectuum,
So the same Father upon the 59 Psalm. Our access to God must be, non gressu Pedum, non subvectione vehiculorum, non celeritate Animals, non elevation pennarum, not by running with our feet, not by hurrying in a coach, not by riding upon the swiftest of Horses, not by mounting up with feathered wings; sed puritate affectuum,
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This our accesse vnto God, is nothing else, then our comming vnto God. The invitation to come vnto him is generall, Matth. 11.28. It is there made by our Lord Iesus Christ, our Sauiour, and Redeemer, the Lord of Lords, and King of Kings, the head of all principalitie and power, the ioy and crowne of all Saints, the assured trust and certaine hope of all the faithfull: and its made vnto all:
This our access unto God, is nothing Else, then our coming unto God. The invitation to come unto him is general, Matthew 11.28. It is there made by our Lord Iesus christ, our Saviour, and Redeemer, the Lord of lords, and King of Kings, the head of all principality and power, the joy and crown of all Saints, the assured trust and certain hope of all the faithful: and its made unto all:
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but how shall we come vnto him? Quibus gressibus? by what steps or paces? Gregorie frames the question, Moral. lib. 21. cap. 4. and there giues this answer:
but how shall we come unto him? Quibus gressibus? by what steps or paces? Gregory frames the question, Moral. lib. 21. cap. 4. and there gives this answer:
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And what are they? They are contrition, faith, and obedience. With these we approch, we draw nigh, we flie, we come to God. Ʋt miseri ad misericordiam, vt nudi ad divitem, vt famelici ad panem, vt infirmi ad medicum, vt serui ad dominum, vt discipuli ad magistrum, vt caeci ad lumen, vt frigidi ad ignem;
And what Are they? They Are contrition, faith, and Obedience. With these we approach, we draw High, we fly, we come to God. Ʋt miseri ad misericordiam, vt nudi ad divitem, vt famelici ad Bread, vt infirmi ad Physician's, vt Servant ad dominum, vt Disciples ad Magistrum, vt Caeci ad lumen, vt frigidi ad Ignem;
as the wretched to the mercifull, as the naked to the rich, as the hunger-staruen to bread, as the sicke to the Physition, as the seruant to his Lord, as the scholar to his Master, as the blinde to the light, as the cold to the fire: so Hugo Cardinalis vpon the 4th of S. Iames.
as the wretched to the merciful, as the naked to the rich, as the hunger-starven to bred, as the sick to the physician, as the servant to his Lord, as the scholar to his Master, as the blind to the Light, as the cold to the fire: so Hugo Cardinalis upon the 4th of S. James
and flie we with all speede from the wolfe to the shepheard, from death to life, from our sinnes to our Sauiour, from the paths of Hell, full of all darknesse and horror, to the way of Heauen, full of all true ioy and pleasure.
and fly we with all speed from the wolf to the shepherd, from death to life, from our Sins to our Saviour, from the paths of Hell, full of all darkness and horror, to the Way of Heaven, full of all true joy and pleasure.
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So will God draw nigh to vs, Liberando ab angustijs, gratiam dando, & de virtute ad virtutem promovendo, saith the same Hugo: he will free vs from distresse, will giue vs of his grace,
So will God draw High to us, Liberando ab angustijs, gratiam Dando, & de virtute ad virtutem promovendo, Says the same Hugo: he will free us from distress, will give us of his grace,
But if he once draw, Lo, then we hasten, then we runne, then we wax hot. Wherefore let the Lord draw vs, let him pull vs out from the bondage of our sinnes, let him deliuer vs from this wicked world;
But if he once draw, Lo, then we hasten, then we run, then we wax hight. Wherefore let the Lord draw us, let him pull us out from the bondage of our Sins, let him deliver us from this wicked world;
and then we, and all the faithfull, will at once with speed and earnestnesse, flie vnto him, draw nigh vnto him, haue our accesse vnto him, and come vnto him.
and then we, and all the faithful, will At once with speed and earnestness, fly unto him, draw High unto him, have our access unto him, and come unto him.
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Hitherto of the first branch of this fourteenth verse, expressing the first of the seauen miseries here foretold to betide the Israelites, that, the flight should perish from the swift. Now followeth the second,
Hitherto of the First branch of this fourteenth verse, expressing the First of the seauen misery's Here foretold to betide the Israelites, that, the flight should perish from the swift. Now follows the second,
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THE strong, NONLATINALPHABET He in whom is strength; strength not of minde, but of bodie; he shall not strengthen his force ] though he be NONLATINALPHABET, very strong and Iustie,
THE strong, He in whom is strength; strength not of mind, but of body; he shall not strengthen his force ] though he be, very strong and Lusty,
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yet NONLATINALPHABET, he shall not reteine his force: so daunted shall he be in heart, and his courage so abated, that he shall not dare for his owne defence to vse the strength he hath.
yet, he shall not retain his force: so daunted shall he be in heart, and his courage so abated, that he shall not Dare for his own defence to use the strength he hath.
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Let God be thy hope, let him be thy fortitude, let him be thy strength, let him be thy reconcil•m•nt, let him be thy praise, let him be thy end, wherein thou maist pleasure and solace thy selfe, let him be thy refuge in time of trouble.
Let God be thy hope, let him be thy fortitude, let him be thy strength, let him be thy reconcil•m•nt, let him be thy praise, let him be thy end, wherein thou Mayest pleasure and solace thy self, let him be thy refuge in time of trouble.
Be thou afraid of nothing, but of the displeasure of the Almighty, and runne away from nothing but from sinne. Looke not on thy hands but thy cause; not how strong thou art, but how innocent. Let goodnesse euer be thy warrant, and I assure thee,
Be thou afraid of nothing, but of the displeasure of the Almighty, and run away from nothing but from sin. Look not on thy hands but thy cause; not how strong thou art, but how innocent. Let Goodness ever be thy warrant, and I assure thee,
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Thus haue you heard in briefe of the second miserie, here foretold to betide the Israelites, that, the strong should not strengthen his force. The third is,
Thus have you herd in brief of the second misery, Here foretold to betide the Israelites, that, the strong should not strengthen his force. The third is,
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THE mighty NONLATINALPHABET Gibbor. Hee that excelleth in strength; in strength, not of bodie onely, but of minde too. This stout and douty man is called by the Septuagint, NONLATINALPHABET, a man of armes, a fighter, a warriour;
THE mighty Gibbor. He that excels in strength; in strength, not of body only, but of mind too. This stout and douty man is called by the septuagint,, a man of arms, a fighter, a warrior;
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such a one as hath NONLATINALPHABET, as S. Cyrill speaketh, and is skilfull in militarie affaires. This man for all his skill, strength, and valour shall not deliuer himselfe.
such a one as hath, as S. Cyril speaks, and is skilful in military affairs. This man for all his skill, strength, and valour shall not deliver himself.
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The soule for life! It is often so put in holy Scripture. As 1. King. 19.4. Elias, in the wildernes, requesting for himselfe, that he might dye, said, It is enough now, O Lord, take away my soule from me.
The soul for life! It is often so put in holy Scripture. As 1. King. 19.4. Elias, in the Wilderness, requesting for himself, that he might die, said, It is enough now, Oh Lord, take away my soul from me.
for he addeth, It is better for me to dye, then to liue. Satan, Iob 2.4. thus saith vnto the Lord; Skin for skin, yea, all that a man hath, will he giue for his soule.
for he adds, It is better for me to die, then to live. Satan, Job 2.4. thus Says unto the Lord; Skin for skin, yea, all that a man hath, will he give for his soul.
and thought he had goods enough for his soule to delight in, when he had not soule enough to delight in his goods, Thou foole, this night NONLATINALPHABET, this night doe they require and redemaund thy soule of thee, Luk. 12.10.
and Thought he had goods enough for his soul to delight in, when he had not soul enough to delight in his goods, Thou fool, this night, this night do they require and redemand thy soul of thee, Luk. 12.10.
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S. Austine in his second Booke concerning Christ his Sermon vpon the Mount, vpon these words, Nonne anima plus est, quàm esca? Is not the soule more then meat? saith, Anim• hoc loco pro istâ vita positā noverimus, know we, that the soule in this place is put for this life, whose retinacle or stay, is the corporall sustenance we daily take.
S. Augustine in his second Book Concerning christ his Sermon upon the Mount, upon these words, Nonne anima plus est, quàm Esca? Is not the soul more then meat? Says, Anim• hoc loco Pro istâ vita positā noverimus, know we, that the soul in this place is put for this life, whose retinacle or stay, is the corporal sustenance we daily take.
In each place, the soule is put for life; and accordingly is it rendered in our newest English: in the one place, Is not the life more then meate? in the other, He that loueth his life, shall loose it.
In each place, the soul is put for life; and accordingly is it rendered in our Newest English: in the one place, Is not the life more then meat? in the other, He that loves his life, shall lose it.
A mighty man is not deliuered by much strength, NONLATINALPHABET Gibbor, a mighty man is not deliuered from the danger and power of his enemies, by much or great strength, of himselfe, or others for him.
A mighty man is not Delivered by much strength, Gibbor, a mighty man is not Delivered from the danger and power of his enemies, by much or great strength, of himself, or Others for him.
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But if he will needs glory, let him glory in this, that he vnderstandeth and knoweth the Lord. Vpon this Lord, the Lord of Heauen and Earth, creator of the waters, and King of euery creature, let vs wholy depend;
But if he will needs glory, let him glory in this, that he understandeth and Knoweth the Lord. Upon this Lord, the Lord of Heaven and Earth, creator of the waters, and King of every creature, let us wholly depend;
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HE that handleth the bow, is in the language of the Septuagint, NONLATINALPHABET, the bowman, the archer, the shooter. He shall not stand ] Hee shall not dare to abide his ground:
HE that handleth the bow, is in the language of the septuagint,, the bowman, the archer, the shooter. He shall not stand ] He shall not Dare to abide his ground:
or, if he abide it, he shall not be able to bend his bow; so through feare shall the ioynts of his loynes be loosed, and his knees shall smite the one against the other.
or, if he abide it, he shall not be able to bend his bow; so through Fear shall the Joints of his loins be loosed, and his knees shall smite the one against the other.
From hence ariseth this doctrine, Its not the bow and arrowes, or sword, or any other instrument of warre, that can any whit avayle vs, when God will punish.
From hence arises this Doctrine, Its not the bow and arrows, or sword, or any other Instrument of war, that can any whit avail us, when God will Punish.
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acknowledgeth the Lord, and him onely, to be his strength, his succour, his fortresse, his deliuerer, his God, his rocke wherein he trusteth, his buckler, the horne of his saluation, and his high tower.
acknowledgeth the Lord, and him only, to be his strength, his succour, his fortress, his deliverer, his God, his rock wherein he Trusteth, his buckler, the horn of his salvation, and his high tower.
The like he doth, Psal. 144.1, 2. Where, what is his strength, but the Lord? What his goodnesse, his fortresse, his high tower, his deliuerer, his shield, but the Lord? The Lord alone is he, in whom Dauid trusteth.
The like he does, Psalm 144.1, 2. Where, what is his strength, but the Lord? What his Goodness, his fortress, his high tower, his deliverer, his shield, but the Lord? The Lord alone is he, in whom David Trusteth.
The bow, the sword, the speare, and euery other militarie weapon, he knew to be meere vanitie without help• from the Lord: and therefore the Lord was to him in steed of all.
The bow, the sword, the spear, and every other military weapon, he knew to be mere vanity without help• from the Lord: and Therefore the Lord was to him in steed of all.
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And let the Lord be to vs in steed of all, in steed, of bow, of sword, of speare, of buckler, of shield, of fortresse, of tower, and of euery other militarie engine, and vnder the shadow and couert of his wings, we shall be safe.
And let the Lord be to us in steed of all, in steed, of bow, of sword, of spear, of buckler, of shield, of fortress, of tower, and of every other military engine, and under the shadow and covert of his wings, we shall be safe.
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Must the Lord be vnto vs in steed of all? In steed of bow, of sword, of speare, and the rest? Ergóne omnis armorum vsus abijciendus? VVhat? Shall we therefore condemne, cast away,
Must the Lord be unto us in steed of all? In steed of bow, of sword, of spear, and the rest? Ergóne omnis armorum vsus abijciendus? What? Shall we Therefore condemn, cast away,
or neglect, the bow, the sword, the speare, all kind of artillerie, furniture, or munition that men doe vse, either for the priuate defence of themselues,
or neglect, the bow, the sword, the spear, all kind of Artillery, furniture, or munition that men do use, either for the private defence of themselves,
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This were too too Anabaptisticall. And I am no Anabaptist, that I should maintaine it to be vnlawfull for a Christian, either to make weapons for the vse of man,
This were too too Anabaptistical. And I am no Anabaptist, that I should maintain it to be unlawful for a Christian, either to make weapons for the use of man,
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And sometime he putteth it into the hand of a priuate man. A priuate man when he is assailed of his enemie, may take the sword in way of his owne defence,
And sometime he putteth it into the hand of a private man. A private man when he is assailed of his enemy, may take the sword in Way of his own defence,
The bow, the sword, the speare, and other instruments of warre, are not to be condemned, not to be cast away, not to be neglected, but to be vsed. Non reijcitur vsus, sed fiducia;
The bow, the sword, the spear, and other Instruments of war, Are not to be condemned, not to be cast away, not to be neglected, but to be used. Non reijcitur vsus, sed Fiducia;
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in him I doe wholy trust. Thus NONLATINALPHABET, thus fortified & fensed with power from aboue, we are to fight against our visible enemies: and thus fortified and fensed with power from aboue, we are to fight against our Spirituall enemies. The chiefe of them is the Deuill.
in him I do wholly trust. Thus, thus fortified & fenced with power from above, we Are to fight against our visible enemies: and thus fortified and fenced with power from above, we Are to fight against our Spiritual enemies. The chief of them is the devil.
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Our fight against him is a daily fight. For our direction in this fight, we haue S. Chrysostomes direction. VVhen thou art to combat with the Deuill, say, I trust not in my weapons.
Our fight against him is a daily fight. For our direction in this fight, we have S. Chrysostomes direction. When thou art to combat with the devil, say, I trust not in my weapons.
I trust not in mine owne strength, or mine owne righteousnesse, but in the mercy of God: say with Daniel, chap. 9.18. O my God, encline thine eare and heare:
I trust not in mine own strength, or mine own righteousness, but in the mercy of God: say with daniel, chap. 9.18. Oh my God, incline thine ear and hear:
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the swift of foote shall not deliuer. Shall not deliuer! What shall he not deliuer; Supply the defect according to the last clauses of this and the former verse:
the swift of foot shall not deliver. Shall not deliver! What shall he not deliver; Supply the defect according to the last clauses of this and the former verse:
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Though as a roaring Lyon he walketh about seeking whom he may devoure, yet shall we, placing all our hope and confidence in thee our Lord and God, be safe vnder thy protection.
Though as a roaring lion he walks about seeking whom he may devour, yet shall we, placing all our hope and confidence in thee our Lord and God, be safe under thy protection.
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Protect & keep vs, O Lord, among the manifold dangers of this life, and in thy good time, by the conduct of thy fauour, bring vs home from this valley of miserie and mourning, to that our hoped for country of eternall glory, where we may with all Saints sing vnto thee a perpetuall Halleluiah.
Pact & keep us, Oh Lord, among the manifold dangers of this life, and in thy good time, by the conduct of thy favour, bring us home from this valley of misery and mourning, to that our hoped for country of Eternal glory, where we may with all Saints sing unto thee a perpetual Halleluiah.
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Neither he that is of an expedite and agile bodie, nor the strong man, nor the mightie, nor the bow-man, nor the swift of foote, nor the horse-man, nor the couragious, and stout of heart shall be able to helpe himselfe in that day, in the day of Gods vengeance.
Neither he that is of an expedite and agile body, nor the strong man, nor the mighty, nor the bowman, nor the swift of foot, nor the horseman, nor the courageous, and stout of heart shall be able to help himself in that day, in the day of God's vengeance.
of the swift of foote, of the horseman, of the couragious and stout of heart. Begin we with the swift of foote. It is the next branch that followeth, vers. 15. And he that is swift of foote shall not deliuer himselfe. THe originall is;
of the swift of foot, of the horseman, of the courageous and stout of heart. Begin we with the swift of foot. It is the next branch that follows, vers. 15. And he that is swift of foot shall not deliver himself. THe original is;
and the full shall be, Velox pedibus, non liberabit animam suam, the swift of foote shall not deliuer his soule; His soule, that is, his life, or himselfe.
and the full shall be, Swift pedibus, non Liberabit animam suam, the swift of foot shall not deliver his soul; His soul, that is, his life, or himself.
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the swift of foote shall not be saued, or, shall not escape, or, shall not deliuer himselfe; you will forth-with vnderstand, that, a man cannot by the swiftnesse of his feete out-runne God.
the swift of foot shall not be saved, or, shall not escape, or, shall not deliver himself; you will forthwith understand, that, a man cannot by the swiftness of his feet outrun God.
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He that fleeth of them, shall not flee away; and he that escapeth of them shall not be deliuered. And with that Eccles. 9.11. There is no race to the swift, or, In running it helpeth not to be swift:
He that fleeth of them, shall not flee away; and he that escapeth of them shall not be Delivered. And with that Eccles. 9.11. There is no raze to the swift, or, In running it Helpeth not to be swift:
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The many euidences of holy Writ, which are vsually brought to proue, that God is euery where present, and in all places at once, may serue for a further ratification of my propounded doctrine.
The many evidences of holy Writ, which Are usually brought to prove, that God is every where present, and in all places At once, may serve for a further ratification of my propounded Doctrine.
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For if God be euery where present, if he be at once in all places, then certainely there is no refuge for man against him, no euasion, no escaping by flight.
For if God be every where present, if he be At once in all places, then Certainly there is no refuge for man against him, no evasion, no escaping by flight.
Can they not? How then may that be excused which we read of Adam and his wife, Gen. 3.8. that they HID themselues from the presence of the Lord God among the trees of the garden? How that which we read of Cain, Gen. 4.16. that he went out from the presence of the Lord? How that which we read of Ionah, chap. 1.3. that he, when he was sent to Ni•iveh, rose vp to flee to Tarshish from the presence of the Lord.
Can they not? How then may that be excused which we read of Adam and his wife, Gen. 3.8. that they HID themselves from the presence of the Lord God among the trees of the garden? How that which we read of Cain, Gen. 4.16. that he went out from the presence of the Lord? How that which we read of Jonah, chap. 1.3. that he, when he was sent to Ni•iveh, rose up to flee to Tarshish from the presence of the Lord.
So S. Austine lib. 11. de Genesi ad literam cap. 33. A third opinion there is, that taxeth Adam and Eue of infidelitie and impenitencie, for hiding of themselues:
So S. Augustine lib. 11. de Genesis ad Literam cap. 33. A third opinion there is, that Taxes Adam and Eve of infidelity and impenitency, for hiding of themselves:
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It is no ill or idle opinion, to say that, Perhaps Adam and his wife, for want of experience (for they had neuer fallen before) might thinke, that by running among the trees of Paradise they might hide themselues.
It is no ill or idle opinion, to say that, Perhaps Adam and his wife, for want of experience (for they had never fallen before) might think, that by running among the trees of Paradise they might hide themselves.
They hid themselues, that is, they would haue hid themselues, they would but could not. The second scruple, concerneth Caine his going out from the presence of the Lord.
They hid themselves, that is, they would have hid themselves, they would but could not. The second scruple, concerns Cain his going out from the presence of the Lord.
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the place where God was first worshipped by sacrifice, and shewed visible signes of his presence: And that it doth sometime signifie the grace of God, his fauour, his care, his prouidence, and protection. In both these respects may Cain be said to haue gone out from the presence of the Lord.
the place where God was First worshipped by sacrifice, and showed visible Signs of his presence: And that it does sometime signify the grace of God, his favour, his care, his providence, and protection. In both these respects may Cain be said to have gone out from the presence of the Lord.
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Thou hast driuen me out this day from the face of the earth, that is, Thou expellest me from my natiue soyle, which to me is most deare & sweete, wherein I was borne, haue beene bred vp,
Thou hast driven me out this day from the face of the earth, that is, Thou expellest me from my native soil, which to me is most deer & sweet, wherein I was born, have been bred up,
that he left the whole border and ground of Israel, where the presence of the Lord, though it were not more then in other places, was yet more euident by the manifestations of his fauours and graces towards them.
that he left the Whole border and ground of Israel, where the presence of the Lord, though it were not more then in other places, was yet more evident by the manifestations of his favours and graces towards them.
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There was the arke of the couenant, and the sanctuary, there the Lord gaue them answere by dreames, and oracles: there were other more speciall fauours of the Lords abode there.
There was the Ark of the Covenant, and the sanctuary, there the Lord gave them answer by dreams, and oracles: there were other more special favours of the lords Abided there.
Others by this fleeing of Ionah from the presence of the Lord, doe vnderstand his turning his backe vpon the Lord, his shaking off the yoke of the Lord, his wilfull renouncing the Commandement of the Lord; his departing from his dutie and from the execution of his office, enioyned him by the Lord.
Others by this fleeing of Jonah from the presence of the Lord, do understand his turning his back upon the Lord, his shaking off the yoke of the Lord, his wilful renouncing the Commandment of the Lord; his departing from his duty and from the execution of his office, enjoined him by the Lord.
Where thus saith he, vnto Ahab: As the Lord God of Israell liueth, before whom I stand, there shall not be dew nor raine these yeares, but according to my word.
Where thus Says he, unto Ahab: As the Lord God of Israel lives, before whom I stand, there shall not be due nor rain these Years, but according to my word.
And so is it by Elizeus in those his words to Naaman the Syrian. 2. King. 5.16. As the Lord liueth before whom I stand, I will receiue no blessing of thee.
And so is it by Elisha in those his words to Naaman the Syrian. 2. King. 5.16. As the Lord lives before whom I stand, I will receive no blessing of thee.
As the Lord liueth before whom I stand, a witnesse to my actions, the searcher of my heart, whose honour and seruice I tender more then mine owne gaine, I will receiue no blessing, no reward of thee.
As the Lord lives before whom I stand, a witness to my actions, the searcher of my heart, whose honour and service I tender more then mine own gain, I will receive no blessing, no reward of thee.
Now if they, who duely serue the Lord, are said to stand before the Lord, and to be in his presence, then may they who cast off the yoke of the seruice due vnto him,
Now if they, who duly serve the Lord, Are said to stand before the Lord, and to be in his presence, then may they who cast off the yoke of the service due unto him,
There is no refuge, no euasion, no escaping, no hiding, no fleeing from the face of the Lord, from his presence, from his iudgments, no not for the swift of foote. Well.
There is no refuge, no evasion, no escaping, no hiding, no fleeing from the face of the Lord, from his presence, from his Judgments, no not for the swift of foot. Well.
This rider of the Horse is in the Septuagint NONLATINALPHABET, the horseman. Cyrill calls him so. So doth Castalio, and Taverner, in his English translation.
This rider of the Horse is in the septuagint, the horseman. Cyril calls him so. So does Castalio, and Taverner, in his English Translation.
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In the Vulgar Latin he is Ascensor equi. So is he in S. Hierome. The appellation pleaseth Luther, and Calvin, and Osiander. Nor doth Gualter dislike it.
In the vulgar Latin he is Ascensor equi. So is he in S. Jerome. The appellation Pleases Luther, and calvin, and Osiander. Nor does Gualter dislike it.
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Shall not deliuer himselfe. In the Hebrew it is, he shall not deliuer his soule. So is it in the Chaldee. The reading is retained by Brentius, Calvin, Drusius, Vatablus, and Mercer. In the Septuagint it is NONLATINALPHABET, he shall not saue his soule. It is the very reading of S. Hierome, and S. Cyrill, and the author of the Vulgar Latin: and is followed by Luther and by Munster.
Shall not deliver himself. In the Hebrew it is, he shall not deliver his soul. So is it in the Chaldee. The reading is retained by Brent, calvin, Drusius, Vatablus, and Mercer. In the septuagint it is, he shall not save his soul. It is the very reading of S. Jerome, and S. Cyril, and the author of the vulgar Latin: and is followed by Luther and by Munster.
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and therefore some haue read, He shall not deliuer himselfe. So Tremellius and Iunius, and Piscator: and so we read in our newest English Bible, He shall not deliuer himselfe.
and Therefore Some have read, He shall not deliver himself. So Tremellius and Iunius, and Piscator: and so we read in our Newest English bible, He shall not deliver himself.
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This rider of the horse, this horseman mounting, sitting, or carried on horsebacke, shall not deliuer, shall not saue his soule, his life, himselfe. The lesson we are to learne from hence, is, He that is mounted on horsebacke, hath no aduantage aboue others,
This rider of the horse, this horseman mounting, sitting, or carried on horseback, shall not deliver, shall not save his soul, his life, himself. The Lesson we Are to Learn from hence, is, He that is mounted on horseback, hath no advantage above Others,
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Be thine horse euery way answerable to that Horse (of which thou maist read in the Booke of Iob chap. 39.) whose necke is clothed with thunder, the glory of whose nostrils is terrour; that paweth in the valley, and reioyceth in his strength, and goeth on to meet the armed men;
Be thine horse every Way answerable to that Horse (of which thou Mayest read in the Book of Job chap. 39.) whose neck is clothed with thunder, the glory of whose nostrils is terror; that paweth in the valley, and rejoices in his strength, and Goes on to meet the armed men;
Yet when thou considerest the comely feature and proportion of thy horse, his stout courage, his admired swiftnesse, ista omnia, velut promittunt tibi de illo salutem, all these things doe,
Yet when thou Considerest the comely feature and proportion of thy horse, his stout courage, his admired swiftness, ista omnia, velut promittunt tibi de illo salutem, all these things do,
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and shall not deliuer any man by his great strength. This is it, which you may read in the Booke of Prouerbs chap. 21.31. The horse is prepared against the day of battell, but safetie is of the Lord.
and shall not deliver any man by his great strength. This is it, which you may read in the Book of Proverbs chap. 21.31. The horse is prepared against the day of battle, but safety is of the Lord.
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Let the Lord rebuke, yea, let him but speake the word, both the chariot and horse shall be cast into a dead sleepe. So we read, Psal. 76.6. The meaning is:
Let the Lord rebuke, yea, let him but speak the word, both the chariot and horse shall be cast into a dead sleep. So we read, Psalm 76.6. The meaning is:
In the strength of this conceit, furnishing himselfe with horses and chariots of warre, six hundred chariots, and all the chariots of Egypt, accompanied with his nobles, captaines, and souldiers he marched furiously and pursued the Israelites, euen to the middest of the Red Sea: To the middest of that Sea they came,
In the strength of this conceit, furnishing himself with Horses and chariots of war, six hundred chariots, and all the chariots of Egypt, accompanied with his Nobles, Captains, and Soldiers he marched furiously and pursued the Israelites, even to the midst of the Read Sea: To the midst of that Sea they Come,
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& no one waue rose vp against them, to wet so much as the hoofes of their horses. When they were come so far (too farre to returne) they were sodainely striken with their last terrour.
& no one wave rose up against them, to wet so much as the hoofes of their Horses. When they were come so Far (too Far to return) they were suddenly stricken with their last terror.
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For the Sea shut her mouth vpon them, and swallowed them vp in her waues: you know it to be so, Exod. 14.26. Where is now the safetie, which they promised themselues by their Horses and Chariots? I must againe say, Mendax equus ad salutem, A horse is a lying thing for safetie, a vaine thing to saue a man. Thus is my doctrine confirmed;
For the Sea shut her Mouth upon them, and swallowed them up in her waves: you know it to be so, Exod 14.26. Where is now the safety, which they promised themselves by their Horses and Chariots? I must again say, Mendax equus ad salutem, A horse is a lying thing for safety, a vain thing to save a man. Thus is my Doctrine confirmed;
It may first serue for reproofe of such, as for the time of warre doe glory in the multitude and strength of their horses, and presume that they shall preuaile and get the victory by the valour of their horsemen. The holy Scripture would haue them to be of an other minde,
It may First serve for reproof of such, as for the time of war do glory in the multitude and strength of their Horses, and presume that they shall prevail and get the victory by the valour of their horsemen. The holy Scripture would have them to be of an other mind,
But they will not change their mind, they will not be thus perswaded. To these therefore thus saith the Lord God, the holy one of Israel, Esa. 30.15. In returning and rest shall yee be saued, in quietnes and confidence, shall be your strength; and ye would not. But ye said;
But they will not change their mind, they will not be thus persuaded. To these Therefore thus Says the Lord God, the holy one of Israel, Isaiah 30.15. In returning and rest shall ye be saved, in quietness and confidence, shall be your strength; and you would not. But you said;
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Will you flee vpon horses? therefore shall yee flee. Will ye ride vpon the swift? therefore shall they that pursue you be swift. A thousand of you shall flee at the rebuke of one: or at the most at the rebuke of fiue shall ye flee till yee be left as a beacon vpon the top of a mountaine,
Will you flee upon Horses? Therefore shall ye flee. Will you ride upon the swift? Therefore shall they that pursue you be swift. A thousand of you shall flee At the rebuke of one: or At the most At the rebuke of fiue shall you flee till ye be left as a beacon upon the top of a mountain,
and as an ensigne on a hill. Against these there is a curse gone forth, Esa. 31.1. Woe be vnto them that goe downe to Egypt for helpe, and trust in horses, and comfort themselues with chariots, because they are many; and with horsemen, because they are lustie and strong:
and as an ensign on a hill. Against these there is a curse gone forth, Isaiah 31.1. Woe be unto them that go down to Egypt for help, and trust in Horses, and Comfort themselves with chariots, Because they Are many; and with horsemen, Because they Are lusty and strong:
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Sith it is euident, that these cannot deliuer vs, from any the least iudgement, that God in his displeasure shall lay vpon vs. Let vs for euer trust in the Lord alone, and his power.
Sith it is evident, that these cannot deliver us, from any the least judgement, that God in his displeasure shall lay upon us Let us for ever trust in the Lord alone, and his power.
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Hee shall be as a tree planted by the waters, that spreadeth out her rootes by the riuer, whom the heat, when it commeth, cannot hurt, whose leaues are alwayes greene, that is not carefull in the yeare of drought, and neuer ceaseth from yeelding fruit.
He shall be as a tree planted by the waters, that spreadeth out her roots by the river, whom the heat, when it comes, cannot hurt, whose leaves Are always green, that is not careful in the year of drought, and never ceases from yielding fruit.
In this comparison betweene a faithfull man, that trusteth in the Lord, and a tree planted by the waters side, we may note the stedfastnesse and stabilitie wherewith the faithfull people of God are supported,
In this comparison between a faithful man, that Trusteth in the Lord, and a tree planted by the waters side, we may note the steadfastness and stability wherewith the faithful people of God Are supported,
But I will not here make any excursion. Let that which hath alreadie beene deliuered suffice for the explication of the 15. verse. The sixteenth followeth.
But I will not Here make any excursion. Let that which hath already been Delivered suffice for the explication of the 15. verse. The sixteenth follows.
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HE that is couragious among the mightie ] This couragious man is in the Hebrew thus described, the stout of heart among the mightie. In the Vulgar Latin thus:
HE that is courageous among the mighty ] This courageous man is in the Hebrew thus described, the stout of heart among the mighty. In the vulgar Latin thus:
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fortis animo inter robustes, the stout of courage among the strong; so Drusius. Some thus, fortis animo inter potentissim•s, the stout of courage among the mightie;
fortis animo inter robustes, the stout of courage among the strong; so Drusius. some thus, fortis animo inter potentissim•s, the stout of courage among the mighty;
so Vatablus Munster thus translates it, qui inter fortes virili est corde, he that is of a manly heart among the stout. In Tauerners translation thus I read;
so Vatablus Munster thus translates it, qui inter forts virili est cord, he that is of a manly heart among the stout. In Taverners Translation thus I read;
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for NONLATINALPHABET, some haue NONLATINALPHABET, so it must be, inventum cor eius in potentatibus, his heart is found in potentates or dominions. Its obscure enough. S. Cyrill vnfolds it:
for, Some have, so it must be, Inventum cor eius in potentatibus, his heart is found in potentates or Dominions. Its Obscure enough. S. Cyril unfolds it:
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Such is the exposition that Petrus Lusitanus giues of these words, robustu• corde inter sortes, the strong of heart among the stout, that is, saith he, robustorum corde robustissimus, & fortium fortissimus, of the strong of heart the strongest and of stout men the stoutest:
Such is the exposition that Peter Lusitanus gives of these words, robustu• cord inter sorts, the strong of heart among the stout, that is, Says he, robustorum cord robustissimus, & fortium fortissimus, of the strong of heart the Strongest and of stout men the Stoutest:
Of this couragious man, couragious among the mighty, notwithstanding his strength, his mighty, his manhood, his valour, his stoutnesse, his hardinesse, his couragiousnes, it is said, that he shall flie away.
Of this courageous man, courageous among the mighty, notwithstanding his strength, his mighty, his manhood, his valour, his stoutness, his hardiness, his couragiousnes, it is said, that he shall fly away.
NONLATINALPHABET ianus, he shall flee away. Shall he flee away? How is it possible? Is not the contrary already confirmed by all the passages of the two precedent verses, the 14. and the 15? Yes it hath.
ianus, he shall flee away. Shall he flee away? How is it possible? Is not the contrary already confirmed by all the passages of the two precedent Verses, the 14. and the 15? Yes it hath.
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I therefore vnderstand by this flying away, not simply a flying away, but onely a desire, or an endeauour to flie away. He shall flie away, that is, he shall desire to flie away, or, he shall endeauour to flie away; yet to his litle or no aduantage,
I Therefore understand by this flying away, not simply a flying away, but only a desire, or an endeavour to fly away. He shall fly away, that is, he shall desire to fly away, or, he shall endeavour to fly away; yet to his little or no advantage,
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He shall flee away NONLATINALPHABET hharom naked. A man is sometimes said to be naked, when he wanteth necessaries for the supply of present occasions.
He shall flee away hharom naked. A man is sometime said to be naked, when he Wants necessaries for the supply of present occasions.
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But when shall this couragious man be in such a streight, as that he shall be faine to flee away naked? It shall bee, saith my text NONLATINALPHABET Baijom habu, in that day. In that day, the day of Gods iudgement:
But when shall this courageous man be in such a straight, as that he shall be feign to flee away naked? It shall be, Says my text Baijom habu, in that day. In that day, the day of God's judgement:
in that day, when God will exercise his iudgment against the rebellious, and refractarie. This day may be called the day of the Lord, whereof we read, Esai. 13.6. Howle yee, for the day of the Lord is at hand:
in that day, when God will exercise his judgement against the rebellious, and refractory. This day may be called the day of the Lord, whereof we read, Isaiah. 13.6. Howl ye, for the day of the Lord is At hand:
it shall come as a destruction from the Almighty. It is so called, Ioel 1.15. Alas for the day: for the day of the Lord is at hand, and as a destruction from the Almighty shall it come.
it shall come as a destruction from the Almighty. It is so called, Joel 1.15. Alas for the day: for the day of the Lord is At hand, and as a destruction from the Almighty shall it come.
This day, the day of the Lord, for the horror thereof, is by our Prophet Amos called darknesse, chap. 5.18. Woe vnto you, that desire the day of the Lord:
This day, the day of the Lord, for the horror thereof, is by our Prophet Amos called darkness, chap. 5.18. Woe unto you, that desire the day of the Lord:
I cannot better set forth vnto you the state of this day, then the Prophet Zephaniah doth, chap. 1.15. Read him, and you shall finde this day, the day of the Lord, to be a day of wrath, a day of trouble and distresse, a day of wastnesse and desolation, a day of darknesse and gloominesse, a day of clouds and thicke darknesse, a day of the trumpet and alarme.
I cannot better Set forth unto you the state of this day, then the Prophet Zephaniah does, chap. 1.15. Read him, and you shall find this day, the day of the Lord, to be a day of wrath, a day of trouble and distress, a day of wastness and desolation, a day of darkness and gloominess, a day of Clouds and thick darkness, a day of the trumpet and alarm.
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The Lord, the God of truth, who lyeth not nor deceiueth, whose words are yea and amen, who euer doth according to that he saith, and accomplisheth what he speaketh, he it is, that here threatneth the couragious among the mighty, that they shall flee away naked in the day of their visitation.
The Lord, the God of truth, who lies not nor deceiveth, whose words Are yea and Amen, who ever does according to that he Says, and accomplisheth what he speaks, he it is, that Here threatens the courageous among the mighty, that they shall flee away naked in the day of their Visitation.
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It came to passe in the dayes of Peka K. of Israel, at what time Tiglath Pilesar K. of Assyria came vp against the Israelites, tooke diuers of their Cities, the whole Region that was beyond Iordan, the possession of the Reubenites, Gadites, and halfe tribe of Manasseh, yea all the land of Nephthali:
It Come to pass in the days of Peka K. of Israel, At what time Tiglath Pilesar K. of Assyria Come up against the Israelites, took diverse of their Cities, the Whole Region that was beyond Iordan, the possession of the Reubenites, Gadites, and half tribe of Manasses, yea all the land of Nephthali:
After that in the dayes of Hoseah sonne of Elah, the last of the Kings of Israel, this prediction was fulfilled, at what time Salmanasser King of Assyria invaded Israel, the Kingdome of the ten Tribes, tooke Samaria, and carried much people away into Assyria. Of this we read 2. King. 17.6. In that day, that day when Tiglath Pilesar preuailed against Israel, and that day wherein Salmanasser was conqueror, he that was couragious among the mighty, was faine no doubt to runne away, and that naked, according to this prediction, He that is couragious among the mighty, shall flee away naked in that day.
After that in the days of Hosea son of Elah, the last of the Kings of Israel, this prediction was fulfilled, At what time Salmanasser King of Assyria invaded Israel, the Kingdom of the ten Tribes, took Samaria, and carried much people away into Assyria. Of this we read 2. King. 17.6. In that day, that day when Tiglath Pilesar prevailed against Israel, and that day wherein Salmanasser was conqueror, he that was courageous among the mighty, was feign no doubt to run away, and that naked, according to this prediction, He that is courageous among the mighty, shall flee away naked in that day.
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as the blind man doth in darkenesse. It shall then be with him, as it was with Belshazzar the King, Daniel 5.6. His countenance shall bee changed, his thoughts shall trouble him, the ioynes of his loynes shall be loosed, and his knees shall smite one against the other.
as the blind man does in darkness. It shall then be with him, as it was with Belshazzar the King, daniel 5.6. His countenance shall be changed, his thoughts shall trouble him, the joins of his loins shall be loosed, and his knees shall smite one against the other.
Yea then (for then will the Lord arise to shake terribly the earth ) then shall he goe into the holes and clefts of the ragged rockes, and into the caues of the earth, for feare of the Lord, and for the glory of his Maiestie.
Yea then (for then will the Lord arise to shake terribly the earth) then shall he go into the holes and clefts of the ragged Rocks, and into the caves of the earth, for Fear of the Lord, and for the glory of his Majesty.
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So saith Esay elegantly, chap. 2.19, 21. And say you now, what can a stout courage, a valiant heart, a bold spirit steed a man in that day, in the day of Gods vengeance? You must needs confesse, it can steed him nothing. Nothing!
So Says Isaiah elegantly, chap. 2.19, 21. And say you now, what can a stout courage, a valiant heart, a bold Spirit steed a man in that day, in the day of God's vengeance? You must needs confess, it can steed him nothing. Nothing!
We shall the better make it if we will summe vp together those naturall abilities, which our Prophet Amos hath here disabled, from yeelding any helpe vnto vs in the day of God his reuengement:
We shall the better make it if we will sum up together those natural abilities, which our Prophet Amos hath Here disabled, from yielding any help unto us in the day of God his revengement:
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If neither he that is of an expedite and agile bodie, nor the strong man, nor the mightie man, nor the bow-man, nor the swift of foot, nor the horseman, shall in that day be able to deliuer or helpe himselfe: if he that is couragious among the mightie, shall be faine to runne away naked in that day, whence then shall we in that day looke for safetie? It must not be from any ayde of man.
If neither he that is of an expedite and agile body, nor the strong man, nor the mighty man, nor the bowman, nor the swift of foot, nor the horseman, shall in that day be able to deliver or help himself: if he that is courageous among the mighty, shall be feign to run away naked in that day, whence then shall we in that day look for safety? It must not be from any aid of man.
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Now the Vse we are to make hereof is, that we trust not in man, or in any thing that is in or about man. To this dutie we are aduised by the Prophet Esai, chap. 2.22. Cease yee from man, whose breath is in his nostrils:
Now the Use we Are to make hereof is, that we trust not in man, or in any thing that is in or about man. To this duty we Are advised by the Prophet Isaiah, chap. 2.22. Cease ye from man, whose breath is in his nostrils:
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for wherein is he to be accounted of? If you will be safe and without danger in the day of trouble, Cease from man; See that yee haue no confidence, no affiance in him,
for wherein is he to be accounted of? If you will be safe and without danger in the day of trouble, Cease from man; See that ye have no confidence, no affiance in him,
Then where is his helpe? Weake, fraile, and brittle man, wherein is he to be accounted of? Is he to be accounted of for any thing that is in him? for his actiuitie, for his dexteritie, for his valour, for his wisedome, or the like? No:
Then where is his help? Weak, frail, and brittle man, wherein is he to be accounted of? Is he to be accounted of for any thing that is in him? for his activity, for his dexterity, for his valour, for his Wisdom, or the like? No:
Put not your trust in Princes, nor in any sonne of man, in whom there is no helpe, his breath goeth forth, he returneth to his earth, in that very day his thoughts perish.
Put not your trust in Princes, nor in any son of man, in whom there is no help, his breath Goes forth, he returns to his earth, in that very day his thoughts perish.
But there is no helpe in them ] no helpe in them? Why so? Their breath goeth forth ] They dye. What if they dye? Is there no place for them in Heauen among the starres? No, they returne to their earth ] there to participate with rottennesse and corruption.
But there is no help in them ] no help in them? Why so? Their breath Goes forth ] They die. What if they die? Is there no place for them in Heaven among the Stars? No, they return to their earth ] there to participate with rottenness and corruption.
It is better ] by infinite degrees, absolutely and simply better, to trust in the Lord ] to trust stedfastly in him alone, then to put any confidence ] any manner of trust or confidence, in man ] of what estate or dignity soeuer he be,
It is better ] by infinite Degrees, absolutely and simply better, to trust in the Lord ] to trust steadfastly in him alone, then to put any confidence ] any manner of trust or confidence, in man ] of what estate or dignity soever he be,
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Its euery way better to trust in the Lord, then to trust in such, euer good to trust in the Lord, but neuer good to trust in man. Trust we in the Lord, and blessed shall we be:
Its every Way better to trust in the Lord, then to trust in such, ever good to trust in the Lord, but never good to trust in man. Trust we in the Lord, and blessed shall we be:
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neither from him, that is of an expedite, and agile bodie, nor from the strong man, nor from the mightie man, nor from the bow-man, nor from the swift of foote, nor from the horseman, nor from the couragious among the mightie, nor from any thing else that is in man,
neither from him, that is of an expedite, and agile body, nor from the strong man, nor from the mighty man, nor from the bowman, nor from the swift of foot, nor from the horseman, nor from the courageous among the mighty, nor from any thing Else that is in man,
Heare this word, that the Lord hath spoken against you, O children of Israel, against the whole family, which I brought vp from the land of Aegypt, saying,
Hear this word, that the Lord hath spoken against you, Oh children of Israel, against the Whole family, which I brought up from the land of Egypt, saying,
HAuing heretofore, by the gracious assistance of the Almighty, finished my Exposition vpon the first and second Chapters of this Prophesie of Amos, I doe now aduenture vpon the third, in a sure hope and confidence, of the continuance of the same assistance vnto me, not doubting,
Having heretofore, by the gracious assistance of the Almighty, finished my Exposition upon the First and second Chapters of this Prophesy of Amos, I do now adventure upon the third, in a sure hope and confidence, of the Continuance of the same assistance unto me, not doubting,
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yet happy in warre, had vanquished and subdued many of the Syrians, and had recouered the coast of Israel from the entring of Hamath, vnto the Sea of the plaine;
yet happy in war, had vanquished and subdued many of the Syrians, and had recovered the coast of Israel from the entering of Hamath, unto the Sea of the plain;
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The parts are three: 1 An Exordium, or an entrance into the Sermon, vers. 1. 2 A Proposition, containing the summe of that whereof he admonisheth them, vers. 2. 3 An Enarration, a Declaration, an Exposition, or an Expolition of the matter in hand, from the third vers. to the end of the Chapter.
The parts Are three: 1 an Exordium, or an Entrance into the Sermon, vers. 1. 2 A Proposition, containing the sum of that whereof he Admonisheth them, vers. 2. 3 an Enarration, a Declaration, an Exposition, or an Expolition of the matter in hand, from the third vers. to the end of the Chapter.
and came out of the loines of Iacob, whose name was changed to Israel; whereby they may well be admonished, either to insist in the steps of that holy Patriarch, or like disobedient and degenerate children to expect punishment from the Lord:
and Come out of the loins of Iacob, whose name was changed to Israel; whereby they may well be admonished, either to insist in the steps of that holy Patriarch, or like disobedient and degenerate children to expect punishment from the Lord:
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The third is taken from the memory of their greatest deliuerance, their deliuerance out of Aegypt. By this benefit, had there beene nothing else, were the Israelites deepely obliged to giue eare to the Word of the Lord their Redeemer and deliuerer.
The third is taken from the memory of their greatest deliverance, their deliverance out of Egypt. By this benefit, had there been nothing Else, were the Israelites deeply obliged to give ear to the Word of the Lord their Redeemer and deliverer.
Heare this Word, that the Lord hath spoken against you, O children of Israel, against the whole family which I brought vp from the land of Aegypt, saying.
Hear this Word, that the Lord hath spoken against you, Oh children of Israel, against the Whole family which I brought up from the land of Egypt, saying.
Heare it interiori auditu: so Albertus Magnus expounds it, Heare with your inward hearing. In the phrase of the Gospell, it is Audite & intelligite, Matth. 15.10. Heare and vnderstand.
Hear it interiori auditu: so Albert Magnus expounds it, Hear with your inward hearing. In the phrase of the Gospel, it is Audite & Understand, Matthew 15.10. Hear and understand.
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You children of Israel. The Hebrew is NONLATINALPHABET Benei Iischrael, sonnes of Israel. Children of Israel, or sonnes of Israel, the Israelites are meant.
You children of Israel. The Hebrew is Benei Israel, Sons of Israel. Children of Israel, or Sons of Israel, the Israelites Are meant.
First, the children of Israel, for the Israelites: So speake the Greekes, NONLATINALPHABET, the children of the Aethiopians, for Aethiopians themselues.
First, the children of Israel, for the Israelites: So speak the Greeks,, the children of the Ethiopians, for Ethiopians themselves.
Againe, the sonnes of Israel, for the Israelites. And so speake the Greekes, NONLATINALPHABET, the sonnes of the Grecians, for the Grecians themselues.
Again, the Sons of Israel, for the Israelites. And so speak the Greeks,, the Sons of the Greeks, for the Greeks themselves.
the sonnes of Iuda, and the sonnes of Ierusalem, ye sold to the sonnes of the Grecians; where the sonnes of Iuda are put for the people of Iuda, and the sonnes of Ierusalem for the inhabitants of Ierusalem, and the sonnes of the Grecians for the Grecians themselues:
the Sons of Iuda, and the Sons of Ierusalem, you sold to the Sons of the Greeks; where the Sons of Iuda Are put for the people of Iuda, and the Sons of Ierusalem for the inhabitants of Ierusalem, and the Sons of the Greeks for the Greeks themselves:
In the name of sonne, sometime the Nephew is to be vnderstood. So it is, Haggai 1.1. Zerubbabel is there called the sonne of Shealtiel; whose sonne hee was not, but Nephew, for hee was sonne of Pedaiah, and Pedaiah sonne of Schealtiel. And so is it Ezra 5.1.
In the name of son, sometime the Nephew is to be understood. So it is, Chaggai 1.1. Zerubbabel is there called the son of Shealtiel; whose son he was not, but Nephew, for he was son of Pedaiah, and Pedaiah son of Shealtiel. And so is it Ezra 5.1.
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for each of them may well bee vsed to signifie a Nation. The reason whereof Kimhi giueth, quia ab initio gentes singulae ab vno aliquo viro defluxerunt;
for each of them may well be used to signify a nation. The reason whereof Kimhi gives, quia ab initio gentes Singular ab vno Aliquo viro defluxerunt;
but Nephew; for he was the sonne of Barachiah, and Barachiah the sonne of Iddo. Now as a sonne is sometimes put for a Nephew, so are sonnes for a posterity; So in my Text, the sonnes of Israel are put for the posterity of Israel. The sonnes of Israel, Secundum carnem, non secundū spiritum, as Petrus à Figuciro speaketh;
but Nephew; for he was the son of Barachiah, and Barachiah the son of Iddo. Now as a son is sometime put for a Nephew, so Are Sons for a posterity; So in my Text, the Sons of Israel Are put for the posterity of Israel. The Sons of Israel, Secundum Carnem, non secundū spiritum, as Peter à Figuciro speaks;
Sonnes of Israel, such as were lineally descended from the loines of Iacob, who was surnamed Israel. These sonnes or children of Israel are here further described to be that whole family which the Lord brought vp from the land of Aegypt. Heare this Word, that the Lord hath spoken against you, O children of Israel, against the whole family, which I brought vp from the land of Aegypt.
Sons of Israel, such as were lineally descended from the loins of Iacob, who was surnamed Israel. These Sons or children of Israel Are Here further described to be that Whole family which the Lord brought up from the land of Egypt. Hear this Word, that the Lord hath spoken against you, Oh children of Israel, against the Whole family, which I brought up from the land of Egypt.
Against the whole family ] The Hebrew word here is NONLATINALPHABET Mischpachah, and signifieth a family. So its translated by Brentius, and Caluin, and Drusius, and Gualter, and Iunius, and Piscator: and so is it in our newest English; against the whole family.
Against the Whole family ] The Hebrew word Here is Mischpachah, and signifies a family. So its translated by Brent, and Calvin, and Drusius, and Gualter, and Iunius, and Piscator: and so is it in our Newest English; against the Whole family.
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it is a houshold consisting of persons of diuers sexes, ages, statures, strengths, and abilities. But this narrow signification of a family will not serue for this place.
it is a household consisting of Persons of diverse sexes, ages, statures, strengths, and abilities. But this narrow signification of a family will not serve for this place.
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Nation is a fitter word with Castalio: Heare this word, that the Lord pronounceth to you, to the whole Nation, which I brought vp from the land of Aegypt.
nation is a fitter word with Castalio: Hear this word, that the Lord pronounceth to you, to the Whole nation, which I brought up from the land of Egypt.
Against this family, that is, against this Nation of the Israelites. So haue you, Ierem. 8.3. Death shall be chosen rather than life, by all the residue of them that remaine of this euill family.
Against this family, that is, against this nation of the Israelites. So have you, Jeremiah 8.3. Death shall be chosen rather than life, by all the residue of them that remain of this evil family.
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This euill family is the nation of the Iewes. I read of the family of Aegypt, Zach. 14.18. and there the family of Aegypt, is the nation of the Aegyptians. Such is the signification of the word family in my Text;
This evil family is the Nation of the Iewes. I read of the family of Egypt, Zach 14.18. and there the family of Egypt, is the Nation of the egyptians. Such is the signification of the word family in my Text;
By this whole family of the children of Israel, some doe vnderstand all the people which the Lord brought vp from Aegypt, which afterward was rent into two Kingdomes, the Kingdome of Iudah, and the Kingdome of Israel. So Saint Hierome, and Remigius, and Hugo, and Lyra, and Dionysius. Some by the children of Israel doe vnderstand the Kingdome of Israel, the Kingdome of the ten Tribes,
By this Whole family of the children of Israel, Some do understand all the people which the Lord brought up from Egypt, which afterwards was rend into two Kingdoms, the Kingdom of Iudah, and the Kingdom of Israel. So Saint Jerome, and Remigius, and Hugo, and Lyram, and Dionysius. some by the children of Israel do understand the Kingdom of Israel, the Kingdom of the ten Tribes,
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Petrus à Figueiro takes this whole family to be here vsed Appositoriè, by Apposition, to expresse what is meant by the children of Israel. The children of Israel, that is, the whole family, kindred,
Peter à Figueiro Takes this Whole family to be Here used Appositoriè, by Apposition, to express what is meant by the children of Israel. The children of Israel, that is, the Whole family, kindred,
or nation of the Israelites which the Lord brought vp from the land of Aegypt. The like doth Tauerner in his English Bible; his Translation runnes thus:
or Nation of the Israelites which the Lord brought up from the land of Egypt. The like does Taverner in his English bible; his translation runs thus:
the Tribes of Iudah and Benjamin: to this sense, Heare this word, this sentence, that the Lord pronounceth against you, O children of Israel, and not against you alone,
the Tribes of Iudah and Benjamin: to this sense, Hear this word, this sentence, that the Lord pronounceth against you, Oh children of Israel, and not against you alone,
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If Iudah sinne as well as Israel, Iudah shall bee punished as well as Israel. Heare therefore this word, not only you of Israel, but you of Iudah too, all you whom I brought vp from the land of Aegypt.
If Iudah sin as well as Israel, Iudah shall be punished as well as Israel. Hear Therefore this word, not only you of Israel, but you of Iudah too, all you whom I brought up from the land of Egypt.
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All, which I brought vp from the land of Aegypt ] How can this bee? Of those which the Lord brought vp out of Aegypt, all that were of twenty yeeres old and vpward, all saue two, Caleb the sonne of Iephunneh, and Ioshua the sonne of Nun, died in the Wildernesse.
All, which I brought up from the land of Egypt ] How can this be? Of those which the Lord brought up out of Egypt, all that were of twenty Years old and upward, all save two, Caleb the son of Jephunneh, and Ioshua the son of Nun, died in the Wilderness.
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Againe, the deliuerance of Israel out of Aegypt was about seuen hundred yeeres before the time that this Prophesie came by the ministery of Amos vnto Israel.
Again, the deliverance of Israel out of Egypt was about seuen hundred Years before the time that this Prophesy Come by the Ministry of Amos unto Israel.
How then is it, that here so long after it is said to the children of Israel from the Lord, Eduxi, I brought you, your whole family, vp from the Land of Aegypt? The Israelites, to whom this speech is, had for the place of their natiuity and habitation the land of Iudaea. Neuer had they beene in the land of Aegypt, and yet may there be a good construction of what is here said vnto them;
How then is it, that Here so long After it is said to the children of Israel from the Lord, Eduxi, I brought you, your Whole family, up from the Land of Egypt? The Israelites, to whom this speech is, had for the place of their Nativity and habitation the land of Iudaea. Never had they been in the land of Egypt, and yet may there be a good construction of what is Here said unto them;
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Wherefore for a full exposition of these words, and the profit to be taken by them, I referre you to my fifteenth Lecture vpon the second Chapter of this Prophesie of Amos.
Wherefore for a full exposition of these words, and the profit to be taken by them, I refer you to my fifteenth Lecture upon the second Chapter of this Prophesy of Amos.
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heare and vnderstand, — this word ] this thing, this sentence, this decree, — that the Lord ] Iehouah, the onely true euerlasting and Almighty God — hath spoken ] hath pronounced — ouer you ] vpon you, to you, against you;
hear and understand, — this word ] this thing, this sentence, this Decree, — that the Lord ] Jehovah, the only true everlasting and Almighty God — hath spoken ] hath pronounced — over you ] upon you, to you, against you;
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and Ancestours — I brought vp ] and deliuered with a mighty hand and out-stretched arme — from the land of Aegypt ] that land, wherein they liued in great slauery and bondage, — saying ] after this manner as it followeth, vers. 2. You only haue I knowne, &c. The words you see are expounded.
and Ancestors — I brought up ] and Delivered with a mighty hand and outstretched arm — from the land of Egypt ] that land, wherein they lived in great slavery and bondage, — saying ] After this manner as it follows, vers. 2. You only have I known, etc. The words you see Are expounded.
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Of the three perswasory arguments here vsed by Amos to moue the Israelites to attention, the first is taken from the authority of the Word to the hearing whereof they are inuited, it is verbum Iehouae; Heare this word, non meum somnium, not any dreame of mine, not my word,
Of the three persuasory Arguments Here used by Amos to move the Israelites to attention, the First is taken from the Authority of the Word to the hearing whereof they Are invited, it is verbum Iehouae; Hear this word, non meum Somnium, not any dream of mine, not my word,
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repeated in sundry others places of the New Testament, what else implieth it, but that all are bound to heare? The voice that spake out of the cloud at the time of Christ his transfiguration, Matth. 17.5. it said no more but this, This is my beloued Sonne in whom I am well pleased, heare ye him.
repeated in sundry Others places of the New Testament, what Else Implies it, but that all Are bound to hear? The voice that spoke out of the cloud At the time of christ his transfiguration, Matthew 17.5. it said no more but this, This is my Beloved Son in whom I am well pleased, hear you him.
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Say now, is not the creature bound to obey his Creator, the sheepe his Shepheard, the seruant his Master, the child his Father, the subiect his King? The Scripture sheweth it: yea nature teacheth it.
Say now, is not the creature bound to obey his Creator, the sheep his Shepherd, the servant his Master, the child his Father, the Subject his King? The Scripture shows it: yea nature Teaches it.
A second reason to enforce this duty, I take from the great value and high price of obedient hearing. Obedience in this kinde is better worth than any sacrifice, yea than all the sacrifices that can be offered.
A second reason to enforce this duty, I take from the great valve and high price of obedient hearing. obedience in this kind is better worth than any sacrifice, yea than all the Sacrifices that can be offered.
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See here how elegantly Samuel deciphereth two contraries, Obedience and disobedience? He maketh the one to be better than sacrifice; the other to bee as witchcraft and idolatry. Obedience is better than sacrifice: for hee that offereth a Sacrifice, offereth the flesh of some beast:
See Here how elegantly Samuel deciphereth two contraries, obedience and disobedience? He makes the one to be better than sacrifice; the other to be as witchcraft and idolatry. obedience is better than sacrifice: for he that Offereth a Sacrifice, Offereth the Flesh of Some beast:
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Disobedience is as witchcraft and Idolatry. If, when the Lord imposeth some du•y vpon vs, we then conferre with our owne hearts, as Saul consulted with the woman of Endor, or as Ahaziah with Beelzebub, whether wee shall hearken vnto the voice of the Lord, or not;
Disobedience is as witchcraft and Idolatry. If, when the Lord Imposes Some du•y upon us, we then confer with our own hearts, as Saul consulted with the woman of Endor, or as Ahaziah with Beelzebub, whither we shall harken unto the voice of the Lord, or not;
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God liketh of obedience, and preferreth it before sacrifice; he hateth disobedience as he doth witchcraft and idolatry; therefore it is our duty, refusing this, to embrace that:
God liketh of Obedience, and preferreth it before sacrifice; he hates disobedience as he does witchcraft and idolatry; Therefore it is our duty, refusing this, to embrace that:
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A third reason to enforce this duty of hearing the Word of God, I take from the consideration of the punishment that shall betide the disobedient. The disobedient shall be sure to be punished.
A third reason to enforce this duty of hearing the Word of God, I take from the consideration of the punishment that shall betide the disobedient. The disobedient shall be sure to be punished.
Our warrant for this we haue, Deut. 28.15. If thou wilt not hearken vnto the voice of the Lord thy God, to obserue and to doe all his Commandements and his Statutes which he commandeth thee;
Our warrant for this we have, Deuteronomy 28.15. If thou wilt not harken unto the voice of the Lord thy God, to observe and to do all his commandments and his Statutes which he commands thee;
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Cursed shalt thou be in the City, and cursed in the field: Cursed in thy basket, and cursed in thy store: Cursed in the fruit of thy body, in the fruit of thy land, in the increase of thy kine,
Cursed shalt thou be in the city, and cursed in the field: Cursed in thy basket, and cursed in thy store: Cursed in the fruit of thy body, in the fruit of thy land, in the increase of thy kine,
But if thou wilt hearken vnto the voice of the Lord thy God, to obserue and to doe all his Commandements which he commandeth thee, then shall blessings come as thicke vpon thee.
But if thou wilt harken unto the voice of the Lord thy God, to observe and to do all his commandments which he commands thee, then shall blessings come as thick upon thee.
Salomon gaue his Parables onely in Hierusalem; Christ giues his voice thorowout the Christian world, hee giues it vs in our streets, in our Temples, in this his house wherein now I stand.
Solomon gave his Parables only in Jerusalem; christ gives his voice throughout the Christian world, he gives it us in our streets, in our Temples, in this his house wherein now I stand.
Inexcusable therefore art thou O man, O woman, O childe of vnderstanding, whosoeuer thou art that refusest to heare the word of Christ, thy Lord and God. For such your refusall you shall be sure to giue an account at the great day of Gods vengeance.
Inexcusable Therefore art thou Oh man, Oh woman, Oh child of understanding, whosoever thou art that refusest to hear the word of christ, thy Lord and God. For such your refusal you shall be sure to give an account At the great day of God's vengeance.
Because I spake vnto you, rising vp early and speaking, but ye heard not, and I called you, but ye answered not, therefore will I doe vnto you thus, and thus:
Because I spoke unto you, rising up early and speaking, but you herd not, and I called you, but you answered not, Therefore will I do unto you thus, and thus:
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Cares he not for our presence, nor for our tongue, nor for our eare, vnlesse he haue our heart too? Then may that Caueat, which Christ giueth his Disciples, Luk. 8.18. when he had expounded vnto them the parable of the Sower, be a seasonable caueat for vs. The Caueat is, Take heed how ye heare.
Cares he not for our presence, nor for our tongue, nor for our ear, unless he have our heart too? Then may that Caveat, which christ gives his Disciples, Luk. 8.18. when he had expounded unto them the parable of the Sour, be a seasonable caveat for us The Caveat is, Take heed how you hear.
Would ye now know how ye should heare? The Prophet Ierem. shall teach you, Chap. 13.15. Heare and giue care. So shall Es••, Chap. 28.23. Giue ye eare and heare, hearken and heare. He•re, giue eare and hearken!
Would you now know how you should hear? The Prophet Jeremiah shall teach you, Chap. 13.15. Hear and give care. So shall Es••, Chap. 28.23. Give you ear and hear, harken and hear. He•re, give ear and harken!
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as in the phrase of the Gospell already alleaged. It is to heare for the after time, as Esay speaketh, Chap. 42.23. It is to marke, and vnderstand, and remember, and beleeue, and follow that which you heare.
as in the phrase of the Gospel already alleged. It is to hear for thee After time, as Isaiah speaks, Chap. 42.23. It is to mark, and understand, and Remember, and believe, and follow that which you hear.
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This duty of hearing as we should, we shall the better performe, if as Moses at the commandement of the Lord did put off his sho•es, the shooes from off his feet, because the place wherein be stood was h ly ground, Exod. 3.5. so shall we, as oft as we come to this or the like holy place, the House of God, to heare his Word read and preached vnto vs, put off our shooes too;
This duty of hearing as we should, we shall the better perform, if as Moses At the Commandment of the Lord did put off his sho•es, the shoes from off his feet, Because the place wherein be stood was h lie ground, Exod 3.5. so shall we, as oft as we come to this or the like holy place, the House of God, to hear his Word read and preached unto us, put off our shoes too;
but our much fouler shooes, our lusts, our thoughts, our cares, our fancies, our businesses, euen all that corruption and sinne wherewith in this life we are clogged:
but our much Fowler shoes, our Lustiest, our thoughts, our Cares, our fancies, our businesses, even all that corruption and sin wherewith in this life we Are clogged:
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When the woman said to Christ, Blessed is the wombe that bare thee, and the paps which thou hast sucked, Christ replyed, Luk. 11.28. Yea, rather blessed are they that heare the Word of God, and keepe it.
When the woman said to christ, Blessed is the womb that bore thee, and the paps which thou hast sucked, christ replied, Luk. 11.28. Yea, rather blessed Are they that hear the Word of God, and keep it.
By this his reply, he sheweth that his Disciples were more blessed for hearing him, than his Mother for bearing him. Yet hereby hee denieth not his Mother to haue beene blessed euen for bearing him: but insinuates onely that she was more blessed in being his childe, than in being his Mother.
By this his reply, he shows that his Disciples were more blessed for hearing him, than his Mother for bearing him. Yet hereby he Denieth not his Mother to have been blessed even for bearing him: but insinuates only that she was more blessed in being his child, than in being his Mother.
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And well may you call it a blessing. For the word which we bring vnto you is verbum regni, Mat. 13.19. The word of a Kingdome; it brings a Kingdome with it:
And well may you call it a blessing. For the word which we bring unto you is verbum Regni, Mathew 13.19. The word of a Kingdom; it brings a Kingdom with it:
It was grounded vpon the first branch of my Text, wherein is contained the first perswasory argument of attention drawne from the authority of the word to be hearkned vnto.
It was grounded upon the First branch of my Text, wherein is contained the First persuasory argument of attention drawn from the Authority of the word to be hearkened unto.
They are Filty Israel, the children, the sonnes, the posterity of Israel; a people descended from the holy Patriarke Iacob, chosen aboue all other nations to bee Gods peculiar people, with whom God had made a couenant, and had on his part most absolutely performed it, preseruing them from their enemies,
They Are Filthy Israel, the children, the Sons, the posterity of Israel; a people descended from the holy Patriarch Iacob, chosen above all other Nations to be God's peculiar people, with whom God had made a Covenant, and had on his part most absolutely performed it, preserving them from their enemies,
Yet, when those their impieties, disobediences, and rebellions were growne to the height, God was resolued to come against them in iudgement, and to punish them.
Yet, when those their impieties, disobediences, and rebellions were grown to the height, God was resolved to come against them in judgement, and to Punish them.
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This his resolution appeareth in the many menaces and threats, which from time to time the Lord sent vnto them by his holy Prophets. One of which is in my Text, Heare this word that the Lord speaketh against you, O children of Israel;
This his resolution appears in the many menaces and Treats, which from time to time the Lord sent unto them by his holy prophets. One of which is in my Text, Hear this word that the Lord speaks against you, Oh children of Israel;
Against you, to punish you, O children of Israel, euen you. My obseruation here is: God will not spare to smite his dearest children, when they sinne against him.
Against you, to Punish you, Oh children of Israel, even you. My observation Here is: God will not spare to smite his dearest children, when they sin against him.
The other to admonish vs, that we looke not for any certaine earthly peace, though we are by faith the children of Israel, but that we prepare our selues for a continuall succession of crosses and calamities.
The other to admonish us, that we look not for any certain earthly peace, though we Are by faith the children of Israel, but that we prepare our selves for a continual succession of Crosses and calamities.
The third argument of perswasion to moue attention in these children of Israel, is taken from the commemoration of their greatest deliuerance, their deliuerance out of Aegypt;
The third argument of persuasion to move attention in these children of Israel, is taken from the commemoration of their greatest deliverance, their deliverance out of Egypt;
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Heare this w rd that the Lord speaketh against you, O children of Israel; against the whole family, which I brought vp from the land of Aegypt. My obseruation is:
Hear this w Red that the Lord speaks against you, Oh children of Israel; against the Whole family, which I brought up from the land of Egypt. My observation is:
The temporall benefits and manifold deliuerances, which the Lord bestoweth vpon his people, are euer to be had in remembrance, and in thankefull acknowledgement.
The temporal benefits and manifold Deliverances, which the Lord bestoweth upon his people, Are ever to be had in remembrance, and in thankful acknowledgement.
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This very doctrine for the substance of it, I haue heretofore in your hearing propounded and proued, in my fifteenth Lecture vpon the second chapter of this booke, occasioned thereunto by the tenth verse, wherein this great deliuerance out of Aegypt is mentioned.
This very Doctrine for the substance of it, I have heretofore in your hearing propounded and proved, in my fifteenth Lecture upon the second chapter of this book, occasioned thereunto by the tenth verse, wherein this great deliverance out of Egypt is mentioned.
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but that in some sort it appertaineth to the Church of God in all ages: for as much as it was a type of a more surpassing deliuery from that fearefull Kingdome of sinne and darknesse. It appertaineth euen vnto vs, whom God of his infinite goodnesse and mercy, through the precious bloud of his Sonne,
but that in Some sort it appertaineth to the Church of God in all ages: for as much as it was a type of a more surpassing delivery from that fearful Kingdom of sin and darkness. It appertaineth even unto us, whom God of his infinite Goodness and mercy, through the precious blood of his Son,
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and our Sauiour, Christ Iesus, hath deliuered from this spirituall Aegypt, the Kingdome of sinne and darknesse, and will in his good time giue vs safe passage from hence, to that heauenly Canaan, the true Country and Inheritance of all Saints.
and our Saviour, christ Iesus, hath Delivered from this spiritual Egypt, the Kingdom of sin and darkness, and will in his good time give us safe passage from hence, to that heavenly Canaan, the true Country and Inheritance of all Saints.
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THis second verse is the second part of Amos his second Sermon concerning the Kingdome of the ten Tribes, the Kingdome of Israel. It is the proposition, and containeth the very substance of the whole Sermon:
THis second verse is the second part of Amos his second Sermon Concerning the Kingdom of the ten Tribes, the Kingdom of Israel. It is the proposition, and Containeth the very substance of the Whole Sermon:
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It hath reference to the many singular and exceeding great benefits, which the Lord hath bestowed vpon his people, Israel. You onely haue I knowne of all the families of the earth.
It hath Referente to the many singular and exceeding great benefits, which the Lord hath bestowed upon his people, Israel. You only have I known of all the families of the earth.
It may serue thus farre to instruct the Israelites, that if the Lord should at any time with his strong hand oppose himselfe against them, and make their welfare to passe away as a cloud, and lay terrors vpon them,
It may serve thus Far to instruct the Israelites, that if the Lord should At any time with his strong hand oppose himself against them, and make their welfare to pass away as a cloud, and lay terrors upon them,
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Whatsoeuer is in God, is Gods owne Essence. And therefore the knowledge of God is his diuine Essence, and God is his owne knowledge. Whence it followeth, that wheresoeuer God is and his holy Essence, there is his knowledge. Now God is euery where, his Essence is euery where:
Whatsoever is in God, is God's own Essence. And Therefore the knowledge of God is his divine Essence, and God is his own knowledge. Whence it follows, that wheresoever God is and his holy Essence, there is his knowledge. Now God is every where, his Essence is every where:
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For the cleering of this doubt, we are to note, that knowledge attributed vnto God in holy Scripture, doth not euer betoken a bare and naked knowledge, but sometimes his loue, his fauour, his care, his prouidence, his choice, his approbation, his allowance, his acceptance, or the like. As Psal. 1.6. The Lord knoweth the way of the righteous.
For the clearing of this doubt, we Are to note, that knowledge attributed unto God in holy Scripture, does not ever betoken a bore and naked knowledge, but sometime his love, his favour, his care, his providence, his choice, his approbation, his allowance, his acceptance, or the like. As Psalm 1.6. The Lord Knoweth the Way of the righteous.
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He knoweth, that is, He doth not onely foresee, but also he alloweth, he careth and prouideth for the life of the vpright. So I vnderstand that branch of Dauid, prayer which he made in the caue, Psal. 142.3. When my spirit was ouer-whelmed within me, then thou knewest my path.
He Knoweth, that is, He does not only foresee, but also he alloweth, he Careth and Provideth for the life of the upright. So I understand that branch of David, prayer which he made in the cave, Psalm 142.3. When my Spirit was overwhelmed within me, then thou Knewest my path.
In the second Epistle to Timothy, Chap. 2.19. we reade of a foundation, a foundation of God, a sure foundation, the seale whereof is, Nouit Dominus, q•• sunt ejus:
In the second Epistle to Timothy, Chap. 2.19. we read of a Foundation, a Foundation of God, a sure Foundation, the seal whereof is, Novit Dominus, q•• sunt His:
The Lord knoweth; vnderstand not onely a knowledge in generall but a speciall knowledge; such a knowledge as is ioyned cum applicatione cordis ac voluntatis NONLATINALPHABET,
The Lord Knoweth; understand not only a knowledge in general but a special knowledge; such a knowledge as is joined cum application Cordis ac voluntatis,
Other like places I could produce yet further, to shew this idiotisme of the holy tongue, that verba notitiae, words of knowledge, doe not euer betoken a bare and naked knowledge, but sometime such a knowledge, as is ioyned with some decree of him that knoweth, with some action of his will, with his approbation. But I shall not neede to doe it.
Other like places I could produce yet further, to show this idiotism of the holy tongue, that verba notitiae, words of knowledge, do not ever betoken a bore and naked knowledge, but sometime such a knowledge, as is joined with Some Decree of him that Knoweth, with Some actium of his will, with his approbation. But I shall not need to do it.
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From the Texts of Scripture before alleaged, ariseth a distinction of the Schoolemen: their distinction of the knowledge of God. The knowledge of God, say they, is two-fold:
From the Texts of Scripture before alleged, arises a distinction of the Schoolmen: their distinction of the knowledge of God. The knowledge of God, say they, is twofold:
Hee knew them, not onely as he knew other Nations, by his absolute and speculatiue knowledge, but also by his speciall and practicall; not onely by the knowledge of his apprehension, but also by the knowledge of his approbation.
He knew them, not only as he knew other nations, by his absolute and speculative knowledge, but also by his special and practical; not only by the knowledge of his apprehension, but also by the knowledge of his approbation.
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Vos tantummodò mihi in viros cultores assumpsi, aut possedi, saith Illyricus. You only haue I taken to be the men for my worship: you alone haue I possessed.
Vos tantummodò mihi in viros Cultores assumpsi, Or Possess, Says Illyricus. You only have I taken to be the men for my worship: you alone have I possessed.
if by this choice, you vnderstand not, that speciall election and choise of God, by which he hath ordained to life eternall those, whom of his free good will and pleasure he hath decreed to endow with a celestiall inheritance.
if by this choice, you understand not, that special election and choice of God, by which he hath ordained to life Eternal those, whom of his free good will and pleasure he hath decreed to endow with a celestial inheritance.
That the people of Israel were alone thus elected and chosen of God, Moses confesseth, Deut. 4.7, 8. What nation, saith he, is there so great, who hath God so nigh vnto them,
That the people of Israel were alone thus elected and chosen of God, Moses Confesses, Deuteronomy 4.7, 8. What Nation, Says he, is there so great, who hath God so High unto them,
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This doth the same Moses more plainly deliuer, in sundry places of the same booke of Deuteronomy, Chap. 7.6. Chap. 10.15. Chap. 14.2. Chap. 26.18. In all which places his purpose is to fasten it in the memories of the people of Israel, that they were an holy people vnto the Lord their God:
This does thee same Moses more plainly deliver, in sundry places of the same book of Deuteronomy, Chap. 7.6. Chap. 10.15. Chap. 14.2. Chap. 26.18. In all which places his purpose is to fasten it in the memories of the people of Israel, that they were an holy people unto the Lord their God:
In the three first places is expresly said, that the Lord did chuse Israel to be a peculiar people vnto himselfe aboue all the Nations that are vpon the earth:
In the three First places is expressly said, that the Lord did choose Israel to be a peculiar people unto himself above all the nations that Are upon the earth:
and all for his promise sake. The promise is, Exod. 19.5. Ye shall be a peculiar or chiefe treasure vnto me aboue all people, though all the earth be mine.
and all for his promise sake. The promise is, Exod 19.5. You shall be a peculiar or chief treasure unto me above all people, though all the earth be mine.
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The Hebrew word is NONLATINALPHABET Segullah, which signifieth ones owne proper good, which he loueth and keepeth in store for himselfe, and for speciall vse.
The Hebrew word is Segullah, which signifies ones own proper good, which he loves and Keepeth in store for himself, and for special use.
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Or the meaning is, that the Lord would commit vnto this people, his people Israel, as a chiefe and principall treasure, his Lawes and Statutes, which he would not doe to any other people in the world besides.
Or the meaning is, that the Lord would commit unto this people, his people Israel, as a chief and principal treasure, his Laws and Statutes, which he would not do to any other people in the world beside.
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They were Israelites; to them pertained the adoption, and the glory, and the couenants, and the giuing of the Law, and the seruice of God, and the promises: Theirs were the Fathers, and of them as concerning the flesh Christ came, who is ouer all, God blessed for euer.
They were Israelites; to them pertained the adoption, and the glory, and the Covenants, and the giving of the Law, and the service of God, and the promises: Theirs were the Father's, and of them as Concerning the Flesh christ Come, who is over all, God blessed for ever.
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So many preeminences, are so many euidences and demonstrations, that of all the nations of the Earth, the Israelites were knowne of God, were chosen by him, and were his possession.
So many preeminences, Are so many evidences and demonstrations, that of all the Nations of the Earth, the Israelites were known of God, were chosen by him, and were his possession.
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and were separated from among all the people of the earth to be his inheritance. So Salomon confesseth, 1 King. 8.53. and the Lord himselfe here in my Text auoucheth:
and were separated from among all the people of the earth to be his inheritance. So Solomon Confesses, 1 King. 8.53. and the Lord himself Here in my Text avoucheth:
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You will now confesse with me, that these words are, as in the beginning I said they were, a Commemoration of Gods benefits vpon Israel. Euery prerogatiue of theirs was a benefit, a blessing of God vpon them.
You will now confess with me, that these words Are, as in the beginning I said they were, a Commemoration of God's benefits upon Israel. Every prerogative of theirs was a benefit, a blessing of God upon them.
It was Gods blessing vpon them, that to them were committed the Oracles of God. It was Gods blessing vpon them that they were Israelites, that to them pertained the adoption, and the glory, and the Couenants, and the giuing of the Law, and the seruice of God, and the promises. It was Gods blessing vpon them, that theirs were the Fathers, and that of them, concerning the flesh, Christ came.
It was God's blessing upon them, that to them were committed the Oracles of God. It was God's blessing upon them that they were Israelites, that to them pertained the adoption, and the glory, and the Covenants, and the giving of the Law, and the service of God, and the promises. It was God's blessing upon them, that theirs were the Father's, and that of them, Concerning the Flesh, christ Come.
These great benefits, these blessings of God vpon the Israelites, Albertus Magnus in his Enarration vpon the words of my Text, reduceth to the number of fiue. Thus:
These great benefits, these blessings of God upon the Israelites, Albert Magnus in his Enarration upon the words of my Text, reduceth to the number of fiue. Thus:
You onely haue I knowne of all the families of the Earth, per beneplacitum. Onely you of all the families of the Earth haue I knowne by my good pleasure:
You only have I known of all the families of the Earth, per beneplacitum. Only you of all the families of the Earth have I known by my good pleasure:
I haue reuealed my selfe vnto you, I haue giuen you the Law, I haue made to you the promises, I haue recompenced you with rewards, I haue illuminated you with Prophesies.
I have revealed my self unto you, I have given you the Law, I have made to you the promises, I have recompensed you with rewards, I have illuminated you with prophecies.
Nay hee hath not so with any Nation. Vpon this first part of my Text; this Commemoration of Gods benefits bestowed vpon Israel, I grounded my first obseruation. It is this:
Nay he hath not so with any nation. Upon this First part of my Text; this Commemoration of God's benefits bestowed upon Israel, I grounded my First observation. It is this:
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The excellency of this priuilege appeareth in this, that the Lord here calls Israel to the remembrance of it, saying, You onely haue I knowne of all the families of the earth.
The excellency of this privilege appears in this, that the Lord Here calls Israel to the remembrance of it, saying, You only have I known of all the families of the earth.
This excellent priuilege, the true seruice of the liuing God thorow the free vse of his holy Word and Sacraments wheresoeuer it is found among any people, is a sure pledge that the Lord knoweth that people with the knowledge of his approbation, that he hath chosen them to be his peculiar people, that they are in his loue and fauour, and that he careth and prouideth for them.
This excellent privilege, the true service of the living God thorough the free use of his holy Word and Sacraments wheresoever it is found among any people, is a sure pledge that the Lord Knoweth that people with the knowledge of his approbation, that he hath chosen them to be his peculiar people, that they Are in his love and favour, and that he Careth and Provideth for them.
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How much then (Beloued) how much are we indebted to the Maiesty and bounty of Almighty God, who hath graced vs with so excellent a blessing as is the Ministery of his holy Word? His holy Word! It is a Iewell, than which nothing is more precious;
How much then (beloved) how much Are we indebted to the Majesty and bounty of Almighty God, who hath graced us with so excellent a blessing as is the Ministry of his holy Word? His holy Word! It is a Jewel, than which nothing is more precious;
for profit, it is compared to Gold, for pleasure to Honey. For profit it is more to bee desired than gold, yea than much fine gold: for pleasure, it is sweeter than honey or the hony combe. Moreouer, at the tenth verse.
for profit, it is compared to Gold, for pleasure to Honey. For profit it is more to be desired than gold, yea than much fine gold: for pleasure, it is Sweeten than honey or the honey comb. Moreover, At the tenth verse.
Now dearely beloued, is the holy Word of God a Iewell so precious? of such an estimate? Then giue eare to the exhortation of wisdome, Prou. 23.23. Buy it, and sell it not.
Now dearly Beloved, is the holy Word of God a Jewel so precious? of such an estimate? Then give ear to the exhortation of Wisdom, Prou. 23.23. Buy it, and fell it not.
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It is, as one wittily speaketh, Gods best friend, and the Kings best friend, and the Courts best friend, and the Cities best friend, and the Countries best friend, and euery mans best friend. Giue it therefore entertainment, not as to a forreiner or stranger,
It is, as one wittily speaks, God's best friend, and the Kings best friend, and the Courts best friend, and the Cities best friend, and the Countries best friend, and every men best friend. Give it Therefore entertainment, not as to a foreigner or stranger,
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Yet in all wisdome. Let vs heare it in all wisdome, reade it in all wisdome, meditate vpon it in all wisdome, speake of it in all wisdome, and preach it in all wisdome; not only in wisdome, but in all wisdome, that the words of our mouthes, and the meditations of our hearts may euer be acceptable in the sight of the Lord our strength and our Redeemer.
Yet in all Wisdom. Let us hear it in all Wisdom, read it in all Wisdom, meditate upon it in all Wisdom, speak of it in all Wisdom, and preach it in all Wisdom; not only in Wisdom, but in all Wisdom, that the words of our mouths, and the meditations of our hearts may ever be acceptable in the sighed of the Lord our strength and our Redeemer.
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Thus farre of my first obseruation, grounded vpon the Commemoration of Gods blessings vpon Israel; You onely haue I knowne of all the families of the earth.
Thus Far of my First observation, grounded upon the Commemoration of God's blessings upon Israel; You only have I known of all the families of the earth.
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that, this great bl•ssing of the true seruice of God, and the free vse of his holy Word, was in the daies before Christ appropriate to the people of the Iewes.
that, this great bl•ssing of the true service of God, and the free use of his holy Word, was in the days before christ Appropriate to the people of the Iewes.
This appeareth by some of those places before alleaged, Deut. 4.7, 8. and Psal. 147.19, 20. for the further illustration of the point, that of the 76. Psalme, vers. 1, 2. may well serue:
This appears by Some of those places before alleged, Deuteronomy 4.7, 8. and Psalm 147.19, 20. for the further illustration of the point, that of the 76. Psalm, vers. 1, 2. may well serve:
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In which words, the Psalmist giueth vnto the land of Iudah and Israel this prerogatiue aboue the rest of the Nations of the whole earth, that there God was knowne, and his name was great, but especially in Salem, that is, in Hierusalem, and in Mount Sion, the place which he desired for his habitation.
In which words, the Psalmist gives unto the land of Iudah and Israel this prerogative above the rest of the nations of the Whole earth, that there God was known, and his name was great, but especially in Salem, that is, in Jerusalem, and in Mount Sion, the place which he desired for his habitation.
Enough is said for the confirmation of my second obseruation, which was, that in time of old, in time past, in the daies before Christ his comming in the flesh, the true seruice of God,
Enough is said for the confirmation of my second observation, which was, that in time of old, in time past, in the days before christ his coming in the Flesh, the true service of God,
One is, Gods vndeserued and speciall loue; the other is, the truth of his promise. Both are expressed, Deut. 7. At the seuenth verse the false cause is remoued;
One is, God's undeserved and special love; the other is, the truth of his promise. Both Are expressed, Deuteronomy 7. At the Seventh verse the false cause is removed;
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Therefore ] because you hauing beene graciously receiued by me into fauour, doe runne headlong into all iniquity, I will punish you: therefore I will punish you. In the Hebrew it is Ʋisitabo super vos, or contra vos, I will visit vpon you, or against you.
Therefore ] Because you having been graciously received by me into favour, do run headlong into all iniquity, I will Punish you: Therefore I will Punish you. In the Hebrew it is Ʋisitabo super vos, or contra vos, I will visit upon you, or against you.
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A second vse may be, to admonish vs, that we hold it for a singular blessing, that the Lord hath reserued vs for these last daies, wherein the word of God of old time limited to the coasts of Iudaea and Palaestina, is now published vnto vs of the Gentiles. Now in Christ Iesus, wee who were sometimes farre off, are made nigh by the bloud of Christ. Now therefore we are no more strangers and forreiners, but fellow-heires with the Saints, and of the houshold of God.
A second use may be, to admonish us, that we hold it for a singular blessing, that the Lord hath reserved us for these last days, wherein the word of God of old time limited to the coasts of Iudaea and Palestine, is now published unto us of the Gentiles. Now in christ Iesus, we who were sometime Far off, Are made High by the blood of christ. Now Therefore we Are no more Strangers and foreigners, but fellow-heirs with the Saints, and of the household of God.
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O that we would therefore praise the Lord for this his goodnesse, and declare this wonder that he hath done for vs. It is time, that from the Commemoration, wee descend to the Commination. The Commination is in these words:
Oh that we would Therefore praise the Lord for this his Goodness, and declare this wonder that he hath done for us It is time, that from the Commemoration, we descend to the Commination. The Commination is in these words:
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Therefore! Why? Because the Lord hath knowne Israel aboue all the families of the earth, will he therefore punish them for all their iniquities? Is not the sequell absurd, You onely haue I knowne of all the families of the earth, therefore I will punish you for all your iniquities? Were it not better thus;
Therefore! Why? Because the Lord hath known Israel above all the families of the earth, will he Therefore Punish them for all their iniquities? Is not the sequel absurd, You only have I known of all the families of the earth, Therefore I will Punish you for all your iniquities? Were it not better thus;
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You onely haue I knowne of all the families of the earth, therefore I will spare you, I will pardon you, I will not punish you for all your iniquities.
You only have I known of all the families of the earth, Therefore I will spare you, I will pardon you, I will not Punish you for all your iniquities.
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For remouing of this scruple, wee must haue recourse to that Couenant which the Lord made with Israel in Horeb. The forme of the Couenant is extant, Exod. 19.5. If you will obey my voice indeed, and keepe my Couenant, then yee shall bee a peculiar treasure vnto me aboue all people.
For removing of this scruple, we must have recourse to that Covenant which the Lord made with Israel in Horeb. The Form of the Covenant is extant, Exod 19.5. If you will obey my voice indeed, and keep my Covenant, then ye shall be a peculiar treasure unto me above all people.
If thou wilt hearken diligently to the voice of the Lord thy God, to obserue and to doe all his Commandements which hee commandeth thee, then blessed shalt thou be;
If thou wilt harken diligently to the voice of the Lord thy God, to observe and to do all his commandments which he commands thee, then blessed shalt thou be;
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for to visit in anger or dispeasure, whence by a Synecdoche of the Genus for the Species, it betokeneth to punish. So is God said to visit, when with some sudden,
for to visit in anger or displeasure, whence by a Synecdoche of the Genus for the Species, it Betokeneth to Punish. So is God said to visit, when with Some sudden,
O Lord God of hosts, the God of Israel, awake thou to visit the heathen, to visit is to visit in anger, it is to corroct, it is to punish. In the 89. Psal. vers. 32. to such as depart from the Law of the Lord, and from that rule of righteousnesse which it prescribeth them to walke in, the Lord threatneth, that hee will visit their transgression with the rod, and their iniquity with stripes.
Oh Lord God of hosts, the God of Israel, awake thou to visit the heathen, to visit is to visit in anger, it is to corroct, it is to Punish. In the 89. Psalm vers. 32. to such as depart from the Law of the Lord, and from that Rule of righteousness which it prescribeth them to walk in, the Lord threatens, that he will visit their Transgression with the rod, and their iniquity with stripes.
It is to correct, it is to punish. In the thirteetnh of Esay, vers. 11. the Lord saith, I will visit the world for their euill, and the wicked for their iniquity.
It is to correct, it is to Punish. In the thirteetnh of Isaiah, vers. 11. the Lord Says, I will visit the world for their evil, and the wicked for their iniquity.
Now as to visit signifieth in the now alleaged places, so doth it in my Text, I will visit you, I will visit you in mine anger, I will correct you, I will punish you.
Now as to visit signifies in the now alleged places, so does it in my Text, I will visit you, I will visit you in mine anger, I will correct you, I will Punish you.
For all, either vniuersall, or indefinitely. For all vniuersally; so the glosse takes it, so Albertus the Bishop of Ratisbone; so Rupertus the Abbot of Tuitium. I will punish you for all, Vt sit nihil impunitum, that nothing be vnpunished.
For all, either universal, or indefinitely. For all universally; so the gloss Takes it, so Albert the Bishop of Ratisbon; so Rupert the Abbot of Tuitium. I will Punish you for all, Vt sit nihil impunitum, that nothing be unpunished.
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I will punish you for all, Instante judicio, remot â misericordiâ, summâ cum seueritate; with instant iudgement, without mercy, with greatest seuerity.
I will Punish you for all, Instant Judicio, Remote â misericordiâ, summâ cum seueritate; with instant judgement, without mercy, with greatest severity.
Therefore ] because you, hauing beene respected by me, and receiued into my fauour aboue all the Nations of the earth, haue notwithstanding forsaken my Lawes,
Therefore ] Because you, having been respected by me, and received into my favour above all the nations of the earth, have notwithstanding forsaken my Laws,
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In this place, by Euill, we are not to vnderstand malum culpae, NONLATINALPHABET, not robbery, not couetousnesse, nor any like wickednesse; but malum poene, NONLATINALPHABET,
In this place, by Evil, we Are not to understand malum Culpae,, not robbery, not covetousness, nor any like wickedness; but malum poene,,
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Gasper Sanchius doth here reckon vp, whatsoeuer disturbeth our tranquillity or quiet, whatsoeuer externall or domesticall vexation we haue, whatsoeuer taketh from vs the faculty and opportunity of those things that are necessary for our life;
Gaspar Sanchius does Here reckon up, whatsoever disturbeth our tranquillity or quiet, whatsoever external or domestical vexation we have, whatsoever Takes from us the faculty and opportunity of those things that Are necessary for our life;
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as warre, and exile, and depredation, and seruitude, and want, and the like. Of all these it may be truly affirmed, that the Lord createth them; the Lord doth them all.
as war, and exile, and depredation, and servitude, and want, and the like. Of all these it may be truly affirmed, that the Lord Createth them; the Lord does them all.
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What? Shall wee receiue good at the hand of God, and shall we not receiue Euill? Shall we not receiue Euill? By Euill hee meaneth the Euill not of sinne, but of punishment: as calamities, miseries, crosses, afflictions, and the like:
What? Shall we receive good At the hand of God, and shall we not receive Evil? Shall we not receive Evil? By Evil he means the Evil not of sin, but of punishment: as calamities, misery's, Crosses, afflictions, and the like:
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Some are not indeed Euill, but onely in regard of vs, in regard of our sense, of our feeling, of our apprehension, of our estimation. Such are the punishments, the calamities, the miseries, the afflictions, whereto we are in this life subiect:
some Are not indeed Evil, but only in regard of us, in regard of our sense, of our feeling, of our apprehension, of our estimation. Such Are the punishments, the calamities, the misery's, the afflictions, whereto we Are in this life Subject:
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One is to reproue some Philosophers of old, and some ignorant people now adaies, for a vaine opinion of theirs, whereby they attribute to accident, chance, and fortune, all those their afflictions, from the least to the greatest, whereof they fee not any apparant cause.
One is to reprove Some Philosophers of old, and Some ignorant people now adais, for a vain opinion of theirs, whereby they attribute to accident, chance, and fortune, all those their afflictions, from the least to the greatest, whereof they fee not any apparent cause.
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The other is, to admonish vs, that when any affliction is vpon vs, we take it patiently as comming from the Lord; and repine not at the instruments, by whom we are afflicted.
The other is, to admonish us, that when any affliction is upon us, we take it patiently as coming from the Lord; and repine not At the Instruments, by whom we Are afflicted.
Wherefore in all our afflictions let our practise be, as holy Dauids was, Psal. 39.9. euen to hold our peace, and say nothing, because the Lord hath done it.
Wherefore in all our afflictions let our practice be, as holy David was, Psalm 39.9. even to hold our peace, and say nothing, Because the Lord hath done it.
This truth I further proue out of Saint Peter, Epist. 1. Chap. 4. Vers. 17. He there saith, The time is come, that iudgement must beginne at the house of God.
This truth I further prove out of Saint Peter, Epistle 1. Chap. 4. Vers. 17. He there Says, The time is come, that judgement must begin At the house of God.
Beginne at my Sanctuary. It is the Lords direction for the punishment of Ierusalem, Ezech. 9.6. Goe thorow the City, and smite, Let not your eye spare, neither haue yee pity: Slay vtterly old and young:
Begin At my Sanctuary. It is the lords direction for the punishment of Ierusalem, Ezekiel 9.6. Go thorough the city, and smite, Let not your eye spare, neither have ye pity: Slay utterly old and young:
Now lay we all this together: Beginne with them, that are nigh vnto me: beginne at my City, at my house, at my Sanctuary, spare none; pity none, smite all.
Now lay we all this together: Begin with them, that Are High unto me: begin At my city, At my house, At my Sanctuary, spare none; pity none, smite all.
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let that of the Apostle, 1 Cor. 11.32. be our comfort, When we are iudged, we are chastened of the Lord, that we should not be condemned with the world.
let that of the Apostle, 1 Cor. 11.32. be our Comfort, When we Are judged, we Are chastened of the Lord, that we should not be condemned with the world.
for all, not onely originall, but also actuall: and for all actuall, not onely of commission, but also of omission; not onely of knowledge, but also of ignorance; not onely of presumption, but also of infirmity: I will punish you for all your sinnes. For all. The obseruation is:
for all, not only original, but also actual: and for all actual, not only of commission, but also of omission; not only of knowledge, but also of ignorance; not only of presumption, but also of infirmity: I will Punish you for all your Sins. For all. The observation is:
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We cannot bee ignorant, for we haue learned it out of Gods Word, that wee haue whole armies of enemies to encounter withall, not only out of vs, in the world abroad,
We cannot be ignorant, for we have learned it out of God's Word, that we have Whole armies of enemies to encounter withal, not only out of us, in the world abroad,
and vse wee all holy meanes to get the victory ouer them, by the daily exercises of prayer and repentance, and by a continuall practise of new obedience to Gods most holy Will, according to that measure of grace which wee haue receiued.
and use we all holy means to get the victory over them, by the daily exercises of prayer and Repentance, and by a continual practice of new Obedience to God's most holy Will, according to that measure of grace which we have received.
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OF the three parts, which heretofore I haue obserued in this third Chapter and second Sermon of Amos concerning the kingdome of the ten Tribes, this is the third, and is continued from this third verse to the end of this Chapter.
OF the three parts, which heretofore I have observed in this third Chapter and second Sermon of Amos Concerning the Kingdom of the ten Tribes, this is the third, and is continued from this third verse to the end of this Chapter.
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So it cannot be, that Gods Prophets should forewarne vs of any iudgement that shall befall vs, except they be first agreed with God, and God speake in them.
So it cannot be, that God's prophets should forewarn us of any judgement that shall befall us, except they be First agreed with God, and God speak in them.
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By his seruants, the Prophets, the Lord roareth as a Lion, he layeth his snares as a Fowler, he soundeth an alarum as with a trumpet, and proclaimeth euill to a Citie.
By his Servants, the prophets, the Lord roareth as a lion, he Layeth his snares as a Fowler, he soundeth an alarm as with a trumpet, and proclaims evil to a city.
Others there are, that referre these similitudes to the disagreement that is betweene God and Israel. Albertus, Rupertus, and Isidore, doe so referre them. Their exposition may runne thus:
Others there Are, that refer these Similitudes to the disagreement that is between God and Israel. Albert, Rupert, and Isidore, do so refer them. Their exposition may run thus:
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But afterward, when they forsooke God, and betooke themselues to the seruice of strange gods, Idoll-gods, Deuils, it could not be, that God should walke any longer with them, or they with God. No maruell then,
But afterwards, when they forsook God, and betook themselves to the service of strange God's, Idol-gods, Devils, it could not be, that God should walk any longer with them, or they with God. No marvel then,
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the exposition of Arias Montanus. He vnderstands these similitudes of the disagreement, that was betweene the two peoples, of Israel and Iudah. Notorious was the reuolt of Israel from Iudah: notorious the rent of the ten Tribes from the other two. By this reuolt,
the exposition of Arias Montanus. He understands these Similitudes of the disagreement, that was between the two peoples, of Israel and Iudah. Notorious was the revolt of Israel from Iudah: notorious the rend of the ten Tribes from the other two. By this revolt,
or rent, of one kingdome were made two: the kingdome of Israel, and the kingdome of Iudah. Here was much a doe, much contention, which kingdome should be the chiefe, which should haue the preeminence.
or rend, of one Kingdom were made two: the Kingdom of Israel, and the Kingdom of Iudah. Here was much a do, much contention, which Kingdom should be the chief, which should have the preeminence.
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Agreed among themselues, but not with God. The more they were agreed among themselues, the further off they were from any agreement with God. Now this exposition is:
Agreed among themselves, but not with God. The more they were agreed among themselves, the further off they were from any agreement with God. Now this exposition is:
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and will summon them to battell, whereby their ruine shall be wrought: ruine vpon Israel through Salmanasser, and ruine vpon Iudah through Nabuchodonosor.
and will summon them to battle, whereby their ruin shall be wrought: ruin upon Israel through Salmanasser, and ruin upon Iudah through Nebuchadnezzar.
from his reading Legi in cuiusdam commentario, rem difficilem persuadere cupientis, I haue read, saith he, in a Commentary of one, that is willing to perswade a hard matter;
from his reading Legi in cuiusdam Commentary, remembering difficilem persuadere cupientis, I have read, Says he, in a Commentary of one, that is willing to persuade a hard matter;
the first of Damascus; the second of Gaza, and other Cities of Palaestina; the third of Tyre; the fourth of Idumaea or Edom; the fift of the children of Ammon; the sixt of Moab; the seuenth of Iudah, or of the two Tribes; the eight of Israel, or, of the ten Tribes. Fiue of them are discouered in the first Chapter, the other three in the second. To these eight impieties, eight comminations are here rendred;
the First of Damascus; the second of Gaza, and other Cities of Palestine; the third of Tyre; the fourth of Idumaea or Edom; the fift of the children of Ammon; the sixt of Moab; the Seventh of Iudah, or of the two Tribes; the eight of Israel, or, of the ten Tribes. Fiue of them Are discovered in the First Chapter, the other three in the second. To these eight impieties, eight comminations Are Here rendered;
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I begin with the first. The first similitude is taken from way-faring men, from trauellers: vers. 3. Can two walke together, except they be agreed? NONLATINALPHABET.
I begin with the First. The First similitude is taken from wayfaring men, from travellers: vers. 3. Can two walk together, except they be agreed?.
Can two walke together, except they be agreed? ] The translation of the Septuagint is, NONLATINALPHABET, Will two walke wholly to the same purpose, NONLATINALPHABET, vnlesse they know one the other? The Vulgar Latine hath Nunquid ambulabunt duo pariter, Will two walke together, nisi conuenerit eis, vnlesse they be agreed? Tremelius and Iunius, and Piscator; their translation is; An ambulaturi essent duo vnà.
Can two walk together, except they be agreed? ] The Translation of the septuagint is,, Will two walk wholly to the same purpose,, unless they know one the other? The vulgar Latin hath Whether ambulabunt duo pariter, Will two walk together, nisi conuenerit eis, unless they be agreed? Tremelius and Iunius, and Piscator; their Translation is; an ambulaturi essent duo vnà.
An ibunt duo simul, Will two goe together, nisi conuenerint, vnlesse they meet in some certaine place? Tauerner, an ancient English Translator, he hath, May twaine walke together, except they be agreed among themselues.
an ibunt duo simul, Will two go together, nisi conuenerint, unless they meet in Some certain place? Taverner, an ancient English Translator, he hath, May twaine walk together, except they be agreed among themselves.
vnlesse they be agreed, vnlesse they could agree, vnlesse they meet together, except they be agreed among themselues? Some difference you see there is in the translations,
unless they be agreed, unless they could agree, unless they meet together, except they be agreed among themselves? some difference you see there is in the Translations,
And its plaine by that, which our Sauiour in his Sermon, in the Mount, sayes to his Auditors, Mat. 5.41. Whosoeuer shall compell thee to goe a mile, goe with him twaine.
And its plain by that, which our Saviour in his Sermon, in the Mount, Says to his Auditors, Mathew 5.41. Whosoever shall compel thee to go a mile, go with him twaine.
Now where compulsion is, there is no agreement: and therefore may two walke together, though they be not agreed. May they so? To what end then serues this Interrogation;
Now where compulsion is, there is no agreement: and Therefore may two walk together, though they be not agreed. May they so? To what end then serves this Interrogation;
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Interrogatio quando { que } vim habet negandi: An Interrogation hath sometimes the force of a Negation. So hath it, Gen. 18.14. Is any thing too hard for the Lord? The answer must be, No; there is nothing too hard for him.
Interrogatio quando { que } vim habet negandi: an Interrogation hath sometime the force of a Negation. So hath it, Gen. 18.14. Is any thing too hard for the Lord? The answer must be, No; there is nothing too hard for him.
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The Angell Gabriel well renders it, Luke 1.37. With God nothing shall be vnpossible. In the seuenth Chapter of Saint Matthew, vers. 9, 10. you haue a two-fold Interrogation:
The Angel Gabriel well renders it, Lycia 1.37. With God nothing shall be unpossible. In the Seventh Chapter of Saint Matthew, vers. 9, 10. you have a twofold Interrogation:
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What man is there of you, whom if his sonne aske bread, will he giue him a stone? or if he aske a fish, will he giue him a serpent? The answer must be, No. You will not giue any sonne of yours, a stone in stead of bread, or a serpent in stead of fish. You will not.
What man is there of you, whom if his son ask bred, will he give him a stone? or if he ask a Fish, will he give him a serpent? The answer must be, No. You will not give any son of yours, a stone in stead of bred, or a serpent in stead of Fish. You will not.
It hath the force of a Negation. Can two walke together, except they be agreed? The answer must be, No. They cannot. Two cannot walke together, except they be agreed.
It hath the force of a Negation. Can two walk together, except they be agreed? The answer must be, No. They cannot. Two cannot walk together, except they be agreed.
so it cannot be, that the Prophets of the Lord should forewarne vs of any iudgement, that shall befall vs, except they be first agreed with God, and God speake in them.
so it cannot be, that the prophets of the Lord should forewarn us of any judgement, that shall befall us, except they be First agreed with God, and God speak in them.
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The Prophets of the Lord spake not of their owne heads; God spake in them. Prophets! They are criers: and criers speake nothing, but what is put into their mouthes.
The prophets of the Lord spoke not of their own Heads; God spoke in them. prophets! They Are criers: and criers speak nothing, but what is put into their mouths.
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therefore heare the Word at my mouth, and giue them warning from me. This their charge is reiterated, Ezech. 33.7. O sonne of man, I haue set thee a watch-man vnto the house of Israel:
Therefore hear the Word At my Mouth, and give them warning from me. This their charge is reiterated, Ezekiel 33.7. Oh son of man, I have Set thee a watchman unto the house of Israel:
The roule is spread before him, and is written within and without. Within is written, Lamentations, and mournings, and woe. This roule he is commanded to eat. He eats it. So he goes and speakes vnto the house of Israel, Ezech. 3.3. Saint Iohn the Diuine a Prophet too.
The roll is spread before him, and is written within and without. Within is written, Lamentations, and mournings, and woe. This roll he is commanded to eat. He eats it. So he Goes and speaks unto the house of Israel, Ezekiel 3.3. Saint John the Divine a Prophet too.
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and bids him eat it. He takes it and eats it. Then is he fit to prophesie before many peoples, and nations, and Kings, and tongues, Reuel. 10 11. The Prophets professe of themselues, that they speake nothing besides the pure word of God.
and bids him eat it. He Takes it and eats it. Then is he fit to prophesy before many peoples, and Nations, and Kings, and tongues, Revel. 10 11. The prophets profess of themselves, that they speak nothing beside the pure word of God.
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Ioshua, he saith to the children of Israel: Come hither and heare the Word of the Lord your God. Chap. 3.9. The words which I shall deliuer vnto you concerning what shall come to passe hereafter, they are not my words;
Ioshua, he Says to the children of Israel: Come hither and hear the Word of the Lord your God. Chap. 3.9. The words which I shall deliver unto you Concerning what shall come to pass hereafter, they Are not my words;
they are the words of the Lord your God. Esay calls vpon Heauen and Earth to heare, Chap. 1.2. Heare O Heauens, and giue eare, O Earth, for the Lord hath spoken. The words, which I now speake vnto you, they are not my words, they are the words of the Lord. Amos our Prophet:
they Are the words of the Lord your God. Isaiah calls upon Heaven and Earth to hear, Chap. 1.2. Hear Oh Heavens, and give ear, Oh Earth, for the Lord hath spoken. The words, which I now speak unto you, they Are not my words, they Are the words of the Lord. Amos our Prophet:
he likewise calleth vpon the children of Israel in the beginning of this Chapter. Heare this word that the Lord hath spoken against you, O children of Israel. Heare it.
he likewise calls upon the children of Israel in the beginning of this Chapter. Hear this word that the Lord hath spoken against you, Oh children of Israel. Hear it.
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What more familiar in the writings of the Prophets, than these formes of speech, Thus saith the Lord, Saith the Lord, the burthen of the Word of the Lord;
What more familiar in the writings of the prophets, than these forms of speech, Thus Says the Lord, Says the Lord, the burden of the Word of the Lord;
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From hence, as also from that they are Eaters of the Word of God, and are Watchmen, and are Trumpeters, and are Cryers, its euident, their prophesies were not of their owne wils:
From hence, as also from that they Are Eaters of the Word of God, and Are Watchmen, and Are Trumpeters, and Are Criers, its evident, their prophecies were not of their own wills:
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It is our part to speake in the Name of God, and in his Name alone, to feed the flocke of Christ with his pure word, and with his word alone: and to doe it as learnedly, as faithfully, as sincerely, as constantly as we may;
It is our part to speak in the Name of God, and in his Name alone, to feed the flock of christ with his pure word, and with his word alone: and to do it as learnedly, as faithfully, as sincerely, as constantly as we may;
The horse-keeper that dresseth their horses, the shepheard that watcheth their sheepe, the heardman that looketh to their swine, the Cobler that clouteth their shooes, shall willingly be considered for their paines:
The Horsekeeper that dresseth their Horses, the shepherd that watches their sheep, the herdsman that looks to their Swine, the Cobbler that clouteth their shoes, shall willingly be considered for their pains:
Yet you, as well affected as you are in this behalfe, are to be admonished, that to these exercises of our religion ye come willingly and ioyfully. Willingly for your owne duties sake,
Yet you, as well affected as you Are in this behalf, Are to be admonished, that to these exercises of our Religion you come willingly and joyfully. Willingly for your own duties sake,
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euen the precious Word of God: wherein quicquid docetur, veritas; quicquid praecipitur, bonitas; quicquid promittitur, felicitas est, as Hugo lib. 3. de Anima speaketh:
even the precious Word of God: wherein quicquid docetur, veritas; quicquid praecipitur, bonitas; quicquid promittitur, Felicity est, as Hugo lib. 3. de Anima speaks:
Whatsoeuer is taught, its truth; whatsoeuer is commanded, its goodnesse; whatsoeuer is promised, its happinesse. Nam Deus veritas est, sine fallaciâ; bonitas, sine malitiâ; felicitas, sine miseriâ:
Whatsoever is taught, its truth; whatsoever is commanded, its Goodness; whatsoever is promised, its happiness. Nam Deus veritas est, sine fallaciâ; bonitas, sine malitiâ; Felicity, sine miseriâ:
so is hee also accursed that commeth into the house of the Lord either vnwillingly or grudgingly, as if he were discouraged with the tediousnesse either of the way, or of the word.
so is he also accursed that comes into the house of the Lord either unwillingly or grudgingly, as if he were discouraged with the tediousness either of the Way, or of the word.
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It is recorded of the people of God, Psal. 84. that they trauelling towards the place of Gods worship, passed through many dangers, endured much heat, suffered wants in the wildernesse,
It is recorded of the people of God, Psalm 84. that they travelling towards the place of God's worship, passed through many dangers, endured much heat, suffered Wants in the Wilderness,
And, I had rather be a doore-keeper in the house of my God ] I had rather be of the meanest account in the Church, the place where my God, the onely true and euerliuing God is serued;
And, I had rather be a doorkeeper in the house of my God ] I had rather be of the Meanest account in the Church, the place where my God, the only true and everliving God is served;
than to dwell in the tents of wickednesse ] than to make my abode in most stately and gorgeous Palaces, wherein wickednesse is practised and professed.
than to dwell in the tents of wickedness ] than to make my Abided in most stately and gorgeous Palaces, wherein wickedness is practised and professed.
Thus farre by the occasion of my first obseruation, which was grounded vpon the second of those fiue expositions, whereof you heard in the beginning of this exercise. My obseruation was:
Thus Far by the occasion of my First observation, which was grounded upon the second of those fiue expositions, whereof you herd in the beginning of this exercise. My observation was:
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The Prophets of the Lord cannot forewarne vs of any iudgements that shall befall vs, except they be first agreed with God, and God speake in them. I proceed.
The prophets of the Lord cannot forewarn us of any Judgments that shall befall us, except they be First agreed with God, and God speak in them. I proceed.
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But afterward, when rebelliously they forsooke God, and applied themselues to the seruice of false gods, it could not be, that God should any longer walke with them,
But afterwards, when rebelliously they forsook God, and applied themselves to the service of false God's, it could not be, that God should any longer walk with them,
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It was the exposition of Albertus, Rupertus, and Isidore; and is embraced by later Expositors, by Franciscus Ribera, by Petrus Lusitanus, by Oecolampadius, Danaeus, Gualter, Tremellius, and Iunius, and Piscator. The obseruation is:
It was the exposition of Albert, Rupert, and Isidore; and is embraced by later Expositors, by Francis Ribera, by Peter Lusitanus, by Oecolampadius, Danaeus, Gualter, Tremellius, and Iunius, and Piscator. The observation is:
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It is said of Enoch, Gen. 5.22, 24. that he walked with God. He walked with God, that is, hee pleased God. So doth the Author of the Epistle to the Hebrewes expound the place, chap. 11.5. Enoch before his translation, had this testimony, that hee pleased God.
It is said of Enoch, Gen. 5.22, 24. that he walked with God. He walked with God, that is, he pleased God. So does the Author of the Epistle to the Hebrews expound the place, chap. 11.5. Enoch before his Translation, had this testimony, that he pleased God.
Syracides in the 44. of his Ecclesiasticus, vers. 16. saith to the same effect. Enoch pleased the Lord, and was translated, being an example of repentance to all generations.
Syracides in the 44. of his Ecclesiasticus, vers. 16. Says to the same Effect. Enoch pleased the Lord, and was translated, being an Exampl of Repentance to all generations.
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that he walked with God: Noah was a iust man, perfect in his generations, and walked with God. He walked with God, Whats that? He liued a solitary life, and professed Monkery? No:
that he walked with God: Noah was a just man, perfect in his generations, and walked with God. He walked with God, Whats that? He lived a solitary life, and professed Monkery? No:
and to obey him according to his will. Such are those seruants of the Lord, of whom Salomon speaketh, 2 Chron. 6.14. that walke before the Lord with all their hearts.
and to obey him according to his will. Such Are those Servants of the Lord, of whom Solomon speaks, 2 Chronicles 6.14. that walk before the Lord with all their hearts.
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Such are they that walke in the Law of God, Exod. 16.4. Such they, that walke after the Lord their God, Deut. 13.4. where they are further described to feare the Lord, to keepe his Commandements, to obey his voice, to serue him, and to cleaue vnto him. In the language of Canaan you see it is all one, to walke in the Law of God, to walke before God, to walke after God, and to walke with God. The Metaphore is very elegant:
Such Are they that walk in the Law of God, Exod 16.4. Such they, that walk After the Lord their God, Deuteronomy 13.4. where they Are further described to Fear the Lord, to keep his commandments, to obey his voice, to serve him, and to cleave unto him. In the language of Canaan you see it is all one, to walk in the Law of God, to walk before God, to walk After God, and to walk with God. The Metaphor is very elegant:
so in the way of piety, in the course of godlinesse, when wee walke either in the Law of God, or after God, or before God, or with God, we are not to stand still,
so in the Way of piety, in the course of godliness, when we walk either in the Law of God, or After God, or before God, or with God, we Are not to stand still,
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to goe forward, as Origen speaketh in his twelfth Homily vpon Genesis, De vita ad vitam, de actu ad actum, de bonis ad meliora, de vtilibus ad vtiliora, de sanctis ad sanctiora.
to go forward, as Origen speaks in his twelfth Homily upon Genesis, De vita ad vitam, de Acts ad Acts, de bonis ad Meliora, de vtilibus ad vtiliora, de sanctis ad sanctiora.
Our going forward must be from life to life, from action to action, from good to better, from profitable to more profitable, from sanctified actions to more sanctified:
Our going forward must be from life to life, from actium to actium, from good to better, from profitable to more profitable, from sanctified actions to more sanctified:
Solet Scriptura verbo Ambulandi consensionem animorum explicare: it is the custome of the Scripture, by this word of walking to expresse the agreement and consent of minds.
Solent Scripture verbo Ambulandi consensionem animorum explicare: it is the custom of the Scripture, by this word of walking to express the agreement and consent of minds.
It is the voice of wisdome to her sonne, Prouerb. 1.15. My sonne, if sinners shall say vnto thee, Come with vs, cast in thy lot among vs, let vs all haue one purse, Walke not thou in the way with them;
It is the voice of Wisdom to her son, Proverb. 1.15. My son, if Sinners shall say unto thee, Come with us, cast in thy lot among us, let us all have one purse, Walk not thou in the Way with them;
But what is it so to walke? To walke in the counsell of the wicked, is to yeeld thine assent, to agree vnto, to ioyne thy selfe in naughty practises with the wicked.
But what is it so to walk? To walk in the counsel of the wicked, is to yield thine assent, to agree unto, to join thy self in naughty practises with the wicked.
The same Father in his 88. Sermon De Tempore, exhorts his then Auditors, faithfully and firmely to beleeue, that God neuer forsakes man, nisi prius deseratur ab homine, vnlesse he be first forsaken of man.
The same Father in his 88. Sermon De Tempore, exhorts his then Auditors, faithfully and firmly to believe, that God never forsakes man, nisi prius deseratur ab homine, unless he be First forsaken of man.
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Although the omnipotency of God could haue giuen to them that would fall, strength to stand, Gratia tamen eius non prius eos deseruit, quàm ab eis desereretur;
Although the omnipotency of God could have given to them that would fallen, strength to stand, Gratia tamen eius non prius eos deseruit, quàm ab eis desereretur;
Neither the time, nor your patience will suffer me to alleage, what Chrysostome, what Macarius, what others of the ancient haue in their bookes deliuered concerning the point in hand.
Neither the time, nor your patience will suffer me to allege, what Chrysostom, what Macarius, what Others of the ancient have in their books Delivered Concerning the point in hand.
But why is it thus? Why is it, that man first leaues off to walke with God, ere God leaues off to walke with man? Why is it, that man first forsakes God, ere God forsake him?
But why is it thus? Why is it, that man First leaves off to walk with God, ere God leaves off to walk with man? Why is it, that man First forsakes God, ere God forsake him?
Not to Ioshuah alone is this promise made, but to all; to all the godly. The Author of the Epistle to the Hebrewes so applies it, chap. 13.5. I will neuer leaue thee nor forsake thee.
Not to Joshua alone is this promise made, but to all; to all the godly. The Author of the Epistle to the Hebrews so Applies it, chap. 13.5. I will never leave thee nor forsake thee.
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against the vnsatiable greedinesse after the Mammon of this world, which is to many their delight, their loue, their solace, and to some their God. Let your conuersation bee without Couetousnesse, and be content with such things as you haue.
against the unsatiable greediness After the Mammon of this world, which is to many their delight, their love, their solace, and to Some their God. Let your Conversation be without Covetousness, and be content with such things as you have.
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If God leaues not off to walke with vs, till we leaue off to walke with him; if he forsake not vs, till wee forsake him: O then let it be our care, neuer to leaue off to walke with him, neuer to forsake him. Our sinnes they are, that breake off our walke with God,
If God leaves not off to walk with us, till we leave off to walk with him; if he forsake not us, till we forsake him: Oh then let it be our care, never to leave off to walk with him, never to forsake him. Our Sins they Are, that break off our walk with God,
and so driue God from vs? If by our sinnes, our drunkennesse, our luxury, our vncleannesse, our couetousnesse, our oppression, our vncharitablenesse, and other our sinnes no lesse odious, which indeed are the very diet and dainties of the Deuill, we feast the foule fiends of Hell, wee driue God from vs. He can no longer walke with vs, he cannot but forsake vs. What shall wee then doe, Beloued? What? Certainly, Ne Deum moueamus, vt nos deserat, opus est vt inter nos & ipsum conueniat:
and so driven God from us? If by our Sins, our Drunkenness, our luxury, our uncleanness, our covetousness, our oppression, our uncharitableness, and other our Sins no less odious, which indeed Are the very diet and dainties of the devil, we feast the foul fiends of Hell, we driven God from us He can no longer walk with us, he cannot but forsake us What shall we then do, beloved? What? Certainly, Ne God moueamus, vt nos deserat, opus est vt inter nos & ipsum It is fitting:
Wherefore that there may bee betweene vs an agreement, tread wee the way scored out vnto vs by Saint Paul, Titus the second Chapter and the twelfth Verse, which is, that, denying vngodlinesse and worldly lusts, we liue for the time to come soberly, righteously, and godlily in this present world, looking for that blessed hope,
Wherefore that there may be between us an agreement, tread we the Way scored out unto us by Saint Paul, Titus the second Chapter and the twelfth Verse, which is, that, denying ungodliness and worldly Lustiest, we live for the time to come soberly, righteously, and godlily in this present world, looking for that blessed hope,
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if thou so behaue thy selfe, that hee may vouchsafe to bee with thee. What said I? So behaue thy selfe that hee may vouchsafe to bee with thee? Nay howeuer thou behaue thy selfe, hee will not faile to bee with thee.
if thou so behave thy self, that he may vouchsafe to be with thee. What said I? So behave thy self that he may vouchsafe to be with thee? Nay however thou behave thy self, he will not fail to be with thee.
What then remaineth for thee, for mee, for euery one of vs, but that we all endeuour so to spend the residue of the daies of our pilgrimage here in this life, in all righteousnesse and true holinesse, that God, our good God, bee not at any time prouoked to bee with vs, per vindictam, by his vengeance, who is euer most willing to be with vs per gratiam, by his gracious fauour.
What then remains for thee, for me, for every one of us, but that we all endeavour so to spend the residue of the days of our pilgrimage Here in this life, in all righteousness and true holiness, that God, our good God, be not At any time provoked to be with us, per vindictam, by his vengeance, who is ever most willing to be with us per gratiam, by his gracious favour.
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So hauing finished our course here, in this mortality, wee shall bee aduanced to a state immortall in the Paradise of Heauen, where wee shall with all Saints sing perpetually Hallelujah, Saluation,
So having finished our course Here, in this mortality, we shall be advanced to a state immortal in the Paradise of Heaven, where we shall with all Saints sing perpetually Hallelujah, Salvation,
THat a people, chosen by God himselfe to be his peculiar, aboue all the Nations vpon the earth, honoured with many singular and super-eminent priuileges, aduanced to the custody of Gods holiest Oracles, should be so stif-necked, so vncircumcised of hearts and eares,
THat a people, chosen by God himself to be his peculiar, above all the nations upon the earth, honoured with many singular and supereminent privileges, advanced to the custody of God's Holiest Oracles, should be so Stiffnecked, so uncircumcised of hearts and ears,
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so disobedient, so rebellious, as to set at nought the threatnings of the Lord, to account them vaine, to esteeme of them as of sports, could it euer be imagined? Yet thus stood the case with the people of the ten Tribes, the children of Israel, with whom this our Prophet Amos was to deale.
so disobedient, so rebellious, as to Set At nought the threatenings of the Lord, to account them vain, to esteem of them as of sports, could it ever be imagined? Yet thus stood the case with the people of the ten Tribes, the children of Israel, with whom this our Prophet Amos was to deal.
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Amos, to meet with such their grosse stupidity, and to reforme their erronious conceits of those fearefull threatnings, which the Almighty by the mouth of his holy Prophets vseth to giue forth against sinners and wicked men, instructeth them by similitudes. The similitudes which here he bringeth, are in number six. They are all taken from vulgar experience,
Amos, to meet with such their gross stupidity, and to reform their erroneous conceits of those fearful threatenings, which the Almighty by the Mouth of his holy prophets uses to give forth against Sinners and wicked men, Instructeth them by Similitudes. The Similitudes which Here he brings, Are in number six. They Are all taken from Vulgar experience,
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Of the first, taken from way-faring men, from two trauellers vpon the way, I spake in my last exercise, occasioned thereunto by the third verse of this Chapter.
Of the First, taken from wayfaring men, from two travellers upon the Way, I spoke in my last exercise, occasioned thereunto by the third verse of this Chapter.
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This fourth verse, now read vnto you, will yeeld vs two other, taken from the custome of Lions, old and young. From the custome of the old Lion in these words;
This fourth verse, now read unto you, will yield us two other, taken from the custom of Lions, old and young. From the custom of the old lion in these words;
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Else how may that bee vnderstood which is spoken of our aduersary, the Deuill, 1 Pet. 5.8. that he, as a roaring Lion walketh about, seeking whom he may deuoure? There it seemes the Lion roareth before hee haue his prey.
Else how may that be understood which is spoken of our adversary, the devil, 1 Pet. 5.8. that he, as a roaring lion walks about, seeking whom he may devour? There it seems the lion roareth before he have his prey.
His words are in his ninth Homily vpon the Hexaemeron: Nature hath bestowed vpon the Lion, such organs or instruments for his voice, that oftentimes beasts farre swifter than the Lion are taken, NONLATINALPHABET, onely by the roaring of the Lion.
His words Are in his ninth Homily upon the Hexaemeron: Nature hath bestowed upon the lion, such organs or Instruments for his voice, that oftentimes beasts Far swifter than the lion Are taken,, only by the roaring of the lion.
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Saint Cyril likewise, he that was Archbishop of Alexandria, he hath the like obseruation, and he takes it from those, who with much curiosity and diligence haue sought into the nature of wild beasts.
Saint Cyril likewise, he that was Archbishop of Alexandria, he hath the like observation, and he Takes it from those, who with much curiosity and diligence have sought into the nature of wild beasts.
Now if a Lion will roare before he haue taken his prey, as by the now produced authorities it seemes he will, to what end serues this interrogation, Will a Lion roare in the forrest,
Now if a lion will roar before he have taken his prey, as by the now produced authorities it seems he will, to what end serves this interrogation, Will a lion roar in the forest,
and fall to the deuouring of his prey? Plutarch in a treatise of his, concerning this question, Which creatures haue more reason, they that liue on the earth,
and fallen to the devouring of his prey? Plutarch in a treatise of his, Concerning this question, Which creatures have more reason, they that live on the earth,
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or they that in the water? thus speaketh of the Lion: The Lion, when he hath gotten a prey vseth to roare, thereby to call his fellow-lions to be his partakers in the prey.
or they that in the water? thus speaks of the lion: The lion, when he hath got a prey uses to roar, thereby to call his fellow-lions to be his partakers in the prey.
It is plaine by the 22. Psalme, where Dauid complaining of the cruelty of his enemies vnder the name of the Bulls of Bashan, saith of them, vers. 13. They gaped vpon mee with their mouthes,
It is plain by the 22. Psalm, where David complaining of the cruelty of his enemies under the name of the Bulls of Bashan, Says of them, vers. 13. They gaped upon me with their mouths,
Will a young Lion cry out of his den, if he haue taken nothing? This young Lion in the originall is NONLATINALPHABET Chephir, Leo-iuuenis, •unculus; in the Septuagint, he is NONLATINALPHABET:
Will a young lion cry out of his den, if he have taken nothing? This young lion in the original is Chephir, Leo-iuuenis, •unculus; in the septuagint, he is:
in the Vulgar, Catulus Leonis, the Lions whelpe. The property of this young Lion or Lions whelpe is, to lie close in his den without making any noise at all, till such time as the old Lion brings him a booty for his food;
in the vulgar, Catulus Leonis, the Lions whelp. The property of this young lion or Lions whelp is, to lie close in his den without making any noise At all, till such time as the old lion brings him a booty for his food;
then doth this whelpe rouze vp himselfe, giues forth his voice, cryeth and roareth. It is Saint Cyrils obseruation. Petrus Lusitanus likes it well. Hee thus deliuers it:
then does this whelp rouse up himself, gives forth his voice, Cries and roareth. It is Saint Cyril's observation. Peter Lusitanus likes it well. He thus delivers it:
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The Lion is God, the forest the world, the prey of the Lion the people of the world, the roaring of the Lion Gods threatnings by his Prophets. You may thus apply it:
The lion is God, the forest the world, the prey of the lion the people of the world, the roaring of the lion God's threatenings by his prophets. You may thus apply it:
who, wheresoeuer he be, because he is predestinate vnto life, ab ipso Deo requiritur, is sought for of God himselfe, that at his voice, whether it be vttered by an Angell, or by a Prophet, or by the Scriptures, he may tremble, may be humbled, may repent him of his sinnes, and be saued.
who, wheresoever he be, Because he is predestinate unto life, ab ipso God requiritur, is sought for of God himself, that At his voice, whither it be uttered by an Angel, or by a Prophet, or by the Scriptures, he may tremble, may be humbled, may Repent him of his Sins, and be saved.
Nunquid rugiet Leo in saltu, nisi habuerit praedam? Will a Lion roare in the forest, vnlesse he hath a prey? Idem est, ac si dicet, It is as if he said, Is it worthy of God, there to speake,
Nuqquid rugiet Leo in saltu, nisi habuerit Praedam? Will a lion roar in the forest, unless he hath a prey? Idem est, ac si dicet, It is as if he said, Is it worthy of God, there to speak,
or thither to send a Prophet, where he knoweth there is none worthy of eternall life? Is it seemely, is it any way fit, that God should there vtter his voice, or send his Messengers thither, where hee knoweth, there is not any one ordained vnto saluation? By all congruity of reason the answer must be negatiue; No, its altogether vnseemly; its not any way fit.
or thither to send a Prophet, where he Knoweth there is none worthy of Eternal life? Is it seemly, is it any Way fit, that God should there utter his voice, or send his Messengers thither, where he Knoweth, there is not any one ordained unto salvation? By all congruity of reason the answer must be negative; No, its altogether unseemly; its not any Way fit.
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Arias Montanus by this Lion, and Lions whelpe, vnderstandeth Sennacherib and Nabuchodonozor, two Assyrian Kings, two mighty enemies to the state of the Kingdome of Iudah. According to him thus must the application be:
Arias Montanus by this lion, and Lions whelp, understandeth Sennacherib and Nebuchadnezzar, two assyrian Kings, two mighty enemies to the state of the Kingdom of Iudah. According to him thus must the application be:
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so shall not the people of Iudah escape from out the hands of Sennacherib, or Nabuchodonozor. But this application of his is not so fit for this place,
so shall not the people of Iudah escape from out the hands of Sennacherib, or Nebuchadnezzar. But this application of his is not so fit for this place,
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for as much as the Deuill like a roaring Lion walketh about seeking whom he may deuoure, Semperque sitit animarum damnationem, & rugit vt eas deglutiat, and euer thirsteth of the damnation of the soules of men,
for as much as the devil like a roaring lion walks about seeking whom he may devour, Semperque sitit animarum damnationem, & rugit vt eas deglutiat, and ever Thirsteth of the damnation of the Souls of men,
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I may not deny, but that the Deuill for his extreme fiercenesse and cruelty ioyned with force and hurt to annoy mankind, is by Saint Peter likened to a Lion, to a roaring Lion; yet I cannot thinke that he is the Lion in my Text;
I may not deny, but that the devil for his extreme fierceness and cruelty joined with force and hurt to annoy mankind, is by Saint Peter likened to a lion, to a roaring lion; yet I cannot think that he is the lion in my Text;
but that such are diuers times in the holy Scriptures compared to Lions. The wicked man, who is euermore an enemy to the godly, is likened to a Lion, Psal. 10.9. He lieth in wait secretly as a Lion in his den;
but that such Are diverse times in the holy Scriptures compared to Lions. The wicked man, who is evermore an enemy to the godly, is likened to a lion, Psalm 10.9. He lies in wait secretly as a lion in his den;
he lieth in wait to catch the poore. Dauids enemies are as Lions; He so speakes of them, Psal. 22.13. They gaped vpon mee with their mouthes, as a rauening and a roaring Lion.
he lies in wait to catch the poor. David enemies Are as Lions; He so speaks of them, Psalm 22.13. They gaped upon me with their mouths, as a ravening and a roaring lion.
Tyrants and oppressors of the Church are as Lions. Such a one was Nero, Saint Paul calls him a Lion, 2 Tim. 4.17. I was, saith hee, deliuered out of the mouth of the Lion.
Tyrants and Oppressors's of the Church Are as Lions. Such a one was Nero, Saint Paul calls him a lion, 2 Tim. 4.17. I was, Says he, Delivered out of the Mouth of the lion.
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but Nero, proud and cruell Nero, persecuting Nero, as its expounded by Chrysostome, Theodoret, Theophylact, Oecumenius, Aquinas, and Eusebius, Hist. Eccles. lib.
but Nero, proud and cruel Nero, persecuting Nero, as its expounded by Chrysostom, Theodoret, Theophylact, Oecumenius, Aquinas, and Eusebius, Hist. Eccles. lib.
2. cap. 22. Be it then granted, that Men, enemies to the godly, Tyrants and oppressors are in holy Scripture sometimes compared to Lions; yet can it not thence be inferred, that therefore by this roaring Lion in my Text, Men are to be vnderstood.
2. cap. 22. Be it then granted, that Men, enemies to the godly, Tyrants and Oppressors's Are in holy Scripture sometime compared to Lions; yet can it not thence be inferred, that Therefore by this roaring lion in my Text, Men Are to be understood.
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God is compared to both, as wel to the young Lion as to the old. To both he is compared, Hos. 5.14. There thus saith the Lord: I will be vnto Ephraim as a Lion, and as a young Lion to the house of Iudah.
God is compared to both, as well to the young lion as to the old. To both he is compared, Hos. 5.14. There thus Says the Lord: I will be unto Ephraim as a lion, and as a young lion to the house of Iudah.
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Like as the Lion and the young Lion roaring on his prey, when a multitude of Shepherds is called forth against him, hee will not be afraid of their voice,
Like as the lion and the young lion roaring on his prey, when a multitude of Shepherd's is called forth against him, he will not be afraid of their voice,
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In both places you see, God is compared not onely to the old Lion, but to the young one too, to the Lions whelpe. So is he here in this Text of mine. Now the meaning is;
In both places you see, God is compared not only to the old lion, but to the young one too, to the Lions whelp. So is he Here in this Text of mine. Now the meaning is;
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He will not by his Prophets and Ministers giue forth his threatnings, except there be iust cause for him, to be auenged vpon a people for their sinnes. My obseruation is:
He will not by his prophets and Ministers give forth his threatenings, except there be just cause for him, to be avenged upon a people for their Sins. My observation is:
The threatnings of God, they are not vana dunt axat puerorum simplicisque rusticitatis terricula, as Quadratus hath well noted, they are not onely as scar-crowes or bugs for the terrifying of little children and the ruder sort of people;
The threatenings of God, they Are not Vana dunt axat Puerorum simplicisque rusticitatis terricula, as Quadratus hath well noted, they Are not only as scarecrows or bugs for the terrifying of little children and the Ruder sort of people;
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because the curse is opposed to the blessing. Now to bee blessed with faithfull Abraham, is to be iustified, to bee absolued from sinne and death, to be in fauour with God, to obtaine eternall saluation,
Because the curse is opposed to the blessing. Now to be blessed with faithful Abraham, is to be justified, to be absolved from sin and death, to be in favour with God, to obtain Eternal salvation,
In the 26. of Leuit. vers. 16. he will visit you with vexations, consumptions, and burning agues, that shall consume your eyes, and cause you sorrow of heart. Ʋers.
In the 26. of Levites vers. 16. he will visit you with vexations, consumptions, and burning Fevers, that shall consume your eyes, and cause you sorrow of heart. Ʋers.
they that hate you shall reigne ouer you, and ye shall flee when none pursueth you. Vers. 19. Hee will breake the pride of your power, and will make your Heauen as iron, and your Earth as brasse: and your strength shall be spent in vaine;
they that hate you shall Reign over you, and you shall flee when none pursueth you. Vers. 19. He will break the pride of your power, and will make your Heaven as iron, and your Earth as brass: and your strength shall be spent in vain;
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for, neither shall your land yeeld her encrease, nor your trees their fruits. Vers. 22. Hee will send wilde beasts among you which shall rob you of your children, and destroy your cattell, and make you few in number.
for, neither shall your land yield her increase, nor your trees their fruits. Vers. 22. He will send wild beasts among you which shall rob you of your children, and destroy your cattle, and make you few in number.
These and other like threatnings against the wilfull contemners of Gods holy Will you may better read of in the now alleaged 26. Chapter of Leuiticus, and 28. Chapter of Deuteronomy, and other places of holy Scripture,
These and other like threatenings against the wilful contemners of God's holy Will you may better read of in the now alleged 26. Chapter of Leviticus, and 28. Chapter of Deuteronomy, and other places of holy Scripture,
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or punishments that are temporary and corporall. These threatnings of punishments, corporall or spirituall, temporary or eternall, are by the Lord himselfe accomplished at times certaine and vnchangeable.
or punishments that Are temporary and corporal. These threatenings of punishments, corporal or spiritual, temporary or Eternal, Are by the Lord himself accomplished At times certain and unchangeable.
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When the old world in the daies of Noah had growne to much impiety and wickednesse, the Lord appointed a certaine space, the space of 120. yeeres for their repentance and conuersion, Gen. 6.3. My spirit shall not alwaies striue with man, for that he also is flesh: yet his daies shall be an hundred and twenty yeeres.
When the old world in the days of Noah had grown to much impiety and wickedness, the Lord appointed a certain Molle, the Molle of 120. Years for their Repentance and conversion, Gen. 6.3. My Spirit shall not always strive with man, for that he also is Flesh: yet his days shall be an hundred and twenty Years.
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Though he saw, that the wickednesse of man was great in the earth, and that euery imagination of the thoughts of his heart was euill, was onely euill, was euill continually, so that with great iustice he might forthwith haue swallowed them vp with a floud, yet would hee not,
Though he saw, that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was evil, was only evil, was evil continually, so that with great Justice he might forthwith have swallowed them up with a flood, yet would he not,
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For compare we the particular circumstances of time noted, Gen. 7.3, 6, 11. with that which Saint Peter writeth in his first Epistle, chap. 3.20. we shall finde, that the inundation of waters came vpon the earth at the very point of time before determined.
For compare we the particular Circumstances of time noted, Gen. 7.3, 6, 11. with that which Saint Peter Writeth in his First Epistle, chap. 3.20. we shall find, that the inundation of waters Come upon the earth At the very point of time before determined.
& serue the King of Babylon seuenty yeeres. Now if we take the iust computation of time, it will appeare that so soone as those yeeres, those seuenty yeeres were expired, the foresaid threat was accomplished.
& serve the King of Babylon seuenty Years. Now if we take the just computation of time, it will appear that so soon as those Years, those seuenty Years were expired, the foresaid threat was accomplished.
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And therefore Daniel alluding to this prophesie of Ieremie, exactly setteth it downe, Chap. 5.30. saying, The same night was Belshazzar King of the Chaldeans slaine, the same night, the very night wherein those seuenty yeeres came to their full period, was Belshazzar King of the Chaldeans slaine.
And Therefore daniel alluding to this prophesy of Ieremie, exactly sets it down, Chap. 5.30. saying, The same night was Belshazzar King of the Chaldeans slain, the same night, the very night wherein those seuenty Years Come to their full Period, was Belshazzar King of the Chaldeans slain.
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To these fearefull examples of Noahs floud, and the carrying away of the Iewes into Babylon, may be added the burning of Sodome by fire and brimstone, the destruction of the ten Tribes, the ruine of Ierusalem, and the Kingdome of Iudah, the desolation of the seuen Churches of Asia; all which, besides many other calamities vpon many other places,
To these fearful Examples of Noahs flood, and the carrying away of the Iewes into Babylon, may be added the burning of Sodom by fire and brimstone, the destruction of the ten Tribes, the ruin of Ierusalem, and the Kingdom of Iudah, the desolation of the seuen Churches of Asia; all which, beside many other calamities upon many other places,
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and persons, accomplished and come to passe according to the threatnings of the Lord, may well assure vs, that whatsoeuer he hath threatned, will certainly take effect. And certainly,
and Persons, accomplished and come to pass according to the threatenings of the Lord, may well assure us, that whatsoever he hath threatened, will Certainly take Effect. And Certainly,
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If God threaten, and no repentance followeth, then certainly the threatnings pronounced will come to passe. Hee threatens not in vaine; hee terrifies not without cause;
If God threaten, and no Repentance follows, then Certainly the threatenings pronounced will come to pass. He threatens not in vain; he terrifies not without cause;
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Vnderstand wee therefore, that the threatnings and denuntiations of Gods iudgements are either absolute or conditionall. If absolute, then are they irreuocable, and must take effect:
Understand we Therefore, that the threatenings and denunciations of God's Judgments Are either absolute or conditional. If absolute, then Are they irrevocable, and must take Effect:
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Moses and Aaron, both are threatned that they shall neuer enter into the land of Canaan. Moses vnderstanding the threat conditionally, besought the Lord that hee might goe ouer Iordan into that good land.
Moses and Aaron, both Are threatened that they shall never enter into the land of Canaan. Moses understanding the threat conditionally, besought the Lord that he might go over Iordan into that good land.
But the Lord was wroth with him, and would not heare him; but said vnto him, Deut. 3.26. Let it suffice thee, speake no more vnto me of this matter. Speake no more:
But the Lord was wroth with him, and would not hear him; but said unto him, Deuteronomy 3.26. Let it suffice thee, speak no more unto me of this matter. Speak no more:
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As absolute and peremptory was that threatning by Nathan from the Lord vnto Dauid, 2. Sam. 12.14. Because by thine adultery thou hast giuen great occasion to the enemies of the Lord to blaspheme, the childe also that is borne vnto thee shall surely dye.
As absolute and peremptory was that threatening by Nathan from the Lord unto David, 2. Sam. 12.14. Because by thine adultery thou hast given great occasion to the enemies of the Lord to Blaspheme, the child also that is born unto thee shall surely die.
O•hers are conditionall, to be vnderstood with this exception, except they repent and amend. The condition is sometimes expressed; sometimes it is not.
O•hers Are conditional, to be understood with this exception, except they Repent and amend. The condition is sometime expressed; sometime it is not.
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Such a Nation, such a Kingdome, I will plucke vp, I will pull downe, I will destroy. The Nation, the Kingdome performes the condition; repenteth and turnes from euill, and God reuerseth his sentence;
Such a nation, such a Kingdom, I will pluck up, I will pull down, I will destroy. The nation, the Kingdom performs the condition; Repenteth and turns from evil, and God reverseth his sentence;
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How then? They conceiuing aright of the commination, as fearefull as it was, that it was vnto them a Sermon of repentance, they feared the Lord, they besought the Lord:
How then? They conceiving aright of the commination, as fearful as it was, that it was unto them a Sermon of Repentance, they feared the Lord, they besought the Lord:
and the Lord repented him of the euill which hee had pronounced against them. So was the Commination conditionall, though the condition was not expressed.
and the Lord repented him of the evil which he had pronounced against them. So was the Commination conditional, though the condition was not expressed.
And so was the commination conditionall, though the condition was not expressed. And such is that in the Prophesie of Ionah, Chap. 3.4. Yet forty daies, and Nineueh shall be ouerthrowne.
And so was the commination conditional, though the condition was not expressed. And such is that in the Prophesy of Jonah, Chap. 3.4. Yet forty days, and Nineveh shall be overthrown.
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The King of Nineueh, though an heathen and an idolatrous King, yet conceiues aright of this threat, that it was to him and his people, no otherwise than a Sermon of repentance.
The King of Nineveh, though an heathen and an idolatrous King, yet conceives aright of this threat, that it was to him and his people, no otherwise than a Sermon of Repentance.
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The King therefore touched with repentance, vnseateth himselfe, vnthroneth himselfe, commeth as low as the meanest, strips himselfe of his kingly robes, puts on sack-cloth, sits in ashes;
The King Therefore touched with Repentance, unseateth himself, unthroneth himself, comes as low as the Meanest, strips himself of his kingly robes, puts on Sackcloth, sits in Ashes;
causeth it to be proclaimed and published through Niniueh, that there be a generall fast kept by man and beast, that man and beast be couered with sack-cloth, and cry mightily vnto God, and turne euery one from his euill way, and from the violence that is in their hands:
Causes it to be proclaimed and published through Nineveh, that there be a general fast kept by man and beast, that man and beast be covered with Sackcloth, and cry mightily unto God, and turn every one from his evil Way, and from the violence that is in their hands:
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for, saith the King, Who can tell, if God will turne and repent, and turne away from his fierce anger, that we perish not? Who can tell? And God saw their workes, that they turned from their euill way, and God repented of the euill that he had said that he would doe vnto them, and he did it not.
for, Says the King, Who can tell, if God will turn and Repent, and turn away from his fierce anger, that we perish not? Who can tell? And God saw their works, that they turned from their evil Way, and God repented of the evil that he had said that he would do unto them, and he did it not.
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But why are these and many other threatnings of the Lord against sinners conditionall? Why are they with condition of amendment? Why is the condition either expressed, or suppressed and only inclusiuely vnderstood?
But why Are these and many other threatenings of the Lord against Sinners conditional? Why Are they with condition of amendment? Why is the condition either expressed, or suppressed and only inclusively understood?
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Let sinne be washed away with the teares of vnfained repentance, and punishment shall neuer hurt vs. This is it, which but euen now you heard out of Ezech. chap. 33.14.15.
Let sin be washed away with the tears of unfeigned Repentance, and punishment shall never hurt us This is it, which but even now you herd out of Ezekiel chap. 33.14.15.
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if he restore the pledge, and giue againe that he hath robbed, and walke in the statutes of life without committing iniquitie, he shall surely liue, he shall not die.
if he restore the pledge, and give again that he hath robbed, and walk in the statutes of life without committing iniquity, he shall surely live, he shall not die.
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Secondly, the threatnings of God against sinners are for the most part conditionall, because he is a God of mercies, a gracious God, a God of long suffering, and much patience, a God of vnspeakable kindnesse, euer ready to receiue vs to mercy,
Secondly, the threatenings of God against Sinners Are for the most part conditional, Because he is a God of Mercies, a gracious God, a God of long suffering, and much patience, a God of unspeakable kindness, ever ready to receive us to mercy,
as soone as we returne vnto him. This is it that the Lord commandeth to be proclaimed by Ieremy, chap. 3.12. Returne thou back-sliding Israel, saith the Lord, and I will not cause mine anger to fall vpon you, for I am mercifull, saith the Lord, and I will not keepe mine anger for euer.
as soon as we return unto him. This is it that the Lord commands to be proclaimed by Ieremy, chap. 3.12. Return thou backsliding Israel, Says the Lord, and I will not cause mine anger to fallen upon you, for I am merciful, Says the Lord, and I will not keep mine anger for ever.
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Thirdly, the threatnings of God against sinners are euermore conditionall, because in his threatnings God aimeth not at the destruction of them that are threatned, but at their amendment. Their amendment is the thing he aimeth at.
Thirdly, the threatenings of God against Sinners Are evermore conditional, Because in his threatenings God aimeth not At the destruction of them that Are threatened, but At their amendment. Their amendment is the thing he aimeth At.
Its plaine by that, Ezech. 18.23. Haue I any pleasure at all, that the wicked should die, saith the Lord God? and not, that he should returne from his waies and liue? This by way of question.
Its plain by that, Ezekiel 18.23. Have I any pleasure At all, that the wicked should die, Says the Lord God? and not, that he should return from his ways and live? This by Way of question.
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But its out of question and confirmed by oath, Ezech. 23.11. As I liue, saith the Lord God, I haue no pleasure in the death of the wicked, but that the wicked turne from his way and liue:
But its out of question and confirmed by oath, Ezekiel 23.11. As I live, Says the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his Way and live:
Hitherto you haue heard of Gods threatnings, that they are of punishments either corporall or spirituall; either temporall or eternall: and that they are either absolute or conditionall; and if conditionall, that then the condition is either expressed or only vnderstood;
Hitherto you have herd of God's threatenings, that they Are of punishments either corporal or spiritual; either temporal or Eternal: and that they Are either absolute or conditional; and if conditional, that then the condition is either expressed or only understood;
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Our first vse may be, to consider that in the greatest and most fearefull threatnings of Gods heauy iudgements there is comfort remaining, hope of grace and mercy to be found, life in death,
Our First use may be, to Consider that in the greatest and most fearful threatenings of God's heavy Judgments there is Comfort remaining, hope of grace and mercy to be found, life in death,
and health in sicknesse, if we repent and amend. Thus did the Princes of Iudah profit by the threatnings of Ieremy. Ieremie, chap. 26.6. comes vnto them with a threatning from the Lords owne mouth:
and health in sickness, if we Repent and amend. Thus did the Princes of Iudah profit by the threatenings of Ieremy. Ieremie, chap. 26.6. comes unto them with a threatening from the lords own Mouth:
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And thus did the same King Hezekiah profit at the threatning of Esay, and the King of Nineueh at the threatning of Ionah, as you haue already heard.
And thus did the same King Hezekiah profit At the threatening of Isaiah, and the King of Nineveh At the threatening of Jonah, as you have already herd.
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but for our capacities and for the weaknesse of our vnderstandings, who cannot conceiue how God doth after a diuers manner will and not will the same thing;
but for our capacities and for the weakness of our understandings, who cannot conceive how God does After a diverse manner will and not will the same thing;
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the will of God is called sometimes secret or hidden, and sometimes reuealed, as the Church is called sometimes visible, and sometimes inuisible, yet is but one Church. The secret will of God is of things hidden in himselfe,
the will of God is called sometime secret or hidden, and sometime revealed, as the Church is called sometime visible, and sometime invisible, yet is but one Church. The secret will of God is of things hidden in himself,
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Whatsoeuer this secret, this hidden will of God is concerning vs, whether to liue or die, to be rich or poore, to be of high estimation or of meane account in this world, it is our part to rest in the same,
Whatsoever this secret, this hidden will of God is Concerning us, whither to live or die, to be rich or poor, to be of high estimation or of mean account in this world, it is our part to rest in the same,
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much more are we to be therewith contented, and to giue thankes to God, howsoeuer it fareth with vs. The obiection thus answered, our recourse should be to the profit, that is yet further to be made by the threatnings of Gods iudgements.
much more Are we to be therewith contented, and to give thanks to God, howsoever it fareth with us The objection thus answered, our recourse should be to the profit, that is yet further to be made by the threatenings of God's Judgments.
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It concernes the duty of the Minister. Its our duty to propound vnto you the threatnings of the Lord with condition. Should we propound them without condition, we should be,
It concerns the duty of the Minister. Its our duty to propound unto you the threatenings of the Lord with condition. Should we propound them without condition, we should be,
Its your duty whensoeuer you heare the threatnings of Gods iudgements against sinners, to stirre vp your selues to repentance and to the amendment of your liues.
Its your duty whensoever you hear the threatenings of God's Judgments against Sinners, to stir up your selves to Repentance and to the amendment of your lives.
Its certaine, God will neuer change his threatnings, except we change our liues and conuersations. Wherefore (dearely beloued) suffer we a word of exhortation for conclusion of all.
Its certain, God will never change his threatenings, except we change our lives and conversations. Wherefore (dearly Beloved) suffer we a word of exhortation for conclusion of all.
and that is the reall performance of true and vnfained repentance through a liuely faith in Christ Iesus: Concerning which let me giue you a rule, a rule that is grounded and infallible;
and that is the real performance of true and unfeigned Repentance through a lively faith in christ Iesus: Concerning which let me give you a Rule, a Rule that is grounded and infallible;
without earnest prayer there is no sorrow, no godly sorrow, and without a due feeling of the Lords wrath, there is no prayer that can pierce the skie or moue the Lord.
without earnest prayer there is no sorrow, no godly sorrow, and without a due feeling of the lords wrath, there is no prayer that can pierce the sky or move the Lord.
O therefore let vs pray for repentance, let vs sue for repentance, let vs worke for repentance, let vs bestow all wee haue vpon repentance. All we haue!
O Therefore let us pray for Repentance, let us sue for Repentance, let us work for Repentance, let us bestow all we have upon Repentance. All we have!
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Smite, O gracious God, smite we beseech thee, our flinty hearts, make them euen to melt within vs at the sight of our owne transgressions, that so being cleansed from the filthinesse of sin, we may grow vp vnto full holinesse in thy feare through Iesus Christ our Lord and Sauiour.
Smite, Oh gracious God, smite we beseech thee, our flinty hearts, make them even to melt within us At the sighed of our own transgressions, that so being cleansed from the filthiness of since, we may grow up unto full holiness in thy Fear through Iesus christ our Lord and Saviour.
THat the comminations, the menacies, and threats, which the Almighty by the ministery of his holy Word giueth forth against the sonnes of men for their impious and euill courses in their peregrination here vpon the earth, are not in vaine,
THat the comminations, the menacies, and Treats, which the Almighty by the Ministry of his holy Word gives forth against the Sons of men for their impious and evil courses in their peregrination Here upon the earth, Are not in vain,
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but are certaine euidences of Gods resolution for the punishment of sinne, I haue heretofore out of the former verse made plaine vnto you by a two-fold similitude taken from the custome of Lions; the old Lion and the young. This fifth verse yeeldeth vs two other to the like effect:
but Are certain evidences of God's resolution for the punishment of sin, I have heretofore out of the former verse made plain unto you by a twofold similitude taken from the custom of Lions; the old lion and the young. This fifth verse yields us two other to the like Effect:
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In the second there is an illustration of the certainty, the stability, the efficacie of his iudgements, which hee fore-sheweth and fore-telleth by his Prophets. Of both in their order. The first is:
In the second there is an illustration of the certainty, the stability, the efficacy of his Judgments, which he foreshoweth and foretelleth by his prophets. Of both in their order. The First is:
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Can a bird fall in a snare vpon the earth, where no ginne is for him? Can he fall? The Vulgar Latine is, Nurquid cadet, shal he fall? So reade the Septuagint, so the Chaldee Paraphrast. Nunquid cadit, doth he fall? So Winckleman, and so our Country-man Tauerner in his English translation, Au casura esset, could shee fall? So Iunius.
Can a bird fallen in a snare upon the earth, where no gin is for him? Can he fallen? The vulgar Latin is, Nurquid cadet, shall he fallen? So read the septuagint, so the Chaldee Paraphrast. Whether Cadit, does he fallen? So Winckleman, and so our Countryman Taverner in his English Translation, Au casura esset, could she fallen? So Iunius.
Can a bird, could a bird, shall a bird, doth a bird fall NONLATINALPHABET hal pach haaretz, in laqueum terrae, word for word, into a snare of the earth:
Can a bird, could a bird, shall a bird, does a bird fallen hall Patch haaretz, in laqueum terrae, word for word, into a snare of the earth:
Into such a snare can a bird fall, where no ginne is for him? NONLATINALPHABET Vmokesch ein lah. This same mokesch is by some taken for a ginne. With Iunius and Drusius it is tendicula; with Mercer it is offendiculum; with Vatablus it is laqueus. These,
Into such a snare can a bird fallen, where no gin is for him? Vmokesch ein lah. This same mokesch is by Some taken for a gin. With Iunius and Drusius it is tendicula; with Mercer it is Offendiculum; with Vatablus it is Laqueus. These,
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as our late Translators, take mokesch for a ginne. Others take it for him that layeth the ginne, for the fowler. So doe the Septuagint; so doth the Author of the Vulgar Latine, so doth Saint Hierome take it.
as our late Translators, take mokesch for a gin. Others take it for him that Layeth the gin, for the Fowler. So do the septuagint; so does the Author of the vulgar Latin, so does Saint Jerome take it.
With the Septuagint this mokesch is NONLATINALPHABET, a birder, one that catcheth birds with birdlime; with the author of the Vulgar Latine and Saint Hierome it is Auceps, a Fowler. So is it with Tauerner in his translation;
With the septuagint this mokesch is, a birder, one that Catches Birds with birdlime; with the author of the vulgar Latin and Saint Jerome it is Auceps, a Fowler. So is it with Taverner in his Translation;
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Doth a bird fall in a snare vpon the earth, where no fowler is? Be it a ginne, or he that layeth the ginne, the birder, the fowler, it much skilleth not:
Does a bird fallen in a snare upon the earth, where no Fowler is? Be it a gin, or he that Layeth the gin, the birder, the Fowler, it much skilleth not:
Now to the interrogation, Can a bird fall in a snare vpon the earth, where no ginne is for him, or where no fowler is? The answer must be negatiue; No, hee cannot.
Now to the interrogation, Can a bird fallen in a snare upon the earth, where no gin is for him, or where no Fowler is? The answer must be negative; No, he cannot.
And so is the answer made by Nicolaus de Lyra, and the Author of the Interlineary Glosse. So is it by Petrus Lusitanus; so by Mercerus, so by others. Can a bird fall! No;
And so is the answer made by Nicolaus de Lyra, and the Author of the Interlineary Gloss. So is it by Peter Lusitanus; so by Mercerus, so by Others. Can a bird fallen! No;
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This our Prophet de pastoralibus assumptus, once a shepherd, now called to be a dispenser of the secrets of God, is content to dispense them, by drawing similitudes from such things,
This our Prophet de pastoralibus assumptus, once a shepherd, now called to be a dispenser of the secrets of God, is content to dispense them, by drawing Similitudes from such things,
and that in the same verse, the habitations of the shepherds shall mourne; and that in the verse before my text, will a Lion roare in the forrest, when he hath no prey;
and that in the same verse, the habitations of the shepherd's shall mourn; and that in the verse before my text, will a lion roar in the forest, when he hath no prey;
Sufficiunt coelesti magisterio res non solùm piscatorum, verùm etiam pastorum, vt per eorum similitudines docti sint & doceant conuenienter gloriam rerum caelestium.
Sufficiunt Coelesti Magisterium Rest non solùm piscatorum, verùm etiam Pastorum, vt per Their similitudines Learned sint & doceant Conveniently gloriam rerum Celestial.
Things that fall within the knowledge not only of fishers, but also of shepherds, are auaileable to diuine instruction, that by the similitudes of both, fishers, and shepherds, the glory of things celestiall may be manifested.
Things that fallen within the knowledge not only of Fishers, but also of shepherd's, Are available to divine instruction, that by the Similitudes of both, Fishers, and shepherd's, the glory of things celestial may be manifested.
Such is this pastorall similitude: this similitude of birds not falling into a snare vpon the earth, vnlesse by the fowlers art some ginne be set for him.
Such is this pastoral similitude: this similitude of Birds not falling into a snare upon the earth, unless by the fowlers art Some gin be Set for him.
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so the calamities and miseries of this life, wherewith men are vsually taken and snared, come not by chance, but are sent among vs by the certaine counsell of God, by his iust iudgement, by his diuine prouidence.
so the calamities and misery's of this life, wherewith men Are usually taken and snared, come not by chance, but Are sent among us by the certain counsel of God, by his just judgement, by his divine providence.
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They who through charitie are as birds, and doe fly aloft in the libertie of the holy Spirit, through discord doe lose their wings, fall downe vpon him earth and are a prey vnto the fowler.
They who through charity Are as Birds, and do fly aloft in the liberty of the holy Spirit, through discord do loose their wings, fallen down upon him earth and Are a prey unto the Fowler.
Did they still soare aloft with the wings of loue; they should not need to feare the fowlers snares. For as Sal•mon saith, Prou. 1.17. Surely in vaine the net is spread in the eyes of euery thing that hath a wing.
Did they still soar aloft with the wings of love; they should not need to Fear the fowlers snares. For as Sal•mon Says, Prou. 1.17. Surely in vain the net is spread in the eyes of every thing that hath a wing.
but if through variance, through strife, through hatred, and other like impieties thou be ouer-burdened and pressed downe, downe thou fallest to the ground,
but if through variance, through strife, through hatred, and other like impieties thou be overburdened and pressed down, down thou Fallest to the ground,
how much more shall I, I the Lord, who haue my habitation in the Heauen of Heauens, bring men themselues within the snare of my decree and sentence, that there shall be no escaping for them?
how much more shall I, I the Lord, who have my habitation in the Heaven of Heavens, bring men themselves within the snare of my Decree and sentence, that there shall be no escaping for them?
so shall not sinners fall into punishment, vnlesse they themselues make snares of their owne sinnes to catch themselues withall. So may they quickly doe;
so shall not Sinners fallen into punishment, unless they themselves make snares of their own Sins to catch themselves withal. So may they quickly doe;
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As that a bird falls into a snare vpon the earth, it is to be attributed to the care and diligence of the fowler, that laid the snare; so, that the soule of man commeth to be ensnared in the word of saluation, which it neither can resist, nor is willing so to doe, it is wholly to be attributed to the grace of God. For God alone so spreadeth the snare of his good word, that this little bird, this wandring and restlesse bird, the soule of man, is caught and brought into the hands of the Lord her God,
As that a bird falls into a snare upon the earth, it is to be attributed to the care and diligence of the Fowler, that laid the snare; so, that the soul of man comes to be Ensnared in the word of salvation, which it neither can resist, nor is willing so to do, it is wholly to be attributed to the grace of God. For God alone so spreadeth the snare of his good word, that this little bird, this wandering and restless bird, the soul of man, is caught and brought into the hands of the Lord her God,
then ours is, as if they came out of Coelestius his Schoole, haue with their sophismes and subtilties much disquieted the State of the Belgicke Churches, chiefly for the point of diuine Predestination and the appendices thereof.
then ours is, as if they Come out of Coelestius his School, have with their sophisms and subtleties much disquieted the State of the Belgic Churches, chiefly for the point of divine Predestination and the Appendices thereof.
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in respect of himselfe, and in respect of God. If he be considered in respect of himselfe, as he is vnregenerate, and according to his inbred prauitie,
in respect of himself, and in respect of God. If he be considered in respect of himself, as he is unregenerate, and according to his inbred pravity,
so is grace by him too too resistable: for as much as man of himselfe, in his pure naturals, gouerned only by nature, reason and sense, without grace, without the Spirit of God, cannot only resist, but also cannot but resist the grace of God.
so is grace by him too too resistable: for as much as man of himself, in his pure naturals, governed only by nature, reason and sense, without grace, without the Spirit of God, cannot only resist, but also cannot but resist the grace of God.
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So saith Saint Paul, 1 Cor. 2.14. NONLATINALPHABET, the naturall man receiueth not the things of the Spirit of God, for they are foolishnesse vnto him:
So Says Saint Paul, 1 Cor. 2.14., the natural man receiveth not the things of the Spirit of God, for they Are foolishness unto him:
neither can he know them, for they are spiritually discerned. To the like purpose the same Apostle, Rom. 8.7 NONLATINALPHABET: the wisdome of the flesh is enmitie against God:
neither can he know them, for they Are spiritually discerned. To the like purpose the same Apostle, Rom. 8.7: the Wisdom of the Flesh is enmity against God:
In respect of God, and his good pleasure, it may well be said to be irresistible. I speake of that grace of God, which is his mouing and effectuall grace, against which there is no resistance. For to say, that the effectuall grace of God can be resisted, is to deny it to be effectuall. It implieth a contradiction,
In respect of God, and his good pleasure, it may well be said to be irresistible. I speak of that grace of God, which is his moving and effectual grace, against which there is no resistance. For to say, that the effectual grace of God can be resisted, is to deny it to be effectual. It Implies a contradiction,
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That of Saint Paul, Rom. 9.19. Who hath resisted the will of God? being an Interrogation of a denier, implying that no man hath or can resist it, is in very reason it selfe most certaine.
That of Saint Paul, Rom. 9.19. Who hath resisted the will of God? being an Interrogation of a denier, implying that no man hath or can resist it, is in very reason it self most certain.
For the superiour cause can neuer suffer of the inferiour: therefore if mans will should goe about to resist or frustrate the will of God, it were euen against reason it selfe:
For the superior cause can never suffer of the inferior: Therefore if men will should go about to resist or frustrate the will of God, it were even against reason it self:
for to will, or not to will, is so in the power of him that willeth or willeth not, that it neither hindreth the will of God, nor ouer-commeth his power.
for to will, or not to will, is so in the power of him that wills or wills not, that it neither hindereth the will of God, nor Overcometh his power.
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Let vs goe on, Can a bird ] Dionysius the Carthusian will tell you, that this fowler, according to the Expositors, is either the Deuill, or man, or God: and that their snares are either Laquaei culpae, or Laquaei poena; either snares of sinne, or snares of punishment.
Let us go on, Can a bird ] Dionysius the Carthusian will tell you, that this Fowler, according to the Expositors, is either the devil, or man, or God: and that their snares Are either Laquaei Culpae, or Laquaei poena; either snares of sin, or snares of punishment.
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That the Deuill is in holy Scripture compared vnto a fowler, I deny not: for I reade of his wiles, Ephes. 6.11. where we are aduised to put on the whole armour of God, that wee may be able to stand against the wiles of the Deuill.
That the devil is in holy Scripture compared unto a Fowler, I deny not: for I read of his wiles, Ephesians 6.11. where we Are advised to put on the Whole armour of God, that we may be able to stand against the wiles of the devil.
Nor may it be denied, but that man also is in holy Scripture compared to a fowler. To a fowler he is compared in a two-fold respect, in respect of others, and in respect of himselfe.
Nor may it be denied, but that man also is in holy Scripture compared to a Fowler. To a Fowler he is compared in a twofold respect, in respect of Others, and in respect of himself.
They haue hid a snare for me, and cords, they haue spread a net by the waies side, they haue set ginnes for me. And such are they, those wicked men, Ierem. 5.26. They lay wait, as he that setteth snares, they set a trap, they catch men. And such are they, of whom the complaint of the faithfull is, Lament. 3.52. Mine enemies chased me sore like a bird, without cause.
They have hid a snare for me, and cords, they have spread a net by the ways side, they have Set begins for me. And such Are they, those wicked men, Jeremiah 5.26. They lay wait, as he that sets snares, they Set a trap, they catch men. And such Are they, of whom the complaint of the faithful is, Lament. 3.52. Mine enemies chased me soar like a bird, without cause.
and fowlers they are in respect of themselues, euen to catch themselues. Such a one is he, Psal. 7.15. He made a pit, and digged it, and is fallen into the ditch which he made.
and fowlers they Are in respect of themselves, even to catch themselves. Such a one is he, Psalm 7.15. He made a pit, and dug it, and is fallen into the ditch which he made.
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he is snared in the work of his owne hands. And he, Prou. 5.22. His owne iniquities shall take himselfe, and he shall be holden with the cords of his sinnes.
he is snared in the work of his own hands. And he, Prou. 5.22. His own iniquities shall take himself, and he shall be held with the cords of his Sins.
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Not amisse then hath Carthusian affirmed, that men sometimes doe fall, in laqueum culpae, into the snare of sinne, by their owne inclination, or naughtinesse. For as Origen witnesseth;
Not amiss then hath Carthusian affirmed, that men sometime do fallen, in laqueum Culpae, into the snare of sin, by their own inclination, or naughtiness. For as Origen Witnesseth;
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He powres them forth like raine. This is that we reade, Psal. 11.6. Vpon the wicked shall the Lord raine snares, fire and brimstone, and a burning tempest:
He Powers them forth like rain. This is that we read, Psalm 11.6. Upon the wicked shall the Lord rain snares, fire and brimstone, and a burning tempest:
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King Dauid deuoting his enemies to destruction, Psal. 69.22. Wisheth their table to become a snare vnto them, and that which should be for their welfare to become a trap vnto them. The place Saint Paul alleageth with some little difference, Rom. 11.9. Let their table be made a snare, and a trap, and a stumbling blocke, and a recompence vnto them.
King David devoting his enemies to destruction, Psalm 69.22. Wishes their table to become a snare unto them, and that which should be for their welfare to become a trap unto them. The place Saint Paul allegeth with Some little difference, Rom. 11.9. Let their table be made a snare, and a trap, and a stumbling block, and a recompense unto them.
And here behold, a mans owne table, and that which should yeeld him much comfort, becomes a snare and a trap for God to entangle, and catch the wicked with.
And Here behold, a men own table, and that which should yield him much Comfort, becomes a snare and a trap for God to entangle, and catch the wicked with.
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Remarkable is that of the Prophet Esay chap. 8.14. where it is said of the Lord of Hostes himselfe, that to both the houses of Israel he shall be for a stone of stumbling, and for a rocke of offences; and to the inhabitants of Ierusalem for a ginne and for a snare: and that many of them shall stumble, and fall, and be broken, and be snared, and be taken. And here againe behold:
Remarkable is that of the Prophet Isaiah chap. 8.14. where it is said of the Lord of Hosts himself, that to both the houses of Israel he shall be for a stone of stumbling, and for a rock of offences; and to the inhabitants of Ierusalem for a gin and for a snare: and that many of them shall Stumble, and fallen, and be broken, and be snared, and be taken. And Here again behold:
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The Lord of Hosts, he that is euer to the faithfull a rocke of refuge and saluation, he is to the wicked and the vnbeleeuing a ginne and snare to ensnare and take them with. It is not to be denied,
The Lord of Hosts, he that is ever to the faithful a rock of refuge and salvation, he is to the wicked and the unbelieving a gin and snare to ensnare and take them with. It is not to be denied,
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and fore-sight of the fowler: so the calamities and miseries of this life, wherewith men are vsually taken and snared, come not by chance, but are sent among vs by the prouidence of God.
and foresight of the Fowler: so the calamities and misery's of this life, wherewith men Are usually taken and snared, come not by chance, but Are sent among us by the providence of God.
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The point of doctrine which from hence I would commend vnto you, is this, Nihil accidere, nisi à Deo prouisum, that nothing falleth out in this life, no calamitie, no misery, nothing, good or euill, but by Gods prouidence.
The point of Doctrine which from hence I would commend unto you, is this, Nihil accidere, nisi à God prouisum, that nothing falls out in this life, no calamity, no misery, nothing, good or evil, but by God's providence.
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Sith God is of all things the prime cause, and knoweth all things in particular, it is of necessitie that all things are subiect to his prouidence, not tantùm in vniuersali, sed etiam in singulari;
Sith God is of all things the prime cause, and Knoweth all things in particular, it is of necessity that all things Are Subject to his providence, not tantùm in Universalis, sed etiam in singulari;
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not only in gen•rall, but also in particular. I speake not now of the prouidence of God, as it is potentialis, & immanens; but as it is actualis, & transiens; not as it is the internall action of God,
not only in gen•rall, but also in particular. I speak not now of the providence of God, as it is potentialis, & immanens; but as it is actualis, & Transiens; not as it is the internal actium of God,
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This prouidence of God, this his actuall and transient prouidence, this his externall action, and the execution of his inward and eternall decree, is nothing else than a perpetuall and vnchangeable disposition and administration of all things:
This providence of God, this his actual and Transient providence, this his external actium, and the execution of his inward and Eternal Decree, is nothing Else than a perpetual and unchangeable disposition and administration of all things:
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Of this vniuersall or generall prouidence of God, Theodoret Bishop of Cyrus, in his first Sermon concerning this argument, discourseth copiously and elegantly:
Of this universal or general providence of God, Theodoret Bishop of Cyrus, in his First Sermon Concerning this argument, discourseth copiously and elegantly:
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and are obuious to your eies, consider their nature, their site, their order, their state, their motion, their agreement, their harmony, their comlinesse, their beautie, their magnitude, their vse, their delight, their variety, their alteration, their continuance; and then,
and Are obvious to your eyes, Consider their nature, their site, their order, their state, their motion, their agreement, their harmony, their comeliness, their beauty, their magnitude, their use, their delight, their variety, their alteration, their Continuance; and then,
if you can, deny God's prouidence. Gods prouidence is manifest in euery worke of creation: you may behold it in the Heauen, and in the lights thereof, the Sunne, the Moone, and the Starres. You may behold it in the aire, in the clouds, in the earth, in the sea, in plants, in hearbs, in seeds. You may behold it in euery other creature, euery liuing creature, reasonable, or vnreasonable, man or beast:
if you can, deny God's providence. God's providence is manifest in every work of creation: you may behold it in the Heaven, and in the lights thereof, the Sun, the Moon, and the Stars. You may behold it in the air, in the Clouds, in the earth, in the sea, in plants, in herbs, in seeds. You may behold it in every other creature, every living creature, reasonable, or unreasonable, man or beast:
I goe on to the 147. Psalme; There I see God numbering the starres, and calling them by name: I see him couering the Heauens with clouds preparing raine for the earth, giuing snow like wooll, scattering the hoare frost like ashes, casting forth his ice like morsells, making grasse to grow vpon the mountaines, giuing food to beasts, to Rauens: all this I see,
I go on to the 147. Psalm; There I see God numbering the Stars, and calling them by name: I see him covering the Heavens with Clouds preparing rain for the earth, giving snow like wool, scattering the hoar frost like Ashes, casting forth his ice like morsels, making grass to grow upon the Mountains, giving food to beasts, to Ravens: all this I see,
I looke backe to the booke of Iob, and Chap. 9. I finde God remouing mountaines, and ouer-turning them; I finde him shaking the earth out of her place, and commanding the Sunne to stand still:
I look back to the book of Job, and Chap. 9. I find God removing Mountains, and overturning them; I find him shaking the earth out of her place, and commanding the Sun to stand still:
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I finde him making Arcturus, O•ion, Pleiades, and the chambers of the South: I finde him doing great things past finding out, yea, and wonders without number.
I find him making Arcturus, O•ion, Pleiades, and the chambers of the South: I find him doing great things passed finding out, yea, and wonders without number.
but I passe them ouer, contenting my selfe with only two out of the new. That of our Sauiour Christ, Iohn 5.17. My Father worketh hitherto, and I worke, is fit to my purpose.
but I pass them over, contenting my self with only two out of the new. That of our Saviour christ, John 5.17. My Father works hitherto, and I work, is fit to my purpose.
He rested the seuenth day from all his workes, and yet he worketh; how can this be so? It is thus according to Aquinas: He rested the seuenth day à nouis creaturis condendis, from making any new creatures;
He rested the Seventh day from all his works, and yet he works; how can this be so? It is thus according to Aquinas: He rested the Seventh day à nouis Creaturis condendis, from making any new creatures;
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Neuer resteth he, but causeth his creatures to breed and bring forth after their kinds, and restoreth things decaying, and preserueth things subsisting to his good pleasure.
Never rests he, but Causes his creatures to breed and bring forth After their Kinds, and restoreth things decaying, and Preserveth things subsisting to his good pleasure.
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If, saith he, thou shouldest aske; How is it, that the Father yet worketh, sith he rested the seuenth day from all his workes? I tell thee, NONLATINALPHABET.
If, Says he, thou Shouldst ask; How is it, that the Father yet works, sith he rested the Seventh day from all his works? I tell thee,.
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behold, and consider these, and all other things, whereof NONLATINALPHABET, this vniuerse consisteth, and thou wilt not deny the perpetuall operation of the Father, but wilt breake forth into the praises of his vniuersall prouidence.
behold, and Consider these, and all other things, whereof, this universe Consisteth, and thou wilt not deny the perpetual operation of the Father, but wilt break forth into the praises of his universal providence.
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That branch of Saint Pauls Sermon to the Athenians, Act. 17.28. In him we liue, and moue, and haue our being, is also fit to the point we haue in hand.
That branch of Saint Paul's Sermon to the Athenians, Act. 17.28. In him we live, and move, and have our being, is also fit to the point we have in hand.
In him, that was to the Athenians the vnknowne God, but is indeed the only true and euer-liuing God, we liue, we moue, we haue our being. Saint Ambrose in his booke De bono moutis cap. 12. thus descants vpon the words, In Deo mouemur, quasi in vià, sumus quasi in veritate, vinimus quasi in vitâ aeternâ:
In him, that was to the Athenians the unknown God, but is indeed the only true and everliving God, we live, we move, we have our being. Saint Ambrose in his book De Bono moutis cap. 12. thus descants upon the words, In God mouemur, quasi in vià, sumus quasi in veritate, vinimus quasi in vitâ aeternâ:
In him we moue as in the way, we haue our being as in the truth, we liue as in the life eternall. S. Cyprian, or whosoeuer was the Author of that Treatise de Baptism• Christi, thus:
In him we move as in the Way, we have our being as in the truth, we live as in the life Eternal. S. Cyprian, or whosoever was the Author of that Treatise de Baptism• Christ, thus:
We haue our being in the Father, we liue in the Son, we moue in the Holy Ghost. S. Hilary in his E•arrat, vpon Psal. 13. seemeth to assigne all these to the holy Ghost:
We have our being in the Father, we live in the Son, we move in the Holy Ghost. S. Hilary in his E•arrat, upon Psalm 13. seems to assign all these to the holy Ghost:
S. Augustine lib. 14. de Trinit. cap. 12. refers them to the whole Trinity. Of the whole Trinity, the Father, the Son, and the Holy Ghost, he will haue it to be true, that in him we liue, and moue, and haue our being:
S. Augustine lib. 14. de Trinity. cap. 12. refers them to the Whole Trinity. Of the Whole Trinity, the Father, the Son, and the Holy Ghost, he will have it to be true, that in him we live, and move, and have our being:
NONLATINALPHABET, prouidence is his, NONLATINALPHABET, and preseruation is his; NONLATINALPHABET, our being is from him, NONLATINALPHABET, our actiuity is from him;
, providence is his,, and preservation is his;, our being is from him,, our activity is from him;
Who heares this, and stands not in admiration of the vniuersall prouidence of God? From this vniuersall or generall prouidence of God, I descend to his speciall prouidence.
Who hears this, and Stands not in admiration of the universal providence of God? From this universal or general providence of God, I descend to his special providence.
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There is not the man, that either is conceiued, or is borne, or liueth, or is preserued, or moueth, or doth any thing, or dieth, nisi ex nutu & voluntate Dei, but by the will, pleasure, and appointment of God.
There is not the man, that either is conceived, or is born, or lives, or is preserved, or moves, or does any thing, or Dieth, nisi ex Nutu & voluntate Dei, but by the will, pleasure, and appointment of God.
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But of all most famous, and to be admired, was that his preseruation, his protection of the Church among the people of Israel; when they, sciourning in a strange land, in the Land of Aegypt, were for foure hundred and thirty yeares held in slauery and bondage, and were very ill intreated.
But of all most famous, and to be admired, was that his preservation, his protection of the Church among the people of Israel; when they, sciourning in a strange land, in the Land of Egypt, were for foure hundred and thirty Years held in slavery and bondage, and were very ill entreated.
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Then, then at the time appointed God sent Moses to be their ruler and deliuerer, who led them from out of Aegypt into the wildernesse. In the wildernesse, a place of desolation, could their necessities be supplied? They could be, and were supplied.
Then, then At the time appointed God sent Moses to be their ruler and deliverer, who led them from out of Egypt into the Wilderness. In the Wilderness, a place of desolation, could their necessities be supplied? They could be, and were supplied.
For the direction of their consciences a Law was giuen them from mount Sinai; and for the resolution of their doubts, they had the oracles of God, from betweene the Cherubins. They needed not to feare the force and fury of their enemies:
For the direction of their Consciences a Law was given them from mount Sinai; and for the resolution of their doubts, they had the oracles of God, from between the Cherubim. They needed not to Fear the force and fury of their enemies:
for they found by experience that the Sun and Moone, and fire from Heauen, and vapours from the clouds, and water, and frogs, and lice, and flies, and locusts, and caterpillers tooke their parts.
for they found by experience that the Sun and Moon, and fire from Heaven, and vapours from the Clouds, and water, and frogs, and lice, and flies, and Locusts, and caterpillars took their parts.
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As speciall is his prouidence for his Church among vs. Here should I set the mercies of our Land to run along with Israels; we should win ground of them, we should out-run them.
As special is his providence for his Church among us Here should I Set the Mercies of our Land to run along with Israel's; we should win ground of them, we should outrun them.
as one well saith, they had the shadow, we the substa•ce; they the candle-light, we the noone-day; they the breakfast of the Law, fit for the morning of the world, we the dinner of the Gospel, fit for the high-noone thereof.
as one well Says, they had the shadow, we the substa•ce; they the candlelight, we the noonday; they the breakfast of the Law, fit for the morning of the world, we the dinner of the Gospel, fit for the High noon thereof.
They had a glimpse of the Sunne, we haue him in the full strength: they saw per fenestram, we sine medio. They had the Paschall lambe, to expiate sins ceremonially;
They had a glimpse of the Sun, we have him in the full strength: they saw per fenestram, we sine medio. They had the Paschal lamb, to expiate Sins ceremonially;
It is that by which he prouideth for euery particular creature. That there was sent out a great wind into the sea to raise a tempest against a ship that was going to Tarshish; that there was a preparation of a great fish to swallow vp Ionah, and of a Gourd to be a shadow ouer his head against the Sun-beames, and of a worme to smite that Gourd, it was wholly from the particular prouidence of God. From the same prouidence it is, that the Sunne riseth on the euill and the good, and that the raine falleth on the iust and on the vniust, Mat. 5.45. From the same it is, that the Lilies of the field are so arayed, as Solomon in all his glory was not so, Mat. 6.28. From the same it is, that the haires of our head are all numbred, Mat. 10.30. What? Are the haires of our head numbred? Are they all numbred? Quid timebo, saith Saint Augustine, quid timebo damna membrorum, quando securitatem accipio capillorum? Surely I that haue security for the haires of my head, will not feare the losse of any member I haue.
It is that by which he Provideth for every particular creature. That there was sent out a great wind into the sea to raise a tempest against a ship that was going to Tarshish; that there was a preparation of a great Fish to swallow up Jonah, and of a Gourd to be a shadow over his head against the Sunbeam, and of a worm to smite that Gourd, it was wholly from the particular providence of God. From the same providence it is, that the Sun Riseth on the evil and the good, and that the rain falls on the just and on the unjust, Mathew 5.45. From the same it is, that the Lilies of the field Are so arrayed, as Solomon in all his glory was not so, Mathew 6.28. From the same it is, that the hairs of our head Are all numbered, Mathew 10.30. What? are the hairs of our head numbered? are they all numbered? Quid timebo, Says Saint Augustine, quid timebo Damna Members, quando securitatem accipio capillorum? Surely I that have security for the hairs of my head, will not Fear the loss of any member I have.
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I shall euer acknowledge the hand of God, and his particular prouidence, without wch not so much as a little sparrow falleth on the ground, as it is testified by our Sauiour Christ, Mat. 10.30.
I shall ever acknowledge the hand of God, and his particular providence, without which not so much as a little sparrow falls on the ground, as it is testified by our Saviour christ, Mathew 10.30.
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So true is my propounded doctrine, Nihil accidere, nisi à Deo prouisum: that nothing falleth out in this life, no calamity, no misery, nothing, good or euill,
So true is my propounded Doctrine, Nihil accidere, nisi à God prouisum: that nothing falls out in this life, no calamity, no misery, nothing, good or evil,
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The first vse may be, to stirre vs vp to glorifie God for all his mercies. For sith we know, that whatsoeuer befalleth vs in this life, it is by the prouidence of God, what should come out of our mouthes,
The First use may be, to stir us up to Glorify God for all his Mercies. For sith we know, that whatsoever befalls us in this life, it is by the providence of God, what should come out of our mouths,
but these or the like motions? O Lord! Lord! that the hearts of these men my righteous friends or others, are turned vnto me, it is of thee alone. Of thee alone it is, that I haue their loue, their fauour, their benefits: thou alone art the fountaine, they are but the instruments. Thy instruments they are, such as next after thee I will thankfully regard,
but these or the like motions? Oh Lord! Lord! that the hearts of these men my righteous Friends or Others, Are turned unto me, it is of thee alone. Of thee alone it is, that I have their love, their favour, their benefits: thou alone art the fountain, they Are but the Instruments. Thy Instruments they Are, such as next After thee I will thankfully regard,
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For sith wee know, that whatsoeuer befalleth vs in this life, be it to the flesh neuer so sowre, it commeth to passe by the prouidence of God; why should any one that is the childe of God murmure or repine,
For sith we know, that whatsoever befalls us in this life, be it to the Flesh never so sour, it comes to pass by the providence of God; why should any one that is the child of God murmur or repine,
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beleeue we rather, that, of his good and fatherly purpose, he chasteneth vs for the remnant of sin, abiding in this corrupted nature of ours, thereby to stirre vs vp to the exercise of true Christian patience.
believe we rather, that, of his good and fatherly purpose, he Chasteneth us for the remnant of since, abiding in this corrupted nature of ours, thereby to stir us up to the exercise of true Christian patience.
A third vse, which for this time shall be my last vse of the doctrine now deliuered, is to driue vs to our knees early and late, to begge and desire at this our good Gods hand, the continuance of his euer sweet prouidence ouer vs,
A third use, which for this time shall be my last use of the Doctrine now Delivered, is to driven us to our knees early and late, to beg and desire At this our good God's hand, the Continuance of his ever sweet providence over us,
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to which the Lord grant vs a happie comming, for his dearely beloued Sonne Iesus Christ his sake, to whom with the Father in the vnitie of the holy Spirit be all praise and power. Amen.
to which the Lord grant us a happy coming, for his dearly Beloved Son Iesus christ his sake, to whom with the Father in the unity of the holy Spirit be all praise and power. Amen.
YOu may at the first blush thinke it a needlesse labor for me to stand vpon the exposition of this second branch of this fift verse, because it seemeth to be coincident with the former.
YOu may At the First blush think it a needless labour for me to stand upon the exposition of this second branch of this fift verse, Because it seems to be coincident with the former.
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It is true, that as well in this branch as in that, the similitude is taken from the manner of a fowler; yet I doubt not euen from hence to gather some good and profitable fruit for our instruction in the way of piety and godly liuing.
It is true, that as well in this branch as in that, the similitude is taken from the manner of a Fowler; yet I doubt not even from hence to gather Some good and profitable fruit for our instruction in the Way of piety and godly living.
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and in taking shall it not take? So are the words translated by Mercerus, and by Vatablus, and by Drusius. Shall a snare ascend from the earth ] To ascend in the Hebrew tongue, signifieth to be taken away, to be remoued. Laqueus ascendit, quum tollitur:
and in taking shall it not take? So Are the words translated by Mercerus, and by Vatablus, and by Drusius. Shall a snare ascend from the earth ] To ascend in the Hebrew tongue, signifies to be taken away, to be removed. Laqueus ascendit, Whom tollitur:
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Shall a snare be loosed from the earth, shall it be broken vpon the earth? Herewith agreeth the Chaldee Paraphrast. The Vulgar Latine hath Auferetur, Shall a snare be taken from the earth? Shall it be taken? By whom? By whom,
Shall a snare be loosed from the earth, shall it be broken upon the earth? Herewith agreeth the Chaldee Paraphrast. The vulgar Latin hath Auferetur, Shall a snare be taken from the earth? Shall it be taken? By whom? By whom,
Shall a fowler remoue his snare from the earth, Et capiendo non c•piet? and in taking shall he not take? It is an Hebraisme: for which the Greekes haue NONLATINALPHABET, without taking somewhat; the old Latine hath antequam quid ceperit, before he haue taken somewhat;
Shall a Fowler remove his snare from the earth, Et capiendo non c•piet? and in taking shall he not take? It is an Hebraism: for which the Greeks have, without taking somewhat; the old Latin hath antequam quid ceperit, before he have taken somewhat;
His saying is, that the Gospell is not in the words of the Scriptures, but in the sense; not in the outside, but in the marr w; not •n the leaues of the booke,
His saying is, that the Gospel is not in the words of the Scriptures, but in the sense; not in the outside, but in the mar w; not •n the leaves of the book,
The fowler laies his snares, sets his ginnes, spreads his nets with an intent, with a minde to catch somewhat, though sometime it may fall out he catcheth nothing.
The Fowler lays his snares, sets his begins, spreads his nets with an intent, with a mind to catch somewhat, though sometime it may fallen out he Catches nothing.
Petrus Lusitanus here obserueth it to bee the custome of fowlers, non facilè laqueos amouere, not willing to remoue their snares, till they catch somewhat.
Peter Lusitanus Here observeth it to be the custom of fowlers, non facilè laqueos amouere, not willing to remove their snares, till they catch somewhat.
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Non tollitur, that is, non tolls solet communiter, NONLATINALPHABET, commonly and for the most part a snare vseth nor to be taken vp, till somewhat bee catched.
Non tollitur, that is, non tolls Solent Communiter,, commonly and for the most part a snare uses nor to be taken up, till somewhat be catched.
It may serue, as in my former Lecture I signified, for the illustration of the certainty, the stability and the efficacy of the iudgements of God, which he threatneth to bring vpon the wicked for their sins; thus.
It may serve, as in my former Lecture I signified, for the illustration of the certainty, the stability and the efficacy of the Judgments of God, which he threatens to bring upon the wicked for their Sins; thus.
from which whosoeuer is deliuered, good cause hath he to reioyce; and to say as it is, Psal. 124.7. Our soule is escaped, as a bird out of the snare of the fowlers:
from which whosoever is Delivered, good cause hath he to rejoice; and to say as it is, Psalm 124.7. Our soul is escaped, as a bird out of the snare of the fowlers:
the snare is broken, and we are deliuered. This is contritus ille laqueus, that same broken snare, whereof the Apostle speaketh, Rom. 16.20. Deus conteret Satanam sub pedibus vestris velociter;
the snare is broken, and we Are Delivered. This is Contritus Isle Laqueus, that same broken snare, whereof the Apostle speaks, Rom. 16.20. Deus Conteret Satanam sub pedibus vestris Velociter;
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God shall bruise, he shall breake Satan vnder your feet shortly. And hitherto he bringeth that, Psa. 140.5. Iuxta simitam scandulum posuerunt mihi, they haue spred a net for me, by the way-side. By the way side haue they done it.
God shall bruise, he shall break Satan under your feet shortly. And hitherto he brings that, Psa. 140.5. Next simitam scandulum posuerunt mihi, they have spread a net for me, by the wayside. By the Way side have they done it.
For they are not able any other way to deceiue the simple, then by propounding vnto them the name of Christ, Vt dum putamus nos Christum inuenire, pergamus ad Antichristum:
For they Are not able any other Way to deceive the simple, then by propounding unto them the name of christ, Vt dum putamus nos Christ invenire, Pergamos ad Antichrist:
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and he is followed by Strabus Fuldensis, the Author of the ordinary Glosse. The doctrine which that good Father would from hence commend vnto vs is this; Discordiae poena, in laqueum incidere.
and he is followed by Strabo Fuldensis, the Author of the ordinary Gloss. The Doctrine which that good Father would from hence commend unto us is this; Discordiae poena, in laqueum incidere.
And no maruell is it, that hee should with his soule abhorre such a one. Non enim est dissentionis Deus, sed pacis, as the Apostle speaketh, 1 Cor. 14.33.
And no marvel is it, that he should with his soul abhor such a one. Non enim est dissentionis Deus, sed pacis, as the Apostle speaks, 1 Cor. 14.33.
That it doth so, Saint Paul proueth, Gal. 5.19. because it is a worke of the flesh: among which he numbreth, hatred, variance, emulation, wrath, strife, and seditions: and concludeth, that they which doe such things shall not inherit the Kingdome of God.
That it does so, Saint Paul Proves, Gal. 5.19. Because it is a work of the Flesh: among which he numbereth, hatred, variance, emulation, wrath, strife, and seditions: and Concludeth, that they which do such things shall not inherit the Kingdom of God.
A third way to finde out the foulnesse and leprosie of this sinne, is, to take a view of the appellations, which in holy Scripture are giuen to this kinde of sinner.
A third Way to find out the foulness and leprosy of this sin, is, to take a view of the appellations, which in holy Scripture Are given to this kind of sinner.
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He is carnall, he is froward, he is proud, he is foolish. First, he is Carnall. Saint Paul auoucheth it, 1 Cor. 3.3. Ye are yet carnall. For whereas there is among you enuying, and strife, and diuisions, are ye not carnall and walke as men? Are ye not carnall? Deny it not.
He is carnal, he is froward, he is proud, he is foolish. First, he is Carnal. Saint Paul avoucheth it, 1 Cor. 3.3. You Are yet carnal. For whereas there is among you envying, and strife, and divisions, Are you not carnal and walk as men? are you not carnal? Deny it not.
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as long as there is among you e•uying, and strife, and diuisions. Secondly, the sinner in this kinde is froward. So doth Salomon stile him, P•ou. 16.28. A froward man soweth strife.
as long as there is among you e•uying, and strife, and divisions. Secondly, the sinner in this kind is froward. So does Solomon style him, P•ou. 16.28. A froward man Soweth strife.
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and is a very batemaker. Wil you a fuller description of him? you may haue it, Prou. 6.12. There shall you find him to be a naughty person, a wicked man, one that waketh with a froward mouth, that winketh with his eyes, that speaketh with his feet, that teacheth with his fingers, that hath frowardnesse in his heart, that continually deuiseth mischiefe, that soweth discord. Beleeue it:
and is a very batemaker. Will you a fuller description of him? you may have it, Prou. 6.12. There shall you find him to be a naughty person, a wicked man, one that waketh with a froward Mouth, that winketh with his eyes, that speaks with his feet, that Teaches with his fingers, that hath frowardness in his heart, that continually devises mischief, that Soweth discord. Believe it:
But well may it without glosse or exposition passe for a truth, that onely by pride commeth contention, if Saint Augustine in his booke de Nat. & Grat. against the Pelagians bee not deceiued.
But well may it without gloss or exposition pass for a truth, that only by pride comes contention, if Saint Augustine in his book de Nat. & Grat. against the Pelagians be not deceived.
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Initium omnis peccati est super••a, The beginning of euery sinne is pride. Now if euery sinne, if the beginning of euery sinne be pride, then certaine it is, that contention, variance, strife, debate, and the like, are all from pride.
Initium omnis peccati est super••a, The beginning of every sin is pride. Now if every sin, if the beginning of every sin be pride, then certain it is, that contention, variance, strife, debate, and the like, Are all from pride.
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Labia stulti miscent se rixis, A fooles lips are euer brawling. The words which a foole vttereth with his lips, haue alwaies strife annexed vnto them, as an inseparable companion.
Labia stulti miscent se rixis, A Fools lips Are ever brawling. The words which a fool uttereth with his lips, have always strife annexed unto them, as an inseparable Companion.
Thus you see the account wherein the Spirit of God holdeth brawlers, make-bates, and sowers of discord, in that it stileth them carnall, and froward, and proud, and foolish. It was the third way, I propounded, to finde out the foulnesse and leprosie of this sinne.
Thus you see the account wherein the Spirit of God holds brawlers, makebates, and sower's of discord, in that it styleth them carnal, and froward, and proud, and foolish. It was the third Way, I propounded, to find out the foulness and leprosy of this sin.
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Abstaine from strife, NONLATINALPHABET, and thou shalt diminish thy sinnes. If by abstaining from strife we diminish our sinnes, then surely by liuing in strife we increase our sinnes.
Abstain from strife,, and thou shalt diminish thy Sins. If by abstaining from strife we diminish our Sins, then surely by living in strife we increase our Sins.
A second effect of strife he maketh to be the subuersion of the hearers: according to that charge which Paul giueth to Timothy, 2 Epist. 2.14. Charge them before the Lord, that they striue not about words to no profit, but to the subuerting of the hearers.
A second Effect of strife he makes to be the subversion of the hearers: according to that charge which Paul gives to Timothy, 2 Epistle 2.14. Charge them before the Lord, that they strive not about words to no profit, but to the subverting of the hearers.
A third effect is, that it disturbeth the quietnesse euen of a wise man, saith Salomon, Prou. 29.9. A wise man, if he contend with a foolish man, there is no quietnesse for him.
A third Effect is, that it disturbeth the quietness even of a wise man, Says Solomon, Prou. 29.9. A wise man, if he contend with a foolish man, there is no quietness for him.
but to Cities also, yea to Countries, yea to Kingdomes. This our Sauiour Christ sheweth by a prouerbiall saying, Mat. 12.25. The saying is, Euery Kingdom diuided against it selfe is brought to desolation:
but to Cities also, yea to Countries, yea to Kingdoms. This our Saviour christ shows by a proverbial saying, Mathew 12.25. The saying is, Every Kingdom divided against it self is brought to desolation:
it increaseth our faults, it subuerteth our hearers, it disturbeth our quietnesse; it brings desolation vpon all, vpon family, vpon nation, vpon Kingdome. You now see the foulnesse;
it increases our Faults, it subverteth our hearers, it disturbeth our quietness; it brings desolation upon all, upon family, upon Nation, upon Kingdom. You now see the foulness;
which was, The man that liueth in discord and variance, shall fall into such calamities, out of which there is no escaping for him as there is no escaping for a bird out of a snare.
which was, The man that lives in discord and variance, shall fallen into such calamities, out of which there is no escaping for him as there is no escaping for a bird out of a snare.
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Is it thus, Beloued? Must the man that liues in discord and variance fall into calamities, out of which there is no escaping for him? Must he? Our best way then will be, euer to beare about with vs, that same Antidote or preseruatiue which Saint Ambrose hath prescribed, Offic. lib. 1. cap. 21. Caueatur iracundia, aut si pracaueri non potest cohibeatur.
Is it thus, beloved? Must the man that lives in discord and variance fallen into calamities, out of which there is no escaping for him? Must he? Our best Way then will be, ever to bear about with us, that same Antidote or preservative which Saint Ambrose hath prescribed, Office lib. 1. cap. 21. Caveatur Iracundia, Or si pracaueri non potest Cohibeatur.
Principijs obsta, serò medicina paratur Cum mala per longas inualuere moras. Withstand beginnings; thy medicines may come too late, if thy disease be grown strong.
Principijs obsta, serò medicina paratur Cum mala per longas inualuere moras. Withstand beginnings; thy medicines may come too late, if thy disease be grown strong.
Discord is a Serpent. This serpent, like Goliah, must bee smote dead in the forehead, he must be crushed in the head, lest if he get in the head, as he did into Eue, he bring in the whole body,
Discord is a Serpent. This serpent, like Goliath, must be smote dead in the forehead, he must be crushed in the head, lest if he get in the head, as he did into Eue, he bring in the Whole body,
Discord is as Leauen, whereof it is said, Paullulò fermenti tota massa fermentatur, If we purge not out this little leauen, it will sowre the whole lumpe.
Discord is as Leaven, whereof it is said, Paullulò Ferment tota massa fermentatur, If we purge not out this little leaven, it will sour the Whole lump.
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Discord is Aqua amaritudinis. We must giue this water of bitternesse no passage, no not a little, lest like that in Ezechiel, it grow from the anckles to the knees, and from the knees to the loines, and proue a riuer that cannot bee passed ouer without drowning.
Discord is Aqua amaritudinis. We must give this water of bitterness no passage, no not a little, lest like that in Ezechiel, it grow from the ankles to the knees, and from the knees to the loins, and prove a river that cannot be passed over without drowning.
Discord is Paruulus Babylonis. Wee must betimes take this youngling of Babylon, and dash him against the stones, lest after growth he should cry against vs, downe with them, downe with them euen vnto the ground.
Discord is Paruulus Babylonis. we must betimes take this youngling of Babylon, and dash him against the stones, lest After growth he should cry against us, down with them, down with them even unto the ground.
Thus, and thus, are we to deale with this youngling of Babylon, with this water of bitternesse, with this leuen, this little leauen, with this fox, this little fox, with this Cockatrice, with this serpent; we are to resist discord euen in the beginning.
Thus, and thus, Are we to deal with this youngling of Babylon, with this water of bitterness, with this Leven, this little leaven, with this fox, this little fox, with this Cockatrice, with this serpent; we Are to resist discord even in the beginning.
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But how shall we keepe it short? how shall we bridle it? The same good Father will for this point instruct vs. Si prauenerit & praeocupauerit mentem tuam iracundia, non relinqua as locum tuum.
But how shall we keep it short? how shall we bridle it? The same good Father will for this point instruct us Si prauenerit & praeocupauerit mentem tuam Iracundia, non relinqua as locum tuum.
Thy place is patience, thy place is wisdome, thy place is reason, thy place is the asswaging, the quieting of thine anger. By patience, by wisdome, by reason, thou maist asswage and quiet anger.
Thy place is patience, thy place is Wisdom, thy place is reason, thy place is the assuaging, the quieting of thine anger. By patience, by Wisdom, by reason, thou Mayest assuage and quiet anger.
But how shall I be able to follow it? S. Iames seemeth to imply an impossibility in this performance, Chap. 3.8. where he saith, The tongue can no man tame:
But how shall I be able to follow it? S. James seems to imply an impossibility in this performance, Chap. 3.8. where he Says, The tongue can no man tame:
It is an euill, and an euill of a wilde nature, it is an vnruly euill. An vnruly euill it is, Saint Bernard in his Treatise De triplici custodia, saith of it;
It is an evil, and an evil of a wild nature, it is an unruly evil. an unruly evil it is, Saint Bernard in his Treatise De triplici Custodia, Says of it;
Hee that gaue man a tongue to speake, can giue him a tongue to speake well. Hee that placed that vnruly member in the mouth of man, can giue man a mouth to rule it.
He that gave man a tongue to speak, can give him a tongue to speak well. He that placed that unruly member in the Mouth of man, can give man a Mouth to Rule it.
Wherefore let vs moue our tongues to entreat of him helpe for our tongues. Dauid hath scored out this way for vs, Psal. 141.3. Set a watch, O Lord, before my mouth, keepe the doore of my lips.
Wherefore let us move our tongues to entreat of him help for our tongues. David hath scored out this Way for us, Psalm 141.3. Set a watch, Oh Lord, before my Mouth, keep the door of my lips.
I know you would keepe your house from theeues, your garments from moths, your treasure from rust: See that ye be as carefull to keepe your tongues from euill. Giue not ouer your hearts vnto security,
I know you would keep your house from thieves, your garments from moths, your treasure from rust: See that you be as careful to keep your tongues from evil. Give not over your hearts unto security,
hate euill cogitations, and there will proceed from you no euill communication. Foster charity in your hearts; and your lips will bee like the Spouses lips in the Canticles; they will be like a thred of scarlet, and your talke comely; the speech that proceeds from you will be gracious in it selfe, and such as may administer grace vnto the hearers, full of grauity, full of discretion, full of zeale, full of loue.
hate evil cogitations, and there will proceed from you no evil communication. Foster charity in your hearts; and your lips will be like the Spouses lips in the Canticles; they will be like a thread of scarlet, and your talk comely; the speech that proceeds from you will be gracious in it self, and such as may administer grace unto the hearers, full of gravity, full of discretion, full of zeal, full of love.
So shall all bitternesse, and wrath, and anger, and clamour, and euill speaking bee put away from you, with all malice. And ye will be kinde one to another, you will be tender-hearted one towards another, you will forgiue one another, euen as God for Christs sake hath forgiuen you. Happy are ye that are in such a case.
So shall all bitterness, and wrath, and anger, and clamour, and evil speaking be put away from you, with all malice. And you will be kind one to Another, you will be tender-hearted one towards Another, you will forgive one Another, even as God for Christ sake hath forgiven you. Happy Are you that Are in such a case.
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I haue with some prolixity insisted vpon this argument of discord and variance, the rather being perswaded of the truth of that which S. Augustin. Serm. 57. de verbis Domini hath deliuered in these words, Non potest concordiam habere cum Christo, qui discors voluerit esse cum Christiano:
I have with Some prolixity insisted upon this argument of discord and variance, the rather being persuaded of the truth of that which S. Augustin. Sermon 57. de verbis Domini hath Delivered in these words, Non potest concordiam habere cum Christ, qui discourse voluerit esse cum Christian:
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The motiue that now drew me to entreat of this argument, was Saint Hieroms application of my Text to such as liue in discord and variance, whereupon his collection was, Discordiae poenam esse, in laqueum incidere, that it is the punishment of discord, to fall into a snare. Thus far I haue beene his.
The motive that now drew me to entreat of this argument, was Saint Hieroms application of my Text to such as live in discord and variance, whereupon his collection was, Discordiae poenam esse, in laqueum incidere, that it is the punishment of discord, to fallen into a snare. Thus Far I have been his.
God giues not forth his threats in vaine, nor gathers hee vp his nets, nor takes he vp his snares, till hee hath taken what hee would, till he hath effected what he threatned by his Prophets.
God gives not forth his Treats in vain, nor gathers he up his nets, nor Takes he up his snares, till he hath taken what he would, till he hath effected what he threatened by his prophets.
In the daies of Noah the world was growne so foule with sinne, that God would needs wash it with a floud. With this his purpose to wash the world with a floud, hee acquainted Noah one hundred and twenty yeeres before hee sent the floud.
In the days of Noah the world was grown so foul with sin, that God would needs wash it with a flood. With this his purpose to wash the world with a flood, he acquainted Noah one hundred and twenty Years before he sent the flood.
that they should goe into a strange land, should liue in thraldome, and should from thence be deliuered at the end of foure hundred yeeres. According to this prediction it came to passe.
that they should go into a strange land, should live in thraldom, and should from thence be Delivered At the end of foure hundred Years. According to this prediction it Come to pass.
But first I note here, that this time of foure hundred yeeres, must beginne at the birth of Isaak; though from his birth to the deliuerance of the children of Israel out of Aegypt were foure hundred and fiue yeeres, which few yeeres in so great a summe maketh no great difference.
But First I note Here, that this time of foure hundred Years, must begin At the birth of Isaac; though from his birth to the deliverance of the children of Israel out of Egypt were foure hundred and fiue Years, which few Years in so great a sum makes no great difference.
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And thirdly I note, that where the Text rehearseth these three, they shall be strangers, they shall serue, they shall be afflicted; we must iointly, not seuerally, apply them all to the time limited of foure hundred yeeres, that this whole time of foure hundred yeeres, they were either strangers, or serued, or were afflicted. And so Saint Augustine, quast. 47. in Exod. vnderstandeth this place.
And Thirdly I note, that where the Text rehearseth these three, they shall be Strangers, they shall serve, they shall be afflicted; we must jointly, not severally, apply them all to the time limited of foure hundred Years, that this Whole time of foure hundred Years, they were either Strangers, or served, or were afflicted. And so Saint Augustine, Quast. 47. in Exod understandeth this place.
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Christ the Messias, the Sauiour of mankind was promised to our first parents, euen vpon the beginning of the world, Gen. 3.15. where God tells the Serpent, that the seed of the woman should bruise his head. Hee was promised vnto Abram, Genesis 12.3. In thee shall all the Nations of the earth be blessed.
christ the Messias, the Saviour of mankind was promised to our First Parents, even upon the beginning of the world, Gen. 3.15. where God tells the Serpent, that the seed of the woman should bruise his head. He was promised unto Abram, Genesis 12.3. In thee shall all the nations of the earth be blessed.
This promise vnto Abraham is seuen times reiterated. The seuenth repetition of it is, Gen. 22.18. In thy seed shall all the Nations of the earth be blessed.
This promise unto Abraham is seuen times reiterated. The Seventh repetition of it is, Gen. 22.18. In thy seed shall all the nations of the earth be blessed.
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The time of his comming is noted by Iacob the Patriarch, Gen. 49.10. The Scepter shall not depart from Iudah, nor a Law-giuer from betweene his feet vntill Shiloh come. It is noted likewise by the Angell Gabriel, Dan. 9.25.
The time of his coming is noted by Iacob the Patriarch, Gen. 49.10. The Sceptre shall not depart from Iudah, nor a Lawgiver from between his feet until Shiloh come. It is noted likewise by the Angel Gabriel, Dan. 9.25.
All these promises, prophesies, and predictions touching Christ, the Messias, the Sauiour of mankind, we beleeue and know, they haue had their due accomplishment.
All these promises, prophecies, and predictions touching christ, the Messias, the Saviour of mankind, we believe and know, they have had their due accomplishment.
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but it was three hundred and thirty three yeeres before Iosiah was borne, and before the execution of this prediction three hundred fifty and nine yeeres.
but it was three hundred and thirty three Years before Josiah was born, and before the execution of this prediction three hundred fifty and nine Years.
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The execution of it we haue, 2 King. 22.15. Such is that, Esa. 44.28. There thus saith the Lord of Cyrus, He is my shepheard and shall performe all my pleasure, euen saying to Ierusalem, Thou shalt be built, and to the Temple, thy foundation shall be laid.
The execution of it we have, 2 King. 22.15. Such is that, Isaiah 44.28. There thus Says the Lord of Cyrus, He is my shepherd and shall perform all my pleasure, even saying to Ierusalem, Thou shalt be built, and to the Temple, thy Foundation shall be laid.
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Thus haue I briefly, and in a few instances made it plaine, that the prophesies, the predictions of things to come, propounded in the Word of God, are euer true, and haue their due accomplishment: that all the promises made therein, all the threats denounced therein, are euer true in their performance. So, true is my doctrine.
Thus have I briefly, and in a few instances made it plain, that the prophecies, the predictions of things to come, propounded in the Word of God, Are ever true, and have their due accomplishment: that all the promises made therein, all the Treats denounced therein, Are ever true in their performance. So, true is my Doctrine.
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By this similitude taken from the raine and snow, the Lord giueth vs to vnderstand that his Word hath euer an effectiue power. It is euer working one way or other.
By this similitude taken from the rain and snow, the Lord gives us to understand that his Word hath ever an effective power. It is ever working one Way or other.
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but they were either the better or the worse by it. Wee preach, saith Saint Paul, 1 Corinth. 1.23. We preach Christ crucified, vnto the Iewes a stumbling blocke, and vnto the Greekes foolishnesse:
but they were either the better or the Worse by it. we preach, Says Saint Paul, 1 Corinth. 1.23. We preach christ Crucified, unto the Iewes a stumbling block, and unto the Greeks foolishness:
It hath an edge for some vnto saluation; an edge for others vnto perdition: an edge for receiuers vnto redemption, an edge for contemners vnto reiection. This is it that our Sauiour saith, Ioh. 12.48. He that reiecteth me, and receiueth not my words, hath one that iudgeth him:
It hath an edge for Some unto salvation; an edge for Others unto perdition: an edge for Receivers unto redemption, an edge for contemners unto rejection. This is it that our Saviour Says, John 12.48. He that rejects me, and receiveth not my words, hath one that Judgeth him:
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Shall it be his Iudge? Tell vs then, Vbi nam iste talis judex sedebit? Where shall this Iudge, a Iudge of this nature, the Word of God, where shall it sit? Quali de solio suo voces aut sententias iudicij sui dabit? From what bench, from what tribunall shall it giue sentence? Rupertus shall make the answer:
Shall it be his Judge? Tell us then, Vbi nam iste Talis Judge sedebit? Where shall this Judge, a Judge of this nature, the Word of God, where shall it fit? Kuali de Solar Sue voces Or sententias iudicij sui Dabit? From what bench, from what tribunal shall it give sentence? Rupert shall make the answer:
It will be neare vnto thee, it will haue a seale within thee, euen in thy conscience: and there it will terribly pronounce iust iudgement against thee, if thou bee a contemner of the word of God.
It will be near unto thee, it will have a seal within thee, even in thy conscience: and there it will terribly pronounce just judgement against thee, if thou be a contemner of the word of God.
Beleeue it, dearely Beloued beleeue it, The Word of God preached among vs, shall either saue vs or iudge vs. It shall bee either a copie of our pardon,
Believe it, dearly beloved believe it, The Word of God preached among us, shall either save us or judge us It shall be either a copy of our pardon,
As it is true what God in his holy Word hath promised, so certaine is it what therein he threatneth. And as thou shouldest be certainly assured of thy rest, of thy welfare, of thy felicity, of thine eternity, of thine immortality, if thou be obedient to this Word of God;
As it is true what God in his holy Word hath promised, so certain is it what therein he threatens. And as thou Shouldst be Certainly assured of thy rest, of thy welfare, of thy felicity, of thine eternity, of thine immortality, if thou be obedient to this Word of God;
so must thou be certainly assured of thy molestation, of thy vexation, of thy ruine, of thy burning in eternall fire, and of thy damnation with the deuils, if thou be disobedient hereunto.
so must thou be Certainly assured of thy molestation, of thy vexation, of thy ruin, of thy burning in Eternal fire, and of thy damnation with the Devils, if thou be disobedient hereunto.
Thus haue you as well the illustration, as the confirmation of my second doctrine; which was, The Word of God falleth not out without its efficacy. The vses may be two.
Thus have you as well the illustration, as the confirmation of my second Doctrine; which was, The Word of God falls not out without its efficacy. The uses may be two.
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Turne but to the second Chapter of the Epistle to the Romans, and there shall you finde a promise of glory, honour, peace, and eternall life, to such as with patience continue in well doing.
Turn but to the second Chapter of the Epistle to the Roman, and there shall you find a promise of glory, honour, peace, and Eternal life, to such as with patience continue in well doing.
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The first is terrour to the wicked. The wicked when hee shall consider, that the threatnings of God against sinners denounced in the Word of God, are euer true in their performance, and must therefore be performed vpon him, how shall he stand affected? Shall not a feare seize vpon him, shall not anguish and sorrow enuiron him about? Shall not his heart be as the heart of a woman in her pangs? His agony will bee no lesse, than was Belshazzars, Dan. 5.6. His countenance will be changed, his thoughts will be troubled, the ioints of his loines will bee loosed, his knees will smite one against the other.
The First is terror to the wicked. The wicked when he shall Consider, that the threatenings of God against Sinners denounced in the Word of God, Are ever true in their performance, and must Therefore be performed upon him, how shall he stand affected? Shall not a Fear seize upon him, shall not anguish and sorrow environ him about? Shall not his heart be as the heart of a woman in her pangs? His agony will be no less, than was Belshazzars, Dan. 5.6. His countenance will be changed, his thoughts will be troubled, the Joints of his loins will be loosed, his knees will smite one against the other.
Such will bee his agony, when the threatnings in Gods Word are brought home vnto him, and laid vnto his conscience: as that, Psal. 11.6. Vpon the wicked the Lord shall raine snares, fire, and br•mstone, and a burning tempest;
Such will be his agony, when the threatenings in God's Word Are brought home unto him, and laid unto his conscience: as that, Psalm 11.6. Upon the wicked the Lord shall rain snares, fire, and br•mstone, and a burning tempest;
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this shall be the portion of their cup. And that Rom. 2.9. Tribulation and anguish vpon euery soule of man that doth euill: And that Matth. 5.10. Euery tree that bringeth not forth good fruit, is hewne downe and cast into the fire: And that Matth. 25.30. Cast ye the vnprofitable seruant into vtter darknesse, where shall be weeping and gnashing of teeth.
this shall be the portion of their cup. And that Rom. 2.9. Tribulation and anguish upon every soul of man that does evil: And that Matthew 5.10. Every tree that brings not forth good fruit, is hewed down and cast into the fire: And that Matthew 25.30. Cast you the unprofitable servant into utter darkness, where shall be weeping and gnashing of teeth.
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First, they may teach vs rightly to poise the weight of our sinnes in the balance of the Sanctuary: and by the fearefull issue and after-claps that they bring, to iudge how hainous they are in the sight of God.
First, they may teach us rightly to poise the weight of our Sins in the balance of the Sanctuary: and by the fearful issue and afterclaps that they bring, to judge how heinous they Are in the sighed of God.
Fourthly, they may deterre vs from the practise of sinne. And so passing from the terrors of the wicked, let vs haue an eye to the comforts of the godly.
Fourthly, they may deter us from the practice of sin. And so passing from the terrors of the wicked, let us have an eye to the comforts of the godly.
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The godly man, he that is the childe of God, when hee considereth that the promises of God made in his holy Word are euer true in their performance, and therefore will be performed in his particular, how great cause hath hee of exultation and reioycing? Sweet is that promise made by Christ, Matthew 11.28. Come vnto mee all yee that labour and are heauy laden, and I will giue you rest.
The godly man, he that is the child of God, when he Considereth that the promises of God made in his holy Word Are ever true in their performance, and Therefore will be performed in his particular, how great cause hath he of exultation and rejoicing? Sweet is that promise made by christ, Matthew 11.28. Come unto me all ye that labour and Are heavy laden, and I will give you rest.
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how passeth it all vnderstanding! And who is he that can vtter the sweetnesse of that peace of conscience, and spirituall reioycing in God, which himselfe hath here in this life tasted? And if the beginning bee so sweet,
how passes it all understanding! And who is he that can utter the sweetness of that peace of conscience, and spiritual rejoicing in God, which himself hath Here in this life tasted? And if the beginning be so sweet,
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how sweet shall the fulnesse bee? Of which fulnesse vouchsafe most gracious Father in thy good time to make vs all partakers, for Iesus Christ his sake.
how sweet shall the fullness be? Of which fullness vouchsafe most gracious Father in thy good time to make us all partakers, for Iesus christ his sake.
The first was from trauailers vpon the way, Vers. 3. The second and third were from Lions, Vers. 4. The fourth and fifth, from Fowlers, Vers. 5. This, the sixth and the last is from Warriours, Vers. 6. All doe serue for the polishing and adorning of the proposition set downe in the second Verse of this Chapter, the substance whereof is, God being good and gracious to a people,
The First was from travellers upon the Way, Vers. 3. The second and third were from Lions, Vers. 4. The fourth and fifth, from Fowlers, Vers. 5. This, the sixth and the last is from Warriors, Vers. 6. All do serve for the polishing and adorning of the proposition Set down in the second Verse of this Chapter, the substance whereof is, God being good and gracious to a people,
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This Trumpet with the Vulgar Latine is Tuba, but with Tremelius and Iunius, with Mercerus and with Drusius it is Buccina. Tuba is the Hebrewes Chatsotsrah; Buccina is their Schophar, and so are these two, Chatsotsrah and Schophar translated by the author of the Vulgar Latine, Hos. 5.8. Claugite buccinâ in Gabaâ, Tubâ in Româ.
This Trumpet with the vulgar Latin is Tuba, but with Tremelius and Iunius, with Mercerus and with Drusius it is Buccina. Tuba is the Hebrews Chatsotsrah; Buccina is their Shophar, and so Are these two, Chatsotsrah and Shophar translated by the author of the vulgar Latin, Hos. 5.8. Claugite buccinâ in Gabaâ, Tubâ in Româ.
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Saint Hierome vpon that place puts a difference betweene Buccina and Tuba. Buccina pastoralis est, & cornu recurno efficitur, Tuba autem de aere efficitur, vel argento.
Saint Jerome upon that place puts a difference between Buccina and Tuba. Buccina Pastoralis est, & cornu recurno efficitur, Tuba autem de Air efficitur, vel argento.
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One is, Shall not be people be afraid? the other is, Shall not they run together? Each reading is commended vnto you by our late Translators: the first in the text; the second in the margent. The difference ariseth from the Hebrew word Charadh, which signifieth either to be afraid, or, to run together. Shall a trumpet be blowne in a citie,
One is, Shall not be people be afraid? the other is, Shall not they run together? Each reading is commended unto you by our late Translators: the First in the text; the second in the margin. The difference arises from the Hebrew word Charadh, which signifies either to be afraid, or, to run together. Shall a trumpet be blown in a City,
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one in time of warre, the other in time of peace. The vse of Trumpets in time of warre was, to assure them, that God would then remember them for good,
one in time of war, the other in time of peace. The use of Trumpets in time of war was, to assure them, that God would then Remember them for good,
In the day of your gladnesse, and in your solemne dayes, and in the beginnings of your mouthes, yee shall blow with the Trumpets ouer your burnt offerings, and ouer the sacrifices of your peace offerings, that they may be to you for a memoriall before your God, Vers. 10. O• this double vse of the Trumpet Saint Hierome maketh mention, in his Comment vpon Hos. 5. Tubâ in bellis ac solonnitatibus concrepabant:
In the day of your gladness, and in your solemn days, and in the beginnings of your mouths, ye shall blow with the Trumpets over your burned offerings, and over the Sacrifices of your peace offerings, that they may be to you for a memorial before your God, Vers. 10. O• this double use of the Trumpet Saint Jerome makes mention, in his Comment upon Hos. 5. Tubâ in bellis ac solonnitatibus concrepabant:
they blew with the Trumpet in time of warre, and in their solemnities. So doth Isidore in the eleuenth booke of his Etymologies, chap. 20. Tuba adhibebatur, non solum in pratijs, sed in omnibus festis diebus:
they blew with the Trumpet in time of war, and in their solemnities. So does Isidore in the Eleventh book of his Etymologies, chap. 20. Tuba adhibebatur, non solum in pratijs, sed in omnibus festis diebus:
The Trumpet was vsed not onely in warre, but also vpon their feast-dayes. Whence is that, Psalm. 81.3. Blow vp the Trumpet in the new moone, in the time appointed, on our solemne feast-day.
The Trumpet was used not only in war, but also upon their Feast-days. Whence is that, Psalm. 81.3. Blow up the Trumpet in the new moon, in the time appointed, on our solemn Feast day.
And why was the Trumpet to be blowne vpon the solemne feast-day, but to call the people together to their holy assemblies? So saith D•usius; Ad sonum buccinae accurrebat populus, cùm ad sacra vocaretur:
And why was the Trumpet to be blown upon the solemn Feast day, but to call the people together to their holy assemblies? So Says D•usius; Ad Sound buccinae accurrebat populus, cùm ad sacra vocaretur:
The Trumpet then called them together, as now the Bells call vs. This vse of the Trumpet was meerely Ecclesiasticall. There were also ciuill vses of it euen in the time of peace; as when the people were to be called together, to heare some charge giuen them;
The Trumpet then called them together, as now the Bells' call us This use of the Trumpet was merely Ecclesiastical. There were also civil uses of it even in the time of peace; as when the people were to be called together, to hear Some charge given them;
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These vses of the Trumpet, as well Ciuill as Ecclesiasticall, Drusius hath touched in his sacred obseruations, lib. 14. cap. 18. There he saith, that at the sound of the Trumpet, the people were wont speedily to come together, Vel ad audiendum aliquid, vel ad orandum, vel deni { que } ad agendum sine consultandum de republicâ:
These uses of the Trumpet, as well Civil as Ecclesiastical, Drusius hath touched in his sacred observations, lib. 14. cap. 18. There he Says, that At the found of the Trumpet, the people were wont speedily to come together, Vel ad audiendum Aliquid, vel ad Orandum, vel Deni { que } ad agendum sine consultandum de republicâ:
a Trumpet shall not be blowne in a citie, but the people will run together. They will assemble themselues, they will come together at the sound of the Trumpet, either to heare what shall be deliuered to them from the Magistrate;
a Trumpet shall not be blown in a City, but the people will run together. They will assemble themselves, they will come together At the found of the Trumpet, either to hear what shall be Delivered to them from the Magistrate;
Shall a Trumpet be blowne in a city, and populus trepidè non accurrerint? shall not the people tremblingly run together? The interrogation thus framed, may haue an answer affirmatiue:
Shall a Trumpet be blown in a City, and populus trepidè non accurrerint? shall not the people tremblingly run together? The interrogation thus framed, may have an answer affirmative:
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A Trumpet may be blowne in a city, and the people shall not need tremblingly to run together. For why should here be any trembling where there is no cause of feare?
A Trumpet may be blown in a City, and the people shall not need tremblingly to run together. For why should Here be any trembling where there is no cause of Fear?
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There was a feast of Trumpets yearely to be obserued in the seuenth month, on the first day of the month, Leuit. 23.24. It was a day of blowing the Trumpets vnto the people.
There was a feast of Trumpets yearly to be observed in the Seventh Monn, on the First day of the Monn, Levites 23.24. It was a day of blowing the Trumpets unto the people.
The Trumpets were blowne and the people ranne together, but without feare, without trembling. There was a yeare of Iubile euery fiftieth yeare to be hallowed.
The Trumpets were blown and the people ran together, but without Fear, without trembling. There was a year of Jubilee every fiftieth year to be hallowed.
You will say these were set times of festiuitie, times of ioy, and the blowing of Trumpets at these times was ordinary, and therefore the people now had no reason to be afraid at the sound of the Trumpets: but say, the sound of the Trumpets were extraordinary; would not the people then be afraid, and tremblingly runne together? No; not euer then.
You will say these were Set times of festivity, times of joy, and the blowing of Trumpets At these times was ordinary, and Therefore the people now had no reason to be afraid At the found of the Trumpets: but say, the found of the Trumpets were extraordinary; would not the people then be afraid, and tremblingly run together? No; not ever then.
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Extraordinary was the sound of the Trumpets, when Dauid with great solemnity fetched the Arke from Kiriath jearim. He brought vp the Arke from thence with songs and with Harpes, and with Psalteries, and with Timbrels, and with Cymbals, and with Trumpets, 1 Chron. 13.8. The Trumpets were blowne. Here was much ioy expressed;
Extraordinary was the found of the Trumpets, when David with great solemnity fetched the Ark from Kiriath Jerusalem. He brought up the Ark from thence with songs and with Harps, and with Psalteries, and with Timbrels, and with Cymbals, and with Trumpets, 1 Chronicles 13.8. The Trumpets were blown. Here was much joy expressed;
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Extraordinary was the sound of the Trumpets at the dedication of Solomons Temple. Then besides the Leuites who had their Cymbals and Psalteries and Harpes, there were an hundred and twenty Priests sounding with Trumpets, 2 Chron. 5.12. The Trumpets were blowne;
Extraordinary was the found of the Trumpets At the dedication of Solomons Temple. Then beside the Levites who had their Cymbals and Psalteries and Harps, there were an hundred and twenty Priests sounding with Trumpets, 2 Chronicles 5.12. The Trumpets were blown;
Extraordinary was the sound of the Trumpets at the restitution of religion by Hezekiah King of Iudah; and then were the Leuites present with their Cymbals, their Psalteries, and their Harpes, and the Priests with their Trumpets, 2 Chron. 29.26. The Trumpets were blowne, ioy was expressed, no feare appeared.
Extraordinary was the found of the Trumpets At the restitution of Religion by Hezekiah King of Iudah; and then were the Levites present with their Cymbals, their Psalteries, and their Harps, and the Priests with their Trumpets, 2 Chronicles 29.26. The Trumpets were blown, joy was expressed, no Fear appeared.
and shall not the people tremblingly with feare run together? The interrogation thus framed, for the substance of it, well agreeth with our new translation;
and shall not the people tremblingly with Fear run together? The interrogation thus framed, for the substance of it, well agreeth with our new Translation;
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So, our Prophet here speaketh de clangore buccinae extraordinario, of an extraordinary blowing of the Trumpet; of its being blowne alieno tempore, at a strange time.
So, our Prophet Here speaks de clangore buccinae extraordinario, of an extraordinary blowing of the Trumpet; of its being blown alieno tempore, At a strange time.
Hitherto hath the reading beene cleared, and the interrogation answered: and now let vs see whereto this sixth similitude taken from warriours is appliable.
Hitherto hath the reading been cleared, and the interrogation answered: and now let us see whereto this sixth similitude taken from warriors is appliable.
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that being placed in the city of the Lord, they be terrified with the sound of the trumpet. By this city of the Lord, he meaneth the holy Catholike Church, and by this trumpet, the word of God sounding in the Church. For thus he addeth, Whatsoeuer is spoken in holy Scriptures, it is tuba comminans, a threatning trumpet, that with a mighty voice penetrateth the eares of beleeuers.
that being placed in the City of the Lord, they be terrified with the found of the trumpet. By this City of the Lord, he means the holy Catholic Church, and by this trumpet, the word of God sounding in the Church. For thus he adds, Whatsoever is spoken in holy Scriptures, it is Tubam comminans, a threatening trumpet, that with a mighty voice penetrateth the ears of believers.
With the sound of this trumpet shall they be terrified that liue in discord, and variance. Of the foulenesse and leprosie of which sin, I spake at large in my last Sermon out of this place.
With the found of this trumpet shall they be terrified that live in discord, and variance. Of the foulness and leprosy of which sin, I spoke At large in my last Sermon out of this place.
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Now therefore I leaue it, and proceed to some other application of this sixth similitude. Saint Cyril applies it to the Prophets of the Lord, and his Ministers, thus:
Now Therefore I leave it, and proceed to Some other application of this sixth similitude. Saint Cyril Applies it to the prophets of the Lord, and his Ministers, thus:
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as not to conceiue exceeding feare of future euils? But you, you the people of Israel, are so void of all sense and feeling, that though my trumpets cease not continually to sound aloud in your eares,
as not to conceive exceeding Fear of future evils? But you, you the people of Israel, Are so void of all sense and feeling, that though my trumpets cease not continually to found aloud in your ears,
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and to fore-warne you of euils, that shall come to passe, you receiue no profit thereby. Though you vnderstand by the sound of my trumpets, that your cities which are now inhabited, shall be laid waste, and your Land shall be desolate; yet you take courage to your selues against such terrours, you put far away from you the euill day, you say within your selues, the vision which this man seeth, is for many daies to come, and he prophesieth of the times that are far off. To this purpose Saint Cyril.
and to forewarn you of evils, that shall come to pass, you receive no profit thereby. Though you understand by the found of my trumpets, that your cities which Are now inhabited, shall be laid waste, and your Land shall be desolate; yet you take courage to your selves against such terrors, you put Far away from you the evil day, you say within your selves, the vision which this man sees, is for many days to come, and he Prophesieth of the times that Are Far off. To this purpose Saint Cyril.
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If a trumpet be blowne in a citie at an vnseasonable houre to giue warning that the enemie is comming, the people will exceedingly tremble and be afraid. Why then, are not you afraid? why tremble yee not at the voices of my Prophets? My Prophets are my trumpeters: by them I giue you warning of the euils that hang ouer your heads,
If a trumpet be blown in a City At an unseasonable hour to give warning that the enemy is coming, the people will exceedingly tremble and be afraid. Why then, Are not you afraid? why tremble ye not At the voices of my prophets? My prophets Are my trumpeters: by them I give you warning of the evils that hang over your Heads,
They vnderstand by this Citie the Church of God, by the Trumpet the Word of God, by the people the bearers of the Word: and so, thus stands the application:
They understand by this city the Church of God, by the Trumpet the Word of God, by the people the bearer of the Word: and so, thus Stands the application:
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When a trumpet giueth a sudden signe by the sound of it out of a watch-tower, all the people harken, and are troubled, and prepare themselues this way or that way, according as the trumpet giueth the token:
When a trumpet gives a sudden Signen by the found of it out of a watchtower, all the people harken, and Are troubled, and prepare themselves this Way or that Way, according as the trumpet gives the token:
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The blowers of this trumpet are the Ministers of the Word, who in this regard are called sometimes Tuba Dei, and sometimes Speculatores. They are Gods trumpet, and they are watch-men. They are Tuba Dei, Gods trumpet: and hereby are they put in minde of their dutie;
The blowers of this trumpet Are the Ministers of the Word, who in this regard Are called sometime Tuba Dei, and sometime Speculators. They Are God's trumpet, and they Are watchmen. They Are Tuba Dei, God's trumpet: and hereby Are they put in mind of their duty;
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and to excite men, euen to fight against the Deuill, and to bid defiance vnto sinne. And they are Speculatores, they are Watch-men, placed by God in his holy Citie, the Church, Ʋelut in speculâ, as in a Watch-tower, to watch for the safetie of the people,
and to excite men, even to fight against the devil, and to bid defiance unto sin. And they Are Speculators, they Are Watchmen, placed by God in his holy city, the Church, Ʋelut in speculâ, as in a Watchtower, to watch for the safety of the people,
and to blow the trumpet vnto them, when any danger is at hand. Both appellations are met together in Ierem. 6.17. Constitui super vos speculatores; audite vocem tubae:
and to blow the trumpet unto them, when any danger is At hand. Both appellations Are met together in Jeremiah 6.17. Constitui super vos Speculators; audite vocem Tubae:
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For Ministers haue trumpets. Their trumpets are two. One is Territoria, the other is Consolatoria. One is a terrifying trumpet; the other trumpet is comforting.
For Ministers have trumpets. Their trumpets Are two. One is Territoria, the other is Consolation. One is a terrifying trumpet; the other trumpet is comforting.
and the house of Iacob their sinnes. So doth hee by Zephania, chap. 1.16. A day of the Trumpet and alarme against the fenced cities, and against the high towers:
and the house of Iacob their Sins. So does he by Zephaniah, chap. 1.16. A day of the Trumpet and alarm against the fenced cities, and against the high towers:
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and calamitie to euery vnrepentant sinner. Of the other trumpet of the ministery, we may vnderstand that, Esay 27.13. The great Trumpet shall be blowne, and they shall come, which were readie to perish in the Land of Assyria, and the out-casts in the Land of Aegypt, and shall worship the Lord in the holy Mount at Ierusalem.
and calamity to every unrepentant sinner. Of the other trumpet of the Ministry, we may understand that, Isaiah 27.13. The great Trumpet shall be blown, and they shall come, which were ready to perish in the Land of Assyria, and the outcasts in the Land of Egypt, and shall worship the Lord in the holy Mount At Ierusalem.
These two trumpets, terrifying and comforting, that of the Law, this of the Gospell, are still of vse in the Church of Christ, the Minister sounding sometimes woe, sometimes weale, according as our sinnes shall giue him cause.
These two trumpets, terrifying and comforting, that of the Law, this of the Gospel, Are still of use in the Church of christ, the Minister sounding sometime woe, sometime weal, according as our Sins shall give him cause.
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But why is it, that the ministery of the Word, and the preaching thereof, is compared to a trumpet? Hector Pintus in his Comment vpon the eight and fiftieth of Esay giueth hereof two reasons.
But why is it, that the Ministry of the Word, and the preaching thereof, is compared to a trumpet? Hector Pintus in his Comment upon the eight and fiftieth of Isaiah gives hereof two Reasons.
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This representation of the word of God by a trumpet should euer sound, and as it were, goe before vs, in all our actions, in warre, in peace, in all meetings and ioyfull feasts, that all our doings may be acceptable to the Lord our God.
This representation of the word of God by a trumpet should ever found, and as it were, go before us, in all our actions, in war, in peace, in all meetings and joyful feasts, that all our doings may be acceptable to the Lord our God.
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I proceed then with my Thesis, as it is giuen in termes absolute, The preaching of the word of God is to be harkened vnto with all reuerence. I vrge this dutie,
I proceed then with my Thesis, as it is given in terms absolute, The preaching of the word of God is to be hearkened unto with all Reverence. I urge this duty,
For the honours sake of him that speaketh? Why? Who is he? Is he not some Prophet, some Apostle, some Priest, or Minister; one whom wee know to be of meane descent, some Heard-man, some Fisher-man, some Tent-maker, some Carpenters sonne. Is not his mother called Mary? and his brethren Iames and Ioses, and Simon, and Iudas? And his sisters, are they not all with vs? How then is it that you vrge vs to giue eare with reuerence to the preaching of the Word,
For the honours sake of him that speaks? Why? Who is he? Is he not Some Prophet, Some Apostle, Some Priest, or Minister; one whom we know to be of mean descent, Some Herdsman, Some Fisherman, Some Tentmaker, Some Carpenters son. Is not his mother called Marry? and his brothers James and Ioses, and Simon, and Iudas? And his Sisters, Are they not all with us? How then is it that you urge us to give ear with Reverence to the preaching of the Word,
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when they preach vnto you, for the honours sake of him that speaketh. Qui vos audit, me audit, saith Christ vnto his Disciples, Luke 10.16. Hee that heareth you, heareth mee;
when they preach unto you, for the honours sake of him that speaks. Qui vos audit, me audit, Says christ unto his Disciples, Lycia 10.16. He that hears you, hears me;
God is hee that speaketh from aboue, that blesseth and curseth, that bindeth and looseth, that exhorteth and disswadeth by the mouth of man. For this respect and relations sake betweene God and his Ministers, whom it hath pleased of his mercy in some sort to dignifie with the representation of his owne person here vpon the earth, the world hath euer held them in very reuerent estimation.
God is he that speaks from above, that Blesses and Curseth, that binds and loses, that exhorteth and dissuadeth by the Mouth of man. For this respect and relations sake between God and his Ministers, whom it hath pleased of his mercy in Some sort to dignify with the representation of his own person Here upon the earth, the world hath ever held them in very reverent estimation.
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Remember the Galatians. Though Saint Paul preached the Gospell vnto them through infirmitie of the flesh, without the honour, without the ostentation, without the pompe of this world, rather as one that studied to bring his person into contempt, than otherwise;
remember the Galatians. Though Saint Paul preached the Gospel unto them through infirmity of the Flesh, without the honour, without the ostentation, without the pomp of this world, rather as one that studied to bring his person into contempt, than otherwise;
or if it had beene possible, that is, if it might haue beene ad Ecclesiae vtilitatem, so speake Aquinas and Gorran, if it might haue beene for the good of the Church, they would haue plucked out their owne eyes, and haue giuen them to Paul. Would they haue plucked out their owne eyes? Nihil habet quisquam charius oculis suis:
or if it had been possible, that is, if it might have been and Ecclesiae vtilitatem, so speak Aquinas and Gorran, if it might have been for the good of the Church, they would have plucked out their own eyes, and have given them to Paul. Would they have plucked out their own eyes? Nihil habet quisquam charius oculis suis:
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When the Children of Israel murmured against Moses and Aaron, Moses said vnto them, Exod. 16.8. The Lord heareth your murmurings which yee murmure against him;
When the Children of Israel murmured against Moses and Aaron, Moses said unto them, Exod 16.8. The Lord hears your murmurings which ye murmur against him;
This is that, which the Lord saith concerning his Prophet, Deut. 18.19. Whosoeuer will not harken to the words which hee shall speake in my name, Ego vltor existam, I will require it of him, I will bee his auenger.
This is that, which the Lord Says Concerning his Prophet, Deuteronomy 18.19. Whosoever will not harken to the words which he shall speak in my name, Ego Vltor existam, I will require it of him, I will be his avenger.
God diuinâ & admirabili suâ virtute, God of his diuine and maruellous power, is able to bring to passe excellent and diuine workes by euill instruments.
God diuinâ & admirabili suâ virtute, God of his divine and marvelous power, is able to bring to pass excellent and divine works by evil Instruments.
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God vseth many times to giue vnto his people the spirituall food of their soules, sound and wholesome doctrine, by euill and wicked men, as he gaue good bread and flesh to Elias by Rauens: tu vero comede, onely eat thou,
God uses many times to give unto his people the spiritual food of their Souls, found and wholesome Doctrine, by evil and wicked men, as he gave good bred and Flesh to Elias by Ravens: tu vero Eat, only eat thou,
so the food hee bringeth thee be sound and come from God. By this time you see, you are to giue eare with reuerence to the preaching of the word of God for the honours sake of him that speaketh.
so the food he brings thee be found and come from God. By this time you see, you Are to give ear with Reverence to the preaching of the word of God for the honours sake of him that speaks.
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Saint Augustine discouers it by comparing the word of God for the estimation that is to be held of it, to the Body of Christ in the Eucharist. His words are in the six and twentieth of his fifty Homilies;
Saint Augustine discovers it by comparing the word of God for the estimation that is to be held of it, to the Body of christ in the Eucharist. His words Are in the six and twentieth of his fifty Homilies;
Whosoeuer shall heare the word of God negligently, shall bee no lesse guiltie, than hee that by his owne negligence shall suffer the Bodie of Christ to fall vpon the ground.
Whosoever shall hear the word of God negligently, shall be no less guilty, than he that by his own negligence shall suffer the Body of christ to fallen upon the ground.
And therefore with what solicitude and care wee take heed that no part of Christs bodie which is giuen to vs by the Minister, doe fall vnto the ground;
And Therefore with what solicitude and care we take heed that no part of Christ body which is given to us by the Minister, do fallen unto the ground;
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Hee that turneth away his eare from hearing the Law, his prayer shall be an abomination to the Lord, the Lord will loath and abhorre the prayer he maketh, and will not heare him.
He that turns away his ear from hearing the Law, his prayer shall be an abomination to the Lord, the Lord will loath and abhor the prayer he makes, and will not hear him.
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and shall not be to this people a reprouer, for they are a rebellious house. Whereupon Great Gregorie; Propter ma••• auditores bonis sermo doctoribus tollitur:
and shall not be to this people a reprover, for they Are a rebellious house. Whereupon Great Gregory; Propter ma••• auditores bonis sermon doctoribus tollitur:
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So stopped hee the mouth of Saint Paul, that hee should not teach in Ierusalem, Act. 22.18. Make haste, and get thee quickly out of Hierusalem, for they will not receiue thy testimonie concerning mee.
So stopped he the Mouth of Saint Paul, that he should not teach in Ierusalem, Act. 22.18. Make haste, and get thee quickly out of Jerusalem, for they will not receive thy testimony Concerning me.
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The Apostles that would haue preached in Asia, could not, for the Spirit would not suffer them, Act. 16.7. Christ forbids vs dare sanctum canibus. Matth. 7.6. Giue not that which is holy vnto dogges, neither cast yee your pearles before swine.
The Apostles that would have preached in Asia, could not, for the Spirit would not suffer them, Act. 16.7. christ forbids us Dare sanctum canibus. Matthew 7.6. Give not that which is holy unto Dogs, neither cast ye your Pearls before Swine.
and wallowing in the mire of vnbridled luxurie? who if they vouchsafe to come to this Watch-tower of the Lord to heare the sound of the Trumpet, they giue eare but negligently, but vnprofitably, but contemptuously? Such are they whom this inhibition concerneth, Giue not that which is holy vnto dogges, neither cast yee your pearles before swine.
and wallowing in the mire of unbridled luxury? who if they vouchsafe to come to this Watchtower of the Lord to hear the found of the Trumpet, they give ear but negligently, but unprofitably, but contemptuously? Such Are they whom this inhibition concerns, Give not that which is holy unto Dogs, neither cast ye your Pearls before Swine.
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but veritatis mysteria, the mysteries of truth inclosed within the profunditie of the Scriptures, as pearles within shell-fishes? These holy mysteries be kept backe from them, that will be negligent, vnprofitable and contemptuous hearers. And thus you see, you are to giue eare with reuerence to the preaching of the word of God, for the dangers sake of him that heareth negligently.
but veritatis Mysteries, the Mysteres of truth enclosed within the profundity of the Scriptures, as Pearls within shellfishes? These holy Mysteres be kept back from them, that will be negligent, unprofitable and contemptuous hearers. And thus you see, you Are to give ear with Reverence to the preaching of the word of God, for the dangers sake of him that hears negligently.
for the profits sake of him that heareth diligently. Here is a three-fold profit for him. 1. His heart hereby shall be softned. 2. It shall be sweetned. 3. It shall be cleansed.
for the profits sake of him that hears diligently. Here is a threefold profit for him. 1. His heart hereby shall be softened. 2. It shall be sweetened. 3. It shall be cleansed.
That the preaching of the Word softeneth the heart, Petrus de Palude would proue by the confession of the Spouse, Cant. 5.6. Anima mea liquefacta est, vt dilectus locutus est;
That the preaching of the Word softeneth the heart, Peter de Palude would prove by the Confessi of the Spouse, Cant 5.6. Anima mea liquefacta est, vt Beloved Spoken est;
As soone as my beloued spake, as soone as I heard the voice of my Sauiour, my soule euen melted. But fitter to our purpose is the example of Ahab, 1 King. 21. Elias comes vnto him with the word of God in his mouth:
As soon as my Beloved spoke, as soon as I herd the voice of my Saviour, my soul even melted. But fitter to our purpose is the Exampl of Ahab, 1 King. 21. Elias comes unto him with the word of God in his Mouth:
In the place where dogges licked the bloud of Naboth, shall dogges licke thy bloud, euen thine, O King, vers. 19. and vers. 21. I will bring euill vpon thee,
In the place where Dogs licked the blood of Naboth, shall Dogs lick thy blood, even thine, Oh King, vers. 19. and vers. 21. I will bring evil upon thee,
In the second Chapter of the booke of Iudges, a Messenger of the Lord comes vp from Gilgal to Bochim, with words of reproofe against the people of Israel, and saith, I made you to goe vp out of Aegypt, and haue brou ht you vnto the Land, which I sware vnto your Fathers, and I said, I will neuer breake my couenant with you;
In the second Chapter of the book of Judges, a Messenger of the Lord comes up from Gilgal to Bochim, with words of reproof against the people of Israel, and Says, I made you to go up out of Egypt, and have brou ht you unto the Land, which I sware unto your Father's, and I said, I will never break my Covenant with you;
they heard it, and cryed out, and wept. Their hearts were humbled: their hard hearts were softened. This is it that the Lord hath said, Ierem. 23.29. Is not my sword like fire? and like a hammer that breaketh the rocke in peeces? Yes Lord:
they herd it, and cried out, and wept. Their hearts were humbled: their hard hearts were softened. This is it that the Lord hath said, Jeremiah 23.29. Is not my sword like fire? and like a hammer that breaks the rock in Pieces? Yes Lord:
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For the word of God is Manna, habens in se omne delectamentum saporis, it is as the Celestiall Manna, that Angells food, that bread from Heauen, very pleasant and well gusted. Dauid esteemes is to be sweeter than Hony, and the dropping of the hony-combe, Psalm. 19.10. And Psal. 119.103. out of the admiration thereof, hee saith, O how sweet are thy words vnto my taste! yea sweeter are they than Hony to my mouth. Fau• mellis verba composita, Prou. 16.24. Faire, pleasant, and well composed words are as an Hony-combe, sweet to the soule, and health to the bones.
For the word of God is Manna, habens in se omne delectamentum saporis, it is as the Celestial Manna, that Angels food, that bred from Heaven, very pleasant and well gusted. David esteems is to be Sweeten than Honey, and the dropping of the honeycomb, Psalm. 19.10. And Psalm 119.103. out of the admiration thereof, he Says, Oh how sweet Are thy words unto my taste! yea Sweeten Are they than Honey to my Mouth. Fau• mellis verba Composita, Prou. 16.24. Fair, pleasant, and well composed words Are as an Honeycomb, sweet to the soul, and health to the bones.
Quae verba composita, dulcia sunt, si tua non sunt? So Claudius Aquauiua in his Meditations vpon the 119. Psalme: What faire, what pleasant, what wellcomposed words are sweet, Lord,
Quae verba Composita, Dulce sunt, si tua non sunt? So Claudius Aquaviva in his Meditations upon the 119. Psalm: What fair, what pleasant, what wellcomposed words Are sweet, Lord,
Cleane are yee, Non propter baptismum, quo loti estis, Not for the Baptisme wherewith you haue beene baptised, sed propter verbum quod locutus sum vobis, but for the Word which I haue spoken vnto you.
Clean Are ye, Non propter Baptism, quo loti Ye are, Not for the Baptism wherewith you have been baptised, sed propter verbum quod Spoken sum vobis, but for the Word which I have spoken unto you.
You are cleane, not for your Baptisme, but for the Word. So Saint Augustine Tract. 80. in Iohannem, Detrahe verbum & quid est aqua nisi aqua? Accedit verbum ad elementum & sit sacramentum:
You Are clean, not for your Baptism, but for the Word. So Saint Augustine Tract. 80. in John, Detrahe verbum & quid est aqua nisi aqua? Accedit verbum ad Elementum & sit sacramentum:
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Take away the Word, and what is the water but water? the Word commeth to the element, and it is made a Sacrament. You are cleane then, not by your Baptisme, but by the Word. And you are cleane by the Word, Non quia dicitur, sed quia creditur.
Take away the Word, and what is the water but water? the Word comes to the element, and it is made a Sacrament. You Are clean then, not by your Baptism, but by the Word. And you Are clean by the Word, Non quia dicitur, sed quia creditur.
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The Pharisees and other hypocrites did heare the Word of Christ, yet were they not thereby made cleane, because they did not beleeue the Word of Christ. And so doth Rupertus expound these words.
The Pharisees and other Hypocrites did hear the Word of christ, yet were they not thereby made clean, Because they did not believe the Word of christ. And so does Rupert expound these words.
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The fruit then, and the profit, that ariseth vnto vs from our reuerent hearing of the Word preached is by our faith. It is faith that purifieth our hearts, saith Peter, Act. 15.9. Faith it is, by which we apprehend the bloud of the Lambe of God, and are thereby cleansed from all our sinnes.
The fruit then, and the profit, that arises unto us from our reverent hearing of the Word preached is by our faith. It is faith that Purifieth our hearts, Says Peter, Act. 15.9. Faith it is, by which we apprehend the blood of the Lamb of God, and Are thereby cleansed from all our Sins.
and that wee vnderstand this profit to be three-fold, that it softeneth our hard hearts, that it swe•teneth them, that it cleanseth them. What now remaineth,
and that we understand this profit to be threefold, that it softeneth our hard hearts, that it swe•teneth them, that it Cleanseth them. What now remains,
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Wee humbly beseech thee, most gracious God, so to open our hearts, and to vnlocke the cares of our vnderstanding, that now and euer hearing thy Word profitably, we may obserue, learne,
we humbly beseech thee, most gracious God, so to open our hearts, and to unlock the Cares of our understanding, that now and ever hearing thy Word profitably, we may observe, Learn,
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all taken from vulgar experience, and such as is incident to a Shepherds walke. The explication, as it is giuen by Theodoret and Remigius, stands thus:
all taken from Vulgar experience, and such as is incident to a Shepherd's walk. The explication, as it is given by Theodoret and Remigius, Stands thus:
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As a trumpet is not blowne in a City, but that the people thereof should be afraid, and runne together: so neither is there any euill sent by the Lord to any place, city,
As a trumpet is not blown in a city, but that the people thereof should be afraid, and run together: so neither is there any evil sent by the Lord to any place, City,
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The NONLATINALPHABET, the reddition, suiting with the NONLATINALPHABET, with the proposition of the similitude here drawne from the sound of the trumpet, should be thus:
The, the reddition, suiting with the, with the proposition of the similitude Here drawn from the found of the trumpet, should be thus:
and the euils which he foretelleth, fall not out but by the Lord; therefore Amos here omitting the Antecedent, sets downe the consequent: Shall there be euill in a city, and the Lord hath not done it?
and the evils which he foretelleth, fallen not out but by the Lord; Therefore Amos Here omitting the Antecedent, sets down the consequent: Shall there be evil in a City, and the Lord hath not done it?
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My then endeuours were to arme my selfe, and that deuout auditory with patience against the day of affliction. And because that day, is a day, which euery child of God must looke for, I was induced to publish what I then deliuered,
My then endeavours were to arm my self, and that devout auditory with patience against the day of affliction. And Because that day, is a day, which every child of God must look for, I was induced to publish what I then Delivered,
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What need then is there, that I should at this time recommend the same Text vnto you? What the wise sonne of Syrach in the eighteenth of his Ecclesiasticus, vers. 6. saith of such as search into the workes of God, is true of vs, whose office is, to search into the words of God, Cum consummauerit homo, tunc incipiet:
What need then is there, that I should At this time recommend the same Text unto you? What the wise son of Sirach in the eighteenth of his Ecclesiasticus, vers. 6. Says of such as search into the works of God, is true of us, whose office is, to search into the words of God, Cum consummauerit homo, tunc incipiet:
Not a word, but its a Sacrament! not a letter, but it yeelds mountaines of doctrines! not a point, but its full of senses! Well then may the words which I haue now read vnto you, yeeld variety of matter, fit for our deepest meditations a second time: and because they follow in course in this Chapter, the exposit on whereof I haue for this place vndertaken, I may not in silence passe them ouer,
Not a word, but its a Sacrament! not a Letter, but it yields Mountains of doctrines! not a point, but its full of Senses! Well then may the words which I have now read unto you, yield variety of matter, fit for our Deepest meditations a second time: and Because they follow in course in this Chapter, the exposed on whereof I have for this place undertaken, I may not in silence pass them over,
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Shall there be euill in a City, and the Lord hath not done it? Herein obserue with me three circumstances; Quis, Quid, Vbi. Quis, the Agent; Quid, the Action; Vbi, the place of performance.
Shall there be evil in a city, and the Lord hath not done it? Herein observe with me three Circumstances; Quis, Quid, Vbi. Quis, the Agent; Quid, the Actium; Vbi, the place of performance.
Is his name Iehouah? How then is it that Iacob the Patriarch, Gen. 32.29. asking after the name of God, receiues answer in the Vulgar Latine, Cur quaeris nomen meum, quod est mirabile? Wherfore is it, that thou doest aske after my name, seeing it is wonderfull? And how comes it to passe, that the like answer is giuen vnto Manoah, Iudges 13 18. Cur quaeris nomen meum, quod est mirabile? Why askest thou thus after my name, seeing it is secret? And why doth Agur enquire with admiration, Prou. 30.4. Who hath ascended vp into Heauen? or who hath come downe from thence? Who hath gathered the wind in his fist? Who hath bound the waters in a garment? Who hath established all the ends of the earth? Quod nomen eius? What is his name? Canst thou tell? as if it were impossible to finde out a fit name for God.
Is his name Jehovah? How then is it that Iacob the Patriarch, Gen. 32.29. asking After the name of God, receives answer in the vulgar Latin, Cur Quaeris Nome meum, quod est Marvelous? Wherefore is it, that thou dost ask After my name, seeing it is wonderful? And how comes it to pass, that the like answer is given unto Manoah, Judges 13 18. Cur Quaeris Nome meum, quod est Marvelous? Why askest thou thus After my name, seeing it is secret? And why does Agur inquire with admiration, Prou. 30.4. Who hath ascended up into Heaven? or who hath come down from thence? Who hath gathered the wind in his fist? Who hath bound the waters in a garment? Who hath established all the ends of the earth? Quod Nome eius? What is his name? Canst thou tell? as if it were impossible to find out a fit name for God.
In the affirmatiue diuinity, God is called by such names as doe sound out his perfection, such as are, Omnipotent, Euerlasting, Good, Wise, Holy, Iust, and True.
In the affirmative divinity, God is called by such names as do found out his perfection, such as Are, Omnipotent, Everlasting, Good, Wise, Holy, Just, and True.
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In the mysticall or negatiue diuinity, no certaine name is giuen him, to describe him, what he is, but to shew what he is not. Such appellations are these, Immortall, Inuisible, Incorruptible, Incorporeall, Ineffable, Inestimable, Incomprehensible, Infinite, Immense, Vndiuided, Vnuariable, Vnchangeable.
In the mystical or negative divinity, no certain name is given him, to describe him, what he is, but to show what he is not. Such appellations Are these, Immortal, Invisible, Incorruptible, Incorporeal, Ineffable, Inestimable, Incomprehensible, Infinite, Immense, Undivided, Unvariable, Unchangeable.
he may be called a Lion, a Lambe, a Worme, a Calfe, Light, Heauen, a Starre, any thing else, by Analogie or similitude, Nulla siquidem res est, quae in aliquo Deum non referat:
he may be called a lion, a Lamb, a Worm, a Calf, Light, Heaven, a Star, any thing Else, by Analogy or similitude, Nulla siquidem Rest est, Quae in Aliquo God non referat:
and NONLATINALPHABET, he is of himselfe alone, and euer of himselfe and of no other, the beginning and fountaine of all things else, that haue any being.
and, he is of himself alone, and ever of himself and of no other, the beginning and fountain of all things Else, that have any being.
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Much too blame then are the Iewes, who through their vaine superstition, holding this name of God, this great name, NONLATINALPHABET as they call it, to be NONLATINALPHABET, ineffable, and not to be pronounced, doe neither write it,
Much too blame then Are the Iewes, who through their vain Superstition, holding this name of God, this great name, as they call it, to be, ineffable, and not to be pronounced, do neither write it,
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but as oft as they meet with it in holy Scripture, they either reade for it Elohim, or Adonai, or doe only name the foure letters of which it consisteth, Iod, He, Vau, He:
but as oft as they meet with it in holy Scripture, they either read for it Elohim, or Adonai, or do only name the foure letters of which it Consisteth, God, He, Vau, He:
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And he is Summè bonus; he is good in the highest degree o• goodnesse. For he is that same Summum Bonum, that same chiefest good, that is of all men to be sought for.
And he is Summè bonus; he is good in the highest degree o• Goodness. For he is that same Summum Bonum, that same chiefest good, that is of all men to be sought for.
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but also to such as haue fallen away from their primigeniall goodnesse, euen to euill Angels, and to wicked men. Of this goodnesse I vnderstand that, Psal. 33.5. The earth is full of the goodnesse of the Lord.
but also to such as have fallen away from their primigenial Goodness, even to evil Angels, and to wicked men. Of this Goodness I understand that, Psalm 33.5. The earth is full of the Goodness of the Lord.
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and to his elect children among the sonnes of men. Such is that, whereof wee reade, Psal. 73.1. Truly God is good to Israel, euen to such as are of a cleane heart.
and to his elect children among the Sons of men. Such is that, whereof we read, Psalm 73.1. Truly God is good to Israel, even to such as Are of a clean heart.
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yet militant vpon the earth, deliuering her from euill, and bestowing good vpon her. Now if hony of its owne nature and essence sweet, hath no bitternesse in it;
yet militant upon the earth, delivering her from evil, and bestowing good upon her. Now if honey of its own nature and essence sweet, hath no bitterness in it;
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He, in whom there is no staine of euill. This is He, the Agent. Now followeth his Action, which seemeth to be a doing of euill, and is my second circumstance. For my Text is,
He, in whom there is no stain of evil. This is He, the Agent. Now follows his Actium, which seems to be a doing of evil, and is my second circumstance. For my Text is,
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The next distinction is out of Saint Augustine, chap. 26. against Adimantus the Manichee: There are two sorts of euils; there is malum, quod facit homo, and there is malum, quod patitur. There is an euill, which the wicked man doth; and there is an euill, which he suffereth. That is sinne; this, the punishment of sinne. In that, the wicked are Agents; in this, they are Patients: that, is done by them; this, is done vpon them. They offend Gods Iustice,
The next distinction is out of Saint Augustine, chap. 26. against Adamantius the Manichee: There Are two sorts of evils; there is malum, quod facit homo, and there is malum, quod patitur. There is an evil, which the wicked man does; and there is an evil, which he suffers. That is sin; this, the punishment of sin. In that, the wicked Are Agents; in this, they Are Patients: that, is done by them; this, is done upon them. They offend God's justice,
Tertullian lib. 2. contra Marcionem, cap. 14. more than a hundred yeeres before Saint Augustines time, deliuers this distinction with much perspicuity.
Tertullian lib. 2. contra Marcionem, cap. 14. more than a hundred Years before Saint Augustine's time, delivers this distinction with much perspicuity.
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There is malum delicti, and malum supplicij: or, there is malum culpae and malum poenae. There is an euill of sinne, and an euill of punishment: and of each part he nominateth the Author;
There is malum Delicti, and malum supplicij: or, there is malum Culpae and malum Poenae. There is an evil of sin, and an evil of punishment: and of each part he nominateth the Author;
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This second distinction of euills, Rupertus well expresseth in other termes: There is malum, quod est iniquitas, and there is malum, quod est Afflictio propter iniquitatem:
This second distinction of evils, Rupert well Expresses in other terms: There is malum, quod est iniquitas, and there is malum, quod est Affliction propter iniquitatem:
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So did he punish it in the Gentiles, when hee gaue them ouer to a reprobate minde, to vncleannesse, to the lusts of their owne hearts, to doe such things as were not conuenient, because when they knew God, they glorified him not as God, Rom. 1.12.
So did he Punish it in the Gentiles, when he gave them over to a Reprobate mind, to uncleanness, to the Lustiest of their own hearts, to do such things as were not convenient, Because when they knew God, they glorified him not as God, Rom. 1.12.
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lest they see with their eyes, and heare with their eares, and vnderstand with their hearts, and conuert, and be healed. This same excoecation or blindnesse in the Iewes, was the punishment of a pr•cedent sinne, namely, of their infidelity towards Christ; and it was a sinne, because euery ignorance of God is a sinne; and it was the cause of other sinnes:
lest they see with their eyes, and hear with their ears, and understand with their hearts, and convert, and be healed. This same excoecation or blindness in the Iewes, was the punishment of a pr•cedent sin, namely, of their infidelity towards christ; and it was a sin, Because every ignorance of God is a sin; and it was the cause of other Sins:
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so Saint Augustine teacheth, lib. 5. cap. 3. contra Iulianum. And this distinction is found in Saint Greg. Moral. lib. 25. cap. 9. My fifth distinction concerneth also the euill of sinne. In sinne there are two things to be obserued:
so Saint Augustine Teaches, lib. 5. cap. 3. contra Julian. And this distinction is found in Saint Greg. Moral. lib. 25. cap. 9. My fifth distinction concerns also the evil of sin. In sin there Are two things to be observed:
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there is Actio, and there is Actionis malitia: or, there is Actio, and there is Actionis irrectitudo, which is, declinatio à rectitudine voluntatis Dei in lege reuelatae.
there is Actio, and there is Actionis malitia: or, there is Actio, and there is Actionis irrectitudo, which is, declinatio à Rectitude voluntatis Dei in lege reuelatae.
In euery sinne there is an entitie, being, or action; and there is of that entitie, being, or action, a crookednesse, obliquity, or naughtinesse. Euery entity, being, or action, as such is good from a good author, God Almighty, in whom we liue, moue, and haue our being.
In every sin there is an entity, being, or actium; and there is of that entity, being, or actium, a crookedness, obliquity, or naughtiness. Every entity, being, or actium, as such is good from a good author, God Almighty, in whom we live, move, and have our being.
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as such, is wicked, from a wicked Author, mans decayed nature: All the imaginations of the thoughts of mans heart, are onely euill continually. Thus haue you my distinctions.
as such, is wicked, from a wicked Author, men decayed nature: All the Imaginations of the thoughts of men heart, Are only evil continually. Thus have you my Distinctions.
In so doing hee doth no more, then what becommeth a iust Iudge to doe. Hereof Saint August•ne, Contra aduersarium legis & Prophetarum lib. 1. cap. 24. thus speaketh:
In so doing he does no more, then what becomes a just Judge to do. Hereof Saint August•ne, Contra aduersarium Legis & Prophetarum lib. 1. cap. 24. thus speaks:
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It is a fearefull iudgement, when God takes course, Vt crimina criminibus vindicantur, & supplicia peccantium non sunt tormenta, sed incrementa vitiorum.
It is a fearful judgement, when God Takes course, Vt Crimes criminibus vindicantur, & supplicia sinners non sunt tormenta, sed incrementa Vitiorum.
It is the most admirable iudgement of God, and most dreadfull of all other, when he taketh course that sinne be stricken with sinne, so as that the increase of sinne is the punishment of the sinner:
It is the most admirable judgement of God, and most dreadful of all other, when he Takes course that sin be stricken with sin, so as that the increase of sin is the punishment of the sinner:
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if God hath done whatsoeuer he hath willed, then surely, Quaecunque fecit, vult, whatsoeuer he doth, that hee willeth. And the truth is, not in Philosophy onely,
if God hath done whatsoever he hath willed, then surely, Quaecunque fecit, vult, whatsoever he does, that he wills. And the truth is, not in Philosophy only,
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For though he speaketh concerning the gifts of the holy Ghost, yet is his proposition generall, God worketh all in all: like to that, Rom. 11.36. God is he, of whom are all things, through whom are all things, and to whom are all things.
For though he speaks Concerning the Gifts of the holy Ghost, yet is his proposition general, God works all in all: like to that, Rom. 11.36. God is he, of whom Are all things, through whom Are all things, and to whom Are all things.
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All things? He meaneth not onely all substances, but also all the actions of all things. For as all actions are gouerned by him, and doe tend vnto him;
All things? He means not only all substances, but also all the actions of all things. For as all actions Are governed by him, and do tend unto him;
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so also are they all of him, as of the first mouer; according to that, Act. 17.28. In him we liue, and moue, and haue our being. The fourth Conclusion:
so also Are they all of him, as of the First mover; according to that, Act. 17.28. In him we live, and move, and have our being. The fourth Conclusion:
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it is the crookednesse, the obliquity, the naughtinesse of an action; it is the swaruing of an action from the line of the will of God reuealed in his holy Word:
it is the crookedness, the obliquity, the naughtiness of an actium; it is the swerving of an actium from the line of the will of God revealed in his holy Word:
whereof to make God a doer, or author, is execrable and blasphemous impiety. Non Deus volens iniquitatem tu es, Psal. 5.4. is a description of God according to his proper nature;
whereof to make God a doer, or author, is execrable and blasphemous impiety. Non Deus volens iniquitatem tu es, Psalm 5.4. is a description of God according to his proper nature;
God is not a God that willeth iniquity. It is proper vnto him Nolle inquitatem, Not to will iniquity. Habbakkuk auoucheth it, Chap. 1.13. O Lord my God mine holy one, thou art of purer eyes than to behold euill, and canst not looke on iniquity;
God is not a God that wills iniquity. It is proper unto him Nolle inquitatem, Not to will iniquity. Habakkuk avoucheth it, Chap. 1.13. Oh Lord my God mine holy one, thou art of Purer eyes than to behold evil, and Canst not look on iniquity;
no euill of paine, punishment, or affliction, but the Lord hath done it. And thus you are to vnderstand that Esay 45.7. I, the Lord, create euill. And that, Ierem. 18.11. I, the Lord, frame euill against you.
no evil of pain, punishment, or affliction, but the Lord hath done it. And thus you Are to understand that Isaiah 45.7. I, the Lord, create evil. And that, Jeremiah 18.11. I, the Lord, frame evil against you.
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he vnderstandeth, euill not of sinne, but of reuengement. So likewise are we to vnderstand by the name of euill in all those places of holy Scripture in which God either bringeth, or threatneth to bring euill vpon any. By euill in all such places as here in my Text, we are to vnderstand the euill of reuengement; the euill of paine, punishment, or affliction. The euill of reuengement!
he understandeth, evil not of sin, but of revengement. So likewise Are we to understand by the name of evil in all those places of holy Scripture in which God either brings, or threatens to bring evil upon any. By evil in all such places as Here in my Text, we Are to understand the evil of revengement; the evil of pain, punishment, or affliction. The evil of revengement!
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For these reasons it cannot be denied, but that euery reuengement, paine, punishment, and affliction is good. Why then is it in my Text, and elsewhere called euill?
For these Reasons it cannot be denied, but that every revengement, pain, punishment, and affliction is good. Why then is it in my Text, and elsewhere called evil?
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What Irenaeus saith concerning Hell-torments, the same is true of the aduersities, the crosses, the scourges, the afflictions that befall men in this life.
What Irnaeus Says Concerning Hell torments, the same is true of the adversities, the Crosses, the scourges, the afflictions that befall men in this life.
they are called euills, non quòd per se mala sint, not because they are of themselues euill, sed quod patientibus mala esse videantur, but because they seeme euill to vs who suffer them.
they Are called evils, non quòd per se mala sint, not Because they Are of themselves evil, sed quod patientibus mala esse videantur, but Because they seem evil to us who suffer them.
With these two, Irenaeus and Saint Ierome, doe agree Saint Augustine, Saint Ambrose, Gregory the Great, Eucherius Bishop of Lions, Dionysius the Areopagite, Clemens the Romane, Iustin Martyr, Great Basil, and Cyril of Alexandria, euen all the ancient and Orthodoxall Fathers.
With these two, Irnaeus and Saint Jerome, do agree Saint Augustine, Saint Ambrose, Gregory the Great, Eucherius Bishop of Lions, Dionysius the Areopagite, Clemens the Roman, Justin Martyr, Great Basil, and Cyril of Alexandria, even all the ancient and orthodoxal Father's.
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I haue long stood vpon the second circumstance, the Quid, the Action, which was a doing of euill. I must be the shorter in the third, the Vbi, the place where this Action is performed.
I have long stood upon the second circumstance, the Quid, the Actium, which was a doing of evil. I must be the shorter in the third, the Vbi, the place where this Actium is performed.
This vniuerse and admirable frame of nature, wherein Iehouah, the Lord our God, the King of Kings reigneth, consisteth of two Cities, the one is Ciuitas Dei, the City of God, the other is Ciuitas hujus mundi, the City of this world.
This universe and admirable frame of nature, wherein Jehovah, the Lord our God, the King of Kings Reigneth, Consisteth of two Cities, the one is Cities Dei, the city of God, the other is Cities hujus mundi, the city of this world.
In the first, that most glorious City, the City of God, and his Saints, the celestiall Ierusalem, all teares are wiped away from the eyes of the inhabitants;
In the First, that most glorious city, the city of God, and his Saints, the celestial Ierusalem, all tears Are wiped away from the eyes of the inhabitants;
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In the other City, the City of this world, the terrene City, the City of the wicked, Babylon, great Babylon, the City of confusion, there is no sure repose for the godly there.
In the other city, the city of this world, the terrene city, the city of the wicked, Babylon, great Babylon, the city of confusion, there is no sure repose for the godly there.
There they may be tempted, they may bee stoned, they may bee slaine with the sword, they may bee sawne asunder: There may they daily mourne by reason of affliction:
There they may be tempted, they may be stoned, they may be slain with the sword, they may be sawn asunder: There may they daily mourn by reason of affliction:
they are also by grace peregrini deorsum, pilgrims or strangers here below in this terrene City, the City of this world. Here they must bee cut, hewne,
they Are also by grace Peregrini deorsum, pilgrim's or Strangers Here below in this terrene city, the city of this world. Here they must be Cut, hewed,
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and squared with sundry tribulations, sicknesses and diseases before they can be made fit, and as liuely stones for the Heauenly Ierusalem. And this is the City in my Text, my third circumstance, the Vbi, the circumstance of the place, where the Agent, Iehouah, performeth his Action, a doing of euill: Shall there be euill in a City,
and squared with sundry tribulations, Sicknesses and diseases before they can be made fit, and as lively stones for the Heavenly Ierusalem. And this is the city in my Text, my third circumstance, the Vbi, the circumstance of the place, where the Agent, Jehovah, Performeth his Actium, a doing of evil: Shall there be evil in a city,
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Shall there bee any such euill, any where, and the Lord hath not done it? or as the Marginall reading is, Shall not the Lord doe somewhat? The point of obseruation is:
Shall there be any such evil, any where, and the Lord hath not done it? or as the Marginal reading is, Shall not the Lord do somewhat? The point of observation is:
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Whatsoeuer is any way grieuous or offensiue to our humane nature I call affliction. The temptations of the flesh, the world, and the Deuill; the diseases of the body; a froward husband or wife; rebellious children; vnthankfull friends; losse of goods;
Whatsoever is any Way grievous or offensive to our humane nature I call affliction. The temptations of the Flesh, the world, and the devil; the diseases of the body; a froward husband or wife; rebellious children; unthankful Friends; loss of goods;
euery crosse and passion, bodily and ghostly, proper to our selues, or pertaining to our kindred, priuate or publike, secret or manifest, either by our owne deserts gotten,
every cross and passion, bodily and ghostly, proper to our selves, or pertaining to our kindred, private or public, secret or manifest, either by our own deserts got,
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or otherwise imposed vpon vs, I call afflictions. To be short, the miseries, the calamities, the vexations, the molestations of this life, from the least to the greatest, from the paine of the little finger to the very pangs of death, I call afflictions. Of euery such affliction, whatsoeuer it betideth any one in this life, God is NONLATINALPHABET, hee is the primary efficient cause thereof, he doth it, or doth somewhat in it.
or otherwise imposed upon us, I call afflictions. To be short, the misery's, the calamities, the vexations, the molestations of this life, from the least to the greatest, from the pain of the little finger to the very pangs of death, I call afflictions. Of every such affliction, whatsoever it betides any one in this life, God is, he is the primary efficient cause thereof, he does it, or does somewhat in it.
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but its from the Lord? Here then we haue wherewith to comfort our selues in the day of affliction. Whatsoeuer affliction shall befall vs, its from the Lord. The Lo•d whose name is Iehouah, who is himselfe and of none other, whose being is from all eternity, who only is omnipotent, who is good in himselfe,
but its from the Lord? Here then we have wherewith to Comfort our selves in the day of affliction. Whatsoever affliction shall befall us, its from the Lord. The Lo•d whose name is Jehovah, who is himself and of none other, whose being is from all eternity, who only is omnipotent, who is good in himself,
and good to all his creatures, he will not suffer vs to be tempted aboue our abilities, but will with the temptation also make away to escape that we may be able to beare it, Saint Paul is our warrant for it, 1 Cor. 10.13.
and good to all his creatures, he will not suffer us to be tempted above our abilities, but will with the temptation also make away to escape that we may be able to bear it, Saint Paul is our warrant for it, 1 Cor. 10.13.
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In such a case was Saint Paul. What if we be in the like? If we be troubled, perplexed, persecuted, and cast downe, what shall we doe? We will support our selues with the confidence of Dauid, Psal. 23.4. Though we walke through the valley of the shadow of death, yet will we feare no euill;
In such a case was Saint Paul. What if we be in the like? If we be troubled, perplexed, persecuted, and cast down, what shall we do? We will support our selves with the confidence of David, Psalm 23.4. Though we walk through the valley of the shadow of death, yet will we Fear no evil;
Sith there is no affliction, that betideth any one any where in this world, but its from the Lord; and as the Author to the Hebrewes speaketh, chap. 12.8. He is a bastard and not a sonne, that is not partaker of afflictions;
Sith there is no affliction, that betides any one any where in this world, but its from the Lord; and as the Author to the Hebrews speaks, chap. 12.8. He is a bastard and not a son, that is not partaker of afflictions;
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He that is the doore and the way, our blessed Lord and Sauiour Iesus Christ, hath by his owne example taught vs, that we must through many afflictions enter into the Kingdome of Heauen. There is but one passage thither,
He that is the door and the Way, our blessed Lord and Saviour Iesus christ, hath by his own Exampl taught us, that we must through many afflictions enter into the Kingdom of Heaven. There is but one passage thither,
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Wherefore whensoeuer any aduersity, crosse, calamity, misery, or affliction shall befall vs, let vs with due regard to the hand of the Lord, that smiteth vs, receiue it with thankes, keepe it with patience, digest it in hope, apply it with wisdome, bury it in meditation, and the end thereof will be peace and glory:
Wherefore whensoever any adversity, cross, calamity, misery, or affliction shall befall us, let us with due regard to the hand of the Lord, that smites us, receive it with thanks, keep it with patience, digest it in hope, apply it with Wisdom, bury it in meditation, and the end thereof will be peace and glory:
Hee sent vnto them his seruants, the Prophets: he rose early and sent them, with the soonest, to let them vnderstand of the euills which hung ouer their heads, that returning euery man from their euill wayes, and amending their doings, they might be receiued to grace and mercy.
He sent unto them his Servants, the prophets: he rose early and sent them, with the soonest, to let them understand of the evils which hung over their Heads, that returning every man from their evil ways, and amending their doings, they might be received to grace and mercy.
This difference betweene Gods care and prouidence, towards his owne people and other nations, is thus expressed, Psal. 147.19, 20. God! He sheweth his word vnto Iacob, his statutes and ordinances vnto Israel;
This difference between God's care and providence, towards his own people and other Nations, is thus expressed, Psalm 147.19, 20. God! He shows his word unto Iacob, his statutes and ordinances unto Israel;
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Both wayes their Idolatry, their Atheisme, their disobedience were made before God vnexcusable. But to his owne people, the people of Israel, was he knowne after another manner.
Both ways their Idolatry, their Atheism, their disobedience were made before God unexcusable. But to his own people, the people of Israel, was he known After Another manner.
To them pertained the adoption, and the glory, and the couenants, and the giuing of the Law, and the seruice of God, and the promises. To them were committed the oracles of God. To them at sundry times, and in diuers manners God spake by his Prophets. He gaue them time and space to repent them of their sinnes,
To them pertained the adoption, and the glory, and the Covenants, and the giving of the Law, and the service of God, and the promises. To them were committed the oracles of God. To them At sundry times, and in diverse manners God spoke by his prophets. He gave them time and Molle to Repent them of their Sins,
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Vncurable though they were, yet did God seldom or neuer, send among them any of his foure sore iudgements, either the sword, or the famine, or the noysome beast, or the pestilence, or any other,
Uncurable though they were, yet did God seldom or never, send among them any of his foure soar Judgments, either the sword, or the famine, or the noisome beast, or the pestilence, or any other,
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Be it NONLATINALPHABET or NONLATINALPHABET, an exposition or a reason of what was said before, it is all one for the matter. But if we respect the forme of the sentence,
Be it or, an exposition or a reason of what was said before, it is all one for the matter. But if we respect the Form of the sentence,
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The Reuealer is the Lord God, His secret is the thing reuealed. They to whom the reuelation is made are his seruants, the Prophets. Of those in their order.
The Revealer is the Lord God, His secret is the thing revealed. They to whom the Revelation is made Are his Servants, the prophets. Of those in their order.
Lord in Hebrew is Adonai, which signifieth My Lords; or my stayes, or pillars: implying in it a mystery of the holy Trinity. It is one of the proper names of God, the Lord of Heauen and earth, who as a base sustaineth his faithfull children in all their infirmities.
Lord in Hebrew is Adonai, which signifies My lords; or my stays, or pillars: implying in it a mystery of the holy Trinity. It is one of the proper names of God, the Lord of Heaven and earth, who as a base sustaineth his faithful children in all their infirmities.
It is written here with kametz or long A in the end, and so is proper to God, hauing the vowels of Iehouah: when it is written with Patach or short A, it is applied to creatures.
It is written Here with kametz or long A in the end, and so is proper to God, having the vowels of Jehovah: when it is written with Patach or short A, it is applied to creatures.
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In the forme singular Adon, Lord or sustainer, is also ascribed vnto God, the Lord of all the earth, Psal. 97 5. The hills melted like wax at the presence of the Lord:
In the Form singular Adon, Lord or sustainer, is also ascribed unto God, the Lord of all the earth, Psalm 97 5. The hills melted like wax At the presence of the Lord:
at the presence of the Lord of the whole earth. The Lord of the whole earth, he is Adon, Adonim in the forme plurall is likewise ascribed vnto God; Malac. 1.6.
At the presence of the Lord of the Whole earth. The Lord of the Whole earth, he is Adon, Adonim in the Form plural is likewise ascribed unto God; Malachi 1.6.
The other name of God in this place is Iehouih. Iehouih? It is vsually so written when it is ioyned with Adonai: and it hath the consonant letters of Iehouah, and the vowels of Elohim. And where one Prophet writeth Adonai Iehouih, as in the prayer of Dauid, set downe, 2 Sam. 7.18. another writing of the same prayer, saith Iehouah Elohim, 1 Chron. 17.16. Say Iehouih, or Iehouah, the signification is the same.
The other name of God in this place is Jehovah. Jehovah? It is usually so written when it is joined with Adonai: and it hath the consonant letters of Jehovah, and the vowels of Elohim. And where one Prophet Writeth Adonai Jehovah, as in the prayer of David, Set down, 2 Sam. 7.18. Another writing of the same prayer, Says Jehovah Elohim, 1 Chronicles 17.16. Say Jehovah, or Jehovah, the signification is the same.
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that he is the only true prime and supreme Lord of all things, yea, the Lord of Lords; that he alone hath absolute, full, free, and eternall right ouer all things that are contained within the circuit of Heauen and Earth.
that he is the only true prime and supreme Lord of all things, yea, the Lord of lords; that he alone hath absolute, full, free, and Eternal right over all things that Are contained within the circuit of Heaven and Earth.
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The second, Iehouih, they deriue, as they doe Iehouah, from Hauah, which signifieth, He was. The force of this name is opened in the Reuelation of Saint Iohn, chap. 1.4.
The second, Jehovah, they derive, as they do Jehovah, from Hauah, which signifies, He was. The force of this name is opened in the Revelation of Saint John, chap. 1.4.
in that his s•lutation to the seuen Churches of Asia: Grace be vnto you and peace from Him, which is, and which was, and which is to come: that is, from God the Father, Iehouah; from him that is eternall, immortall, and vnchangeable;
in that his s•lutation to the seuen Churches of Asia: Grace be unto you and peace from Him, which is, and which was, and which is to come: that is, from God the Father, Jehovah; from him that is Eternal, immortal, and unchangeable;
In the same chap. vers. 8. I am Alpha and Omega, the beginning and the end, saith the Lord, which is, and which was, and which is to come, the Almighty. The words are the conclusion or shutting vp of the fore-mentioned salutation,
In the same chap. vers. 8. I am Alpha and Omega, the beginning and the end, Says the Lord, which is, and which was, and which is to come, the Almighty. The words Are the conclusion or shutting up of the forementioned salutation,
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This same who is, who was, and who is to come, as before in the distinguishing of the Persons of the Trinitie it was vsed to expresse God the Father; so here it is vsed to declare the vnion of substance in the whole three Persons, Father, Sonne, and Holy Ghost.
This same who is, who was, and who is to come, as before in the distinguishing of the Persons of the Trinity it was used to express God the Father; so Here it is used to declare the Union of substance in the Whole three Persons, Father, Son, and Holy Ghost.
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where those foure and twentie Elders which sate before God on their seats, fell vpon their faces and worshipped God, saying, Wee giue thee thankes O Lord Almightie, which art, and which wast, and which art to come.
where those foure and twentie Elders which sat before God on their seats, fell upon their faces and worshipped God, saying, we give thee thanks Oh Lord Almighty, which art, and which waste, and which art to come.
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whose true Profunditie being sine fundo, without bottome, is his incomprehensibility. Bernard in his fifth booke de Consideratione, cap. 13. hath a discourse to this very purpose, but with some variety.
whose true Profundity being sine fundo, without bottom, is his incomprehensibility. Bernard in his fifth book the Consideration, cap. 13. hath a discourse to this very purpose, but with Some variety.
God, he is Length, Breadth, Height and Depth. He is Length for his Eternity; Breadth for his Charity; Height for his Maiestie, Depth for his Wisdome. Length He is for his Eternity. He is the Ancient of dayes, and inhabiteth Eternitie. Before the Mountaines were brought forth, or euer the earth and the world were formed, euen from euerlasting to euerlasting. He is God.
God, he is Length, Breadth, Height and Depth. He is Length for his Eternity; Breadth for his Charity; Height for his Majesty, Depth for his Wisdom. Length He is for his Eternity. He is the Ancient of days, and Inhabiteth Eternity. Before the Mountains were brought forth, or ever the earth and the world were formed, even from everlasting to everlasting. He is God.
Neither would he haue made any thing if he had hated it. He maketh his Sunne to rise on the euill and the good, and sendeth raine on the iust, and on the vniust.
Neither would he have made any thing if he had hated it. He makes his Sun to rise on the evil and the good, and sends rain on the just, and on the unjust.
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From the glory of this Maiestie in the day of the Lord of Hosts, when he ariseth to shake terribly the earth, will the proud man, the loftie man, euery wicked man, seeke to hide himselfe in the clefts of the rockes, and in the caues of the earth, but all in vaine:
From the glory of this Majesty in the day of the Lord of Hosts, when he arises to shake terribly the earth, will the proud man, the lofty man, every wicked man, seek to hide himself in the clefts of the Rocks, and in the caves of the earth, but all in vain:
NONLATINALPHABET Dabar a word, with the Greekes it is NONLATINALPHABET, a controuersie; with the old Latine Interpreter it is Disceptatio, a contention;
Dabar a word, with the Greeks it is, a controversy; with the old Latin Interpreter it is Dispute, a contention;
In the 39. of Esay, vers. 2. it is recorded of Hezechiah King of Iudah, that when Merodach Baladan, the son of Baladan King of Babylon, had sent messengers to visit him and to congratulate his recouery;
In the 39. of Isaiah, vers. 2. it is recorded of Hezekiah King of Iudah, that when Merodach Baladan, the son of Baladan King of Babylon, had sent messengers to visit him and to congratulate his recovery;
In the first of Luke, vers. 37. The Angell Gabriel tells the Virgin Mary that with God no word shall be impossible, NONLATINALPHABET, no word. His meaning is, with God no thing shall be impossible.
In the First of Lycia, vers. 37. The Angel Gabriel tells the Virgae Marry that with God no word shall be impossible,, no word. His meaning is, with God no thing shall be impossible.
In the same Chapter vers. 65. The Euangelist hauing set downe what had passed concerning Elizabeth and her husband Zacharias, saith, NONLATINALPHABET, all these words were noised abroad throughout all the hill country of Iudaea, NONLATINALPHABET, all these words, that is, all these things were dinulged and made knowne.
In the same Chapter vers. 65. The Evangelist having Set down what had passed Concerning Elizabeth and her husband Zacharias, Says,, all these words were noised abroad throughout all the hill country of Iudaea,, all these words, that is, all these things were dinulged and made known.
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In the second of Luke vers. 15. When the Angels who related to the shepherds Christs Natiuitie, were gone away from them into Heauen, the shepherds said one to another, Let vs now goe euen vnto Bethlehem and see NONLATINALPHABET, this word, that is, come to passe, which the Lord hath made knowne vnto vs. This word? that is, this thing, this whole businesse, whereof wee haue heard by the Angels.
In the second of Lycia vers. 15. When the Angels who related to the shepherd's Christ Nativity, were gone away from them into Heaven, the shepherd's said one to Another, Let us now go even unto Bethlehem and see, this word, that is, come to pass, which the Lord hath made known unto us This word? that is, this thing, this Whole business, whereof we have herd by the Angels.
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whereby, that I may speake as Logicians doe, the Abstract is put for the Concret, taken either actiuely or passiuely: as Verbum pro re dictâ, a word for a thing that is spoken of.
whereby, that I may speak as Logicians do, the Abstract is put for the Concrete, taken either actively or passively: as Verbum Pro re dictâ, a word for a thing that is spoken of.
Or to speake as a Rhetorician would, it is Metonymia adiuncti; the Adiunct is put for the Subiect. Still it is Verbum pro re, a word for the thing or matter, whereof the speech is.
Or to speak as a Rhetorician would, it is Metonymy adiuncti; the Adjunct is put for the Subject. Still it is Verbum Pro re, a word for the thing or matter, whereof the speech is.
NONLATINALPHABET Sodh•, his secret, NONLATINALPHABET, say the Septuagint, translated Eruditionem suam, his instruction or chastisement. Saint Hierome expounds it Correptionem suam: the Interlinearie Glosse, Correctionem suam, his reproofe or correction.
Sodh•, his secret,, say the septuagint, translated Eruditionem suam, his instruction or chastisement. Saint Jerome expounds it Correptionem suam: the Interlineary Gloss, Correctionem suam, his reproof or correction.
His secret ] By this secret of his, Albertus Magnus vnderstandeth praeordinationis diuinae absconditam voluntatem, the hidden will of Gods preordination.
His secret ] By this secret of his, Albert Magnus understandeth praeordinationis diuinae absconditam voluntatem, the hidden will of God's preordination.
so doth Mathurinus Quadratus. Such a knowledge they meane, whereof no Mathematician, no Astrologer, no Magician, no Chaldaean, no Wizard is made partaker.
so does Mathurinus Quadratus. Such a knowledge they mean, whereof no Mathematician, no Astrologer, no Magician, no Chaldaean, no Vizard is made partaker.
and knowne only vnto God, are the secrets of God. But this secret of his whereof my text speaketh, is the decree and purpose of God to bring euill vpon a Land and the inhabitants thereof:
and known only unto God, Are the secrets of God. But this secret of his whereof my text speaks, is the Decree and purpose of God to bring evil upon a Land and the inhabitants thereof:
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to take from them the voice of mirth, and the voice of gladnesse, the voice of the Bridegroome, and the voice of the Bride, the sound of the milstones, and the light of the candle; to make them an astonishment, and a hissing, and perpetuall desolations.
to take from them the voice of mirth, and the voice of gladness, the voice of the Bridegroom, and the voice of the Bride, the found of the millstones, and the Light of the candle; to make them an astonishment, and a hissing, and perpetual desolations.
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One is of things supernaturall, such as are the mysteries of Religion, the incarnation of the Sonne of God, the resurrection of the dead, and the life to come.
One is of things supernatural, such as Are the Mysteres of Religion, the incarnation of the Son of God, the resurrection of the dead, and the life to come.
The second is of those things, which are called arcana cordium, the secrets of the heart, such as are the proper actions of the will and vnderstanding: Secrets they are;
The second is of those things, which Are called arcana cordium, the secrets of the heart, such as Are the proper actions of the will and understanding: Secrets they Are;
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and saue to the spirit of man, which is in man, are knowne to none, but God, who is, NONLATINALPHABET, and knoweth euery corner and creuise of the heart.
and save to the Spirit of man, which is in man, Are known to none, but God, who is,, and Knoweth every corner and crevice of the heart.
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At the 28. verse he telleth King Nebuchadnezzar; Though the wise-men, the Astrologians, the Magicians, the Sooth-sayers, cannot shew vnto the King the secret which he demandeth,
At the 28. verse he Telleth King Nebuchadnezzar; Though the Wise men, the Astrologians, the Magicians, the Soothsayers, cannot show unto the King the secret which he demandeth,
Is it true? What shall we then say to sundry predictions in Gentilisme? What to those dreames which the Heathen often had? What to their Oracles? What to Apollo Delphicus and Loxias, and Delius, and Clarius? What to other their Idols, which made faire shew,
Is it true? What shall we then say to sundry predictions in Gentilism? What to those dreams which the Heathen often had? What to their Oracles? What to Apollo Delphicus and Loxias, and Delius, and Clarius? What to other their Idols, which made fair show,
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If they could fore-tell things to come, why foretold they nothing of Christ? Why nothing of the twelue Apostles? Why nothing of the ruine, and abolition of their owne Temples? If they could not foretell their owne destruction, how could they fore-tell either good or euill, that should betide others? But you will say;
If they could foretell things to come, why foretold they nothing of christ? Why nothing of the twelue Apostles? Why nothing of the ruin, and abolition of their own Temples? If they could not foretell their own destruction, how could they foretell either good or evil, that should betide Others? But you will say;
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Et Pharaoh & Nabuchodonosor in iudicium sui somnijs futura cognoscunt, & tamen Deum non intelligunt reuelantem, saith S. Hierome vpon the first of Ionas:
Et Pharaoh & Nebuchadnezzar in iudicium sui somnijs futura cognoscunt, & tamen God non Intelligunt reuelantem, Says S. Jerome upon the First of Ionas:
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Know then, that from those oracles the Deuill, the Father of lyes, that he might not be reproued of falshood, did euermore giue his answers doubtfully, that you might expound them both wayes, either for good or euill. Such was his answer giuen to Pyrrhus King of the Epirotes, when hee tooke part with the Tarentines against the Romans.
Know then, that from those oracles the devil, the Father of lies, that he might not be reproved of falsehood, did evermore give his answers doubtfully, that you might expound them both ways, either for good or evil. Such was his answer given to Phyrrhus King of the Epirotes, when he took part with the Tarentines against the Romans.
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I tell thee Pyrrhus, thou that art of the linage of Aeacus, I tell thee, te Romanos vincere posse: the words are ambiguous, and may be rendred, either for Pyrrhus; thou shalt ouercome the Romans: or against him, the Romans shall ouercome thee. The like answer was giuen vnto Croesus, when he consulted the Oracle at Delphos, about his expedition into Persia, Croesus perdet, Halim transgressus, maxima regna.
I tell thee Phyrrhus, thou that art of the lineage of Aeacus, I tell thee, te Romanos vincere posse: the words Are ambiguous, and may be rendered, either for Phyrrhus; thou shalt overcome the Roman: or against him, the Romans shall overcome thee. The like answer was given unto Croesus, when he consulted the Oracle At Delphos, about his expedition into Persiam, Croesus Perdet, Halim transgressus, maxima regna.
or the Deuill by the subtiltie of his nature, and quicknesse of his vnderstanding, might by some antecedent signes fore-see the effects and euents which should follow:
or the devil by the subtlety of his nature, and quickness of his understanding, might by Some antecedent Signs foresee the effects and events which should follow:
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Yet deny we not, but they had their dreames. Their dreames! Of what sort? There are three sorts of dreames. Some are NONLATINALPHABET or NONLATINALPHABET, diuine dreames; some are NONLATINALPHABET or naturall; some are NONLATINALPHABET or Diabolicall.
Yet deny we not, but they had their dreams. Their dreams! Of what sort? There Are three sorts of dreams. some Are or, divine dreams; Some Are or natural; Some Are or Diabolical.
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The third sort is of dreames diabolicall, such as the Gentiles sought for in the Temple of Aesculapius. Bonauenture calls them, Somnia, quae fiunt ex illusione Diabolicâ;
The third sort is of dreams diabolical, such as the Gentiles sought for in the Temple of Aesculapius. Bonaventure calls them, Somnia, Quae Fluent ex illusione Diabolicâ;
some gaue a contrary sense, Curtius lib. 3. Tully giues another instance. One going to the Olympicke games had a dreame, that he was turned into an Eagle. One Wiz•rd interpreted it, that he should ouercome, because the Eagle is supreme to all other fowles:
Some gave a contrary sense, Curtius lib. 3. Tully gives Another instance. One going to the Olympic games had a dream, that he was turned into an Eagl. One Wiz•rd interpreted it, that he should overcome, Because the Eagl is supreme to all other fowls:
Such dreames, as these, are well censured by Siracides in the 34. of his Ecclesiasticus, vers. 5. Diuinations, and sooth-sayi•••, and dreames are vaine. Dreames are vaine.
Such dreams, as these, Are well censured by Sirach in the 34. of his Ecclesiasticus, vers. 5. Divinations, and sooth-sayi•••, and dreams Are vain. Dreams Are vain.
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His seruants ] Not only because they serued God in the common profession of godlinesse, but also because they serued him in their particular functions and callings.
His Servants ] Not only Because they served God in the Common profession of godliness, but also Because they served him in their particular functions and callings.
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How doe men delight to shroud themselues vnder the liueries of great men? and how much doe they take themselues to be honoured thereby? How much more ought we to labour to approue our selues in the presence of the Lord our God, and to shew our selues euery man in his seuerall vocation and course of life to be his faithfull seruants.
How do men delight to shroud themselves under the liveries of great men? and how much doe they take themselves to be honoured thereby? How much more ought we to labour to approve our selves in the presence of the Lord our God, and to show our selves every man in his several vocation and course of life to be his faithful Servants.
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God alwayes teacheth before hee punisheth: hee warneth before hee striketh. When hee was resolued to wash the World with a Deluge of waters for the sinne thereof, hee fore-told it vnto Noah, Gen. 6.13.
God always Teaches before he Punisheth: he warneth before he striketh. When he was resolved to wash the World with a Deluge of waters for the sin thereof, he foretold it unto Noah, Gen. 6.13.
Though the crie of Sodome and Gomorrah were great, and their sinne very grieuous, yet would not God destroy them, till he had made knowne his purpose vnto Abraham, Gen. 18.17. and to Lot, Gen. 19.13. The seuen yeares of famine, that should consume the Land of Aegypt, seuen yeares before hee foretold to Ioseph, Gen. 41.25.
Though the cry of Sodom and Gomorrah were great, and their sin very grievous, yet would not God destroy them, till he had made known his purpose unto Abraham, Gen. 18.17. and to Lot, Gen. 19.13. The seuen Years of famine, that should consume the Land of Egypt, seuen Years before he foretold to Ioseph, Gen. 41.25.
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So hee reuealed the intended subuersion of Niniueh to Ionah; the famine that should be in the dayes of Claudius Caesar vnto Agabus: the captiuitie of the ten Tribes to this our Prophet Amos. Amos in the full assurance of this truth, saith with boldnesse:
So he revealed the intended subversion of Nineveh to Jonah; the famine that should be in the days of Claudius Caesar unto Agabus: the captivity of the ten Tribes to this our Prophet Amos. Amos in the full assurance of this truth, Says with boldness:
Will hee doe nothing, but hee reuealeth it? Wee may not so take it, that God reuealeth to his Prophets, all things which he hath a purpose to doe, all things simply, all his secrets:
Will he do nothing, but he Revealeth it? we may not so take it, that God Revealeth to his prophets, all things which he hath a purpose to do, all things simply, all his secrets:
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or, that hee reuealeth, Omnia, quae bonum communitatis concernunt, as Carthusian speaketh, that hee reuealeth all things, which concerne the common good.
or, that he Revealeth, Omnia, Quae bonum communitatis concernunt, as Carthusian speaks, that he Revealeth all things, which concern the Common good.
All things which either concerne the common good, or are profitable vnto vs, such as are the iudgements of God to be laid vpon a multitude or a priuate person, God reuealeth. This is the substance of the doctrine euen now deliuered.
All things which either concern the Common good, or Are profitable unto us, such as Are the Judgments of God to be laid upon a multitude or a private person, God Revealeth. This is the substance of the Doctrine even now Delivered.
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He loueth them, and would not haue any of them to perish, but would haue them all come to repentance, as Saint Peter witnesseth, 2 Epist. 3.9. God would haue them all come to repentance, that so they might preuent his iudgements.
He loves them, and would not have any of them to perish, but would have them all come to Repentance, as Saint Peter Witnesseth, 2 Epistle 3.9. God would have them all come to Repentance, that so they might prevent his Judgments.
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Wherefore let these men, wicked men, learne, as oft as the rod of God lieth heauie vpon them, to accuse themselues; because when God gaue them warning, they would not be warned:
Wherefore let these men, wicked men, Learn, as oft as the rod of God lies heavy upon them, to accuse themselves; Because when God gave them warning, they would not be warned:
or any priuate person, but he alwayes first fore-warneth the same and fore-telleth it? Here then acknowledge we Gods great mercie, and his wonderfull patience. Thus God needeth not to deale with vs. For vpon our owne perill we are bound to take heed of his iudgements before they come.
or any private person, but he always First forewarneth the same and foretelleth it? Here then acknowledge we God's great mercy, and his wonderful patience. Thus God needs not to deal with us For upon our own peril we Are bound to take heed of his Judgments before they come.
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Yet so good is our God, so louing, so mercifull, so patient, that he is desirous wee should preuent his iudgements before they fall, by sending our prayers vnto him as Embassadours, to treat of conditions of Peace with him.
Yet so good is our God, so loving, so merciful, so patient, that he is desirous we should prevent his Judgments before they fallen, by sending our Prayers unto him as ambassadors, to Treat of conditions of Peace with him.
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but he alwayes first fore-warneth the same, and foretelleth it? Let vs then, whensoeuer wee see any ouertaken with any grieuous iudgement, confesse with Saint Augustine de verâ & falsâ poenitentiâ, cap.
but he always First forewarneth the same, and foretelleth it? Let us then, whensoever we see any overtaken with any grievous judgement, confess with Saint Augustine de verâ & falsâ poenitentiâ, cap.
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that God is true, as in his promises, so also in his threatnings. If his desire were not, that wee should preuent his iudgements, doubtlesse he would neuer giue vs warning of them.
that God is true, as in his promises, so also in his threatenings. If his desire were not, that we should prevent his Judgments, doubtless he would never give us warning of them.
God neuer commeth with any iudgement, but he alwayes sendeth a warning peece before. He sendeth vnto vs his seruants the Prophets. Prophets we haue among vs;
God never comes with any judgement, but he always sends a warning piece before. He sends unto us his Servants the prophets. prophets we have among us;
and God giueth vs his Ministers, Pastors, and Preachers, as it were to put life againe into the dead Prophets and Apostles, euen to open and declare vnto vs those things which they deliuered.
and God gives us his Ministers, Pastors, and Preachers, as it were to put life again into the dead prophets and Apostles, even to open and declare unto us those things which they Delivered.
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Wherefore, when we shall be admonished by his Ministers, that such and such iudgements shall come; when they shall threaten plagues according to the generall directions, which they haue in the word of God, let vs not withstand the Spirit speaking in them.
Wherefore, when we shall be admonished by his Ministers, that such and such Judgments shall come; when they shall threaten plagues according to the general directions, which they have in the word of God, let us not withstand the Spirit speaking in them.
IT was a thing too common with the Israelites, if their Prophets or Preachers did at any time speake sharply against their euill courses, euermore to finde fault and quarrell them.
IT was a thing too Common with the Israelites, if their prophets or Preachers did At any time speak sharply against their evil courses, evermore to find fault and quarrel them.
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What meane these men? Why doe they so farre vrge vs? Why doe they not suffer vs to be quiet? Will they euer prouoke the wrath of God against vs? Sic enim solent homines: surely so worldlings vse to doe.
What mean these men? Why do they so Far urge us? Why do they not suffer us to be quiet? Will they ever provoke the wrath of God against us? Sic enim solent homines: surely so worldlings use to do.
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If Amos foretell Ieroboam, King of Israel, that the high places of Isaack shall be desolate, that the Sanctuaries of Israel shall be laid waste; that Ieroboams house shall perish with the sword;
If Amos foretell Jeroboam, King of Israel, that the high places of Isaac shall be desolate, that the Sanctuaries of Israel shall be laid waste; that Ieroboams house shall perish with the sword;
If Micaiah foreshew vnto King Ahab the euill that shall befall him, the King will hate him for it, 1 King. 22.8. Zedechiah will smite him on the cheeke, vers. 24. Amon the Gouernor will put him in prison, and will feede him with bread of affliction and with water of affliction, vers.
If Micaiah foreshow unto King Ahab the evil that shall befall him, the King will hate him for it, 1 King. 22.8. Zedekiah will smite him on the cheek, vers. 24. Amon the Governor will put him in prison, and will feed him with bred of affliction and with water of affliction, vers.
27. If Ieremiah foreshew vnto the Iewes their desolation for their sinnes, some will deuise deuices against him, and will smite him with the tongue, Ieremy 18.18. Some will smite him with the fist, and put him in the stocks, chap. 20.2. Some will apprehend him, threaten him with death, and arraigne him, chap. 26.8. Some will shut him vp in prison, chap. 32.2. Some will let him downe with cords into a miry and dirty dungeon, chap. 38.6.
27. If Jeremiah foreshow unto the Iewes their desolation for their Sins, Some will devise devices against him, and will smite him with the tongue, Ieremy 18.18. some will smite him with the fist, and put him in the stocks, chap. 20.2. some will apprehend him, threaten him with death, and arraign him, chap. 26.8. some will shut him up in prison, chap. 32.2. some will let him down with cords into a miry and dirty dungeon, chap. 38.6.
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This ill custome in the people, Amos here finds fault with, and condemneth for vniust, saying, The Lion hath roared, &c. as if he had said, You take me for your enemy, because I foreshew vnto you the iudgements of God which shall light vpon you,
This ill custom in the people, Amos Here finds fault with, and Condemneth for unjust, saying, The lion hath roared, etc. as if he had said, You take me for your enemy, Because I foreshow unto you the Judgments of God which shall Light upon you,
The euill whereof I tell you, proceedeth not so much from my mouth, as from the Mandate of God. Will I, nill I, I am constrained to obey my God. God he hath chosen me to be his Prophet,
The evil whereof I tell you, Proceedeth not so much from my Mouth, as from the Mandate of God. Will I, nill I, I am constrained to obey my God. God he hath chosen me to be his Prophet,
The Similitude it from a Lion, the Application is to God. The Similitude in these words, The Lion hath roared, who will not feare? The Application in these, The Lord God hath spoken, who can but prophesie? First, of the Similitude.
The Similitude it from a lion, the Application is to God. The Similitude in these words, The lion hath roared, who will not Fear? The Application in these, The Lord God hath spoken, who can but prophesy? First, of the Similitude.
Hee is, saith Cyril, NONLATINALPHABET, the strongest of wild beasts. This wild beast, the Lion, the King of beasts, excelling all others in courage and strength, full of fiercenesse and violence, giuen to destroy and deuoure, is in holy Writ called by sundry names according to his effects and properties.
He is, Says Cyril,, the Strongest of wild beasts. This wild beast, the lion, the King of beasts, excelling all Others in courage and strength, full of fierceness and violence, given to destroy and devour, is in holy Writ called by sundry names according to his effects and properties.
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Sometime he is called NONLATINALPHABET Labi, that is, hearty or couragious, Ioel 1.6. Sometime NONLATINALPHABET Kephir, that is, lurking or couchant, abiding in couert places, Ezech. 19.3. Sometime NONLATINALPHABET Schachal, that is, ramping and fierce of nature, Iob 10.16. Sometime NONLATINALPHABET Lajisch, that is, subduing his prey, Esay 30.6. Here he is called NONLATINALPHABET Arieh, that is, a plucker, a renter, a tearer: and so was he called in the fourth verse of this Chapter. So many names haue the Hebrewes to call the Lion by, according to his seuerall properties.
Sometime he is called Labi, that is, hearty or courageous, Joel 1.6. Sometime Kephir, that is, lurking or couchant, abiding in covert places, Ezekiel 19.3. Sometime Schachal, that is, ramping and fierce of nature, Job 10.16. Sometime Lajisch, that is, subduing his prey, Isaiah 30.6. Here he is called Arieh, that is, a plucker, a renter, a tearer: and so was he called in the fourth verse of this Chapter. So many names have the Hebrews to call the lion by, according to his several properties.
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The Lion NONLATINALPHABET Schagg, hath roared. The word, as Dones sonne of Labratus hath noted, is proper to the Lion, whose roaring is very shrill, dreadfull, and full of ire.
The lion Schagg, hath roared. The word, as Dones son of Labratus hath noted, is proper to the lion, whose roaring is very shrill, dreadful, and full of ire.
No maruell then is it, if at his roaring all the beasts of the forest doe tremble. That they doe so its acknowledged by Saint Basil, in his ninth Homily vpon the Hexameron, where be saith, that Nature hath bestowed vpon the Lion such organs or instruments for his voice, that oftentimes beasts farre swifter than the Lion, are taken, NONLATINALPHABET, onely by the roaring of the Lion. The like hath Saint Ambrose in his Hexaemeron, lib. 6. cap. 3. Naturally there is in the Lions voice such a terrour, that many beasts which might by their swiftnesse escape the Lions assault, doe faint and fall downe before the Lion, astonied and stricken as it were with the hideousnesse of his roaring. The like hath Saint Cyril; the like R. Dauid; Lyra, and Carthusian the like;
No marvel then is it, if At his roaring all the beasts of the forest do tremble. That they do so its acknowledged by Saint Basil, in his ninth Homily upon the Hexameron, where be Says, that Nature hath bestowed upon the lion such organs or Instruments for his voice, that oftentimes beasts Far swifter than the lion, Are taken,, only by the roaring of the lion. The like hath Saint Ambrose in his Hexaemeron, lib. 6. cap. 3. Naturally there is in the Lions voice such a terror, that many beasts which might by their swiftness escape the Lions assault, do faint and fallen down before the lion, astonished and stricken as it were with the hideousness of his roaring. The like hath Saint Cyril; the like R. David; Lyra, and Carthusian the like;
and after he hath gotten it. Before he hath his prey he roareth. Psal. 104.21. The Lions, the young and lusty Lions, roare after their prey, and seeke their meat from God. 1 Pet. 5.8.
and After he hath got it. Before he hath his prey he roareth. Psalm 104.21. The Lions, the young and lusty Lions, roar After their prey, and seek their meat from God. 1 Pet. 5.8.
But of all, his roaring is most terrible, when he is hungry and in the pursuit of his prey 〈 ◊ 〉 albeit when he is deuouring his prey he roareth very terribly,
But of all, his roaring is most terrible, when he is hungry and in the pursuit of his prey 〈 ◊ 〉 albeit when he is devouring his prey he roareth very terribly,
From this fearefull roaring of the Lion, one of the foure Euangelists, Saint Marke is hieroglyphically figured by the image of a Lion, because as a Lion in the wildernesse sends forth a terrible voice,
From this fearful roaring of the lion, one of the foure Evangelists, Faint Mark is hieroglyphically figured by the image of a lion, Because as a lion in the Wilderness sends forth a terrible voice,
but for his bad, of bad men, yea of the Deuill. Habet Leo virtutem, habet & saeuitiam, sai•h Gregory, Moral. 5. cap. 17. The Lion hath courage, and he hath cruelty. For his courage he betokeneth Christ; for his cruelty the Deuill. So Augustine Serm. 46. de diuersis: Christus Leo propter fortitudinem, Diabolus propter feritatem:
but for his bad, of bad men, yea of the devil. Habet Leo virtutem, habet & saeuitiam, sai•h Gregory, Moral. 5. cap. 17. The lion hath courage, and he hath cruelty. For his courage he Betokeneth christ; for his cruelty the devil. So Augustine Sermon 46. de Diuersis: Christus Leo propter fortitudinem, Diabolus propter feritatem:
Christ may be called a Lion, not onely for his inuincible courage and fortitude, but also for his great might and power in defending his flocke from bodily and spirituall enemies:
christ may be called a lion, not only for his invincible courage and fortitude, but also for his great might and power in defending his flock from bodily and spiritual enemies:
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so is he the Lion of the Tribe of Iuda, Reuel. 5.5. that same victorious Lion, our true Shilo and Messias, who is Non minus belluo animarum ad illas saluandas, quàm Diabolus ad perdendas, as Salmeron speaketh in his eighth Disput. vpon the first Epistle of Peter:
so is he the lion of the Tribe of Iuda, Revel. 5.5. that same victorious lion, our true Shilo and Messias, who is Non minus belluo animarum ad Illas saluandas, quàm Diabolus ad perdendas, as Salmeron speaks in his eighth Dispute upon the First Epistle of Peter:
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So are Kings and mighty Princes that rule ouer others called Lions. Iudah is a Lions whelpe, — He stooped downe, he couched as a Lion, and as an old Lion;
So Are Kings and mighty Princes that Rule over Others called Lions. Iudah is a Lions whelp, — He stooped down, he couched as a lion, and as an old lion;
who shall rouse him vp? Gen. 49.9. where Dauid, Salomon, and other Kings, that were lineally descended from the Tribe of Iudah, are compared to the roaring Lion, because through the fame of their Empire, they were a terrour to many of their neighbour Nations. Kings and Princes are Lions.
who shall rouse him up? Gen. 49.9. where David, Solomon, and other Kings, that were lineally descended from the Tribe of Iudah, Are compared to the roaring lion, Because through the fame of their Empire, they were a terror to many of their neighbour nations. Kings and Princes Are Lions.
they know if they lose this life, they shall finde a better: and for this cause in their greatest extremities are they quiet in minde, euer giuing a fiat to the will of God;
they know if they loose this life, they shall find a better: and for this cause in their greatest extremities Are they quiet in mind, ever giving a fiat to the will of God;
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The wicked man, euery tyrant and violent oppressor is a Lion. A Lion for cruelty. Dauid auoucheth it, Psal. 10.9, 10. He lyeth in wait secretly as a Lion in his denne, he lyeth in wait to catch the poore, he doth catch the poore when he draweth him into his net.
The wicked man, every tyrant and violent oppressor is a lion. A lion for cruelty. David avoucheth it, Psalm 10.9, 10. He lies in wait secretly as a lion in his den, he lies in wait to catch the poor, he does catch the poor when he draws him into his net.
So Nero, tyrannizing and oppressing Nero; Nero, that was the bloudy persecutor of the Christians in the infancy of the Church, is called a Lion, 1 Tim. 4.17. I was deliuered, saith Paul, from the mouth of the Lion.
So Nero, tyrannizing and oppressing Nero; Nero, that was the bloody persecutor of the Christians in the infancy of the Church, is called a lion, 1 Tim. 4.17. I was Delivered, Says Paul, from the Mouth of the lion.
Its no doubt, saith Iustinian, but that Paul pointeth at the cruelty and immanity of Nero. The like Metaphore I meet with, Prou. 28.15. As a roaring Lion, so is a wicked ruler ouer the poore people.
Its no doubt, Says Iustinian, but that Paul pointeth At the cruelty and immanity of Nero. The like Metaphor I meet with, Prou. 28.15. As a roaring lion, so is a wicked ruler over the poor people.
And the Deuill himselfe is a Lion. You know Saint Peter stiles him so, 1 Epist. chap. 5.8. Your aduersary the Deuill as a roaring Lion, walketh about seeking whom hee may deuoure.
And the devil himself is a lion. You know Saint Peter stile him so, 1 Epistle chap. 5.8. Your adversary the devil as a roaring lion, walks about seeking whom he may devour.
Vpon those words of Daniel 6.22. My God hath sent his Angell, and hath shut the Lions mouthes, in Midras tehilim in the Hebrew exposition of the Psalmes, at the 64. Psalme, there is a remarkable sentence for our present purpose, Venit Leo, & liberauit Leonem de ore Leonis:
Upon those words of daniel 6.22. My God hath sent his Angel, and hath shut the Lions mouths, in Midrash tehilim in the Hebrew exposition of the Psalms, At the 64. Psalm, there is a remarkable sentence for our present purpose, Venit Leo, & liberauit Leonem de over Leonis:
this Lion is God, holy and blessed, as it is said in the third of Amos, Leo rugijt, the Lion hath roared, who will not feare? the Lord God hath spoken, who will not prophesie? A Lion came, Et liberauit leonem, and he deliuered a Lion, this other Lion is Daniel, who came from Iudah, as it is said, Gen. 49. Catulus Leonis Iudah, Iudah is a Lions whelpe. A Lion came and deliuered a Lion, de ore Leonis, from the mouth of a Lion:
this lion is God, holy and blessed, as it is said in the third of Amos, Leo rugijt, the lion hath roared, who will not Fear? the Lord God hath spoken, who will not prophesy? A lion Come, Et liberauit leonem, and he Delivered a lion, this other lion is daniel, who Come from Iudah, as it is said, Gen. 49. Catulus Leonis Iudah, Iudah is a Lions whelp. A lion Come and Delivered a lion, de over Leonis, from the Mouth of a lion:
The Glossator saith, that because Amos, whilst he liued a shepheards life stood in feare of the Lion, therefore he here compareth the feare of the Lord to the roaring of the Lion.
The Glossator Says, that Because Amos, while he lived a shepherds life stood in Fear of the lion, Therefore he Here compareth the Fear of the Lord to the roaring of the lion.
as the Deuill is heard of the reprobate to their condemnation, so Christ is heard of the Elect to their saluation. But this opinion being singular, I passe it by,
as the devil is herd of the Reprobate to their condemnation, so christ is herd of the Elect to their salvation. But this opinion being singular, I pass it by,
how much more shall men tremble if God roare against them by his Prophets? The stoutest courage of man, Mascula virtus, the manliest prowesse vpon the earth,
how much more shall men tremble if God roar against them by his prophets? The Stoutest courage of man, Mascula virtus, the manliest prowess upon the earth,
when it hath girded vp her loines with strength, and deckt it selfe with greatest glory, what can it auaile where the fortitude of God is set against it? Pitchers that are fashioned of clay,
when it hath girded up her loins with strength, and decked it self with greatest glory, what can it avail where the fortitude of God is Set against it? Pitchers that Are fashioned of clay,
how is it possible they should not breake and fall asunder, if euer they come to encounter the brasse of Gods vnspeakable Maiesty? The Lion hath roared, who will not feare? The Lord God hath spoken, and commanded vs to cry aloud, and spare not, to lift vp our voices like trumpets,
how is it possible they should not break and fallen asunder, if ever they come to encounter the brass of God's unspeakable Majesty? The lion hath roared, who will not Fear? The Lord God hath spoken, and commanded us to cry aloud, and spare not, to lift up our voices like trumpets,
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And thus f•om the similitude, the Lion roaring, I am come to the application thereof, God speaking: The Lord God hath spoken, who can but prophesie? Wherein I note, 1 Who speaketh. 2 How he speaketh. 3 What is the sequell of his speech.
And thus f•om the similitude, the lion roaring, I am come to the application thereof, God speaking: The Lord God hath spoken, who can but prophesy? Wherein I note, 1 Who speaks. 2 How he speaks. 3 What is the sequel of his speech.
Onely be pleased to remember, that the first of these two names, Adonai, betokeneth the Maiesty of God, his sustentation of all things, and his dominion ouer all:
Only be pleased to Remember, that the First of these two names, Adonai, Betokeneth the Majesty of God, his sustentation of all things, and his dominion over all:
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the second, Iehouih, his essence, his existing or being. The first, Adonai, is with Caluin, Occolampadius, and Brentius, Dominator, ruler or Gouernour;
the second, Jehovah, his essence, his existing or being. The First, Adonai, is with Calvin, Oecolampadius, and Brent, Dominator, ruler or Governor;
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But our Lord he is by the right of redemption; for thereby he hath made vs, through Christ, a peculiar people vnto himselfe, zealous of good workes. Such is the vse of this first name, Adonai.
But our Lord he is by the right of redemption; for thereby he hath made us, through christ, a peculiar people unto himself, zealous of good works. Such is the use of this First name, Adonai.
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and by himselfe he euer was, is and shall be; that of him all creatures haue their being; and that he giueth a reall being to all his promises and, threats.
and by himself he ever was, is and shall be; that of him all creatures have their being; and that he gives a real being to all his promises and, Treats.
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First, God speaketh vnto men, either by himselfe immediatly, or by some messenger. This messenger is either an Angell, or a man. If a man, then is he either a Prophet, or a Priest; the Priest, that hath in the brest-plate of iudgemement the Vrim and the Thummim.
First, God speaks unto men, either by himself immediately, or by Some Messenger. This Messenger is either an Angel, or a man. If a man, then is he either a Prophet, or a Priest; the Priest, that hath in the breastplate of iudgemement the Urim and the Thummim.
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What the ancient Fathers haue thought of this point touching God his speaking vnto man, I haue long since deliuered out of this place in my third Lecture vpon the first Chapter of this Prophecie.
What the ancient Father's have Thought of this point touching God his speaking unto man, I have long since Delivered out of this place in my third Lecture upon the First Chapter of this Prophecy.
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What was Saint Basils opinion, what Saint Augustines, what Saint Gregories, you then heard. Later Writers haue reduced all the speakings of God to two heads; Deeds and Words.
What was Saint Basils opinion, what Saint Augustine's, what Saint Gregories, you then herd. Later Writers have reduced all the speakings of God to two Heads; deeds and Words.
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Christophorus à Castro vpon the first of Zachary, Et factis loquitur Deus & verbis, God speaketh both by Deeds and by words. Franciscus Ribera vpon the same Chapter, Deus ita rebus, vt verbis loquitur;
Christopher à Castro upon the First of Zachary, Et factis loquitur Deus & verbis, God speaks both by deeds and by words. Francis Ribera upon the same Chapter, Deus ita rebus, vt verbis loquitur;
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A learned and a very orthodox Diuine, Dauid Pareus, in his Commentary vpon Genesis at the third Chapter, well liking of Saint Gregories opinion, thus resolueth vpon the point:
A learned and a very orthodox Divine, David Pareus, in his Commentary upon Genesis At the third Chapter, well liking of Saint Gregories opinion, thus resolveth upon the point:
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Such was the speech of God vnto the Apostles, at what time they were filled with the Holy Ghost, Act. 2.2. Suddenly there came a sound from Heauen, as of a rushing mightie wind, and it fill•d all the house, where they were sitting:
Such was the speech of God unto the Apostles, At what time they were filled with the Holy Ghost, Act. 2.2. Suddenly there Come a found from Heaven, as of a rushing mighty wind, and it fill•d all the house, where they were sitting:
the fire, that appear'd, was without; but the fire that gaue them knowledge, was within. So may you iudge of the sound: the sound that was heard was without; but the sound that smote their hearts, was within. So Gods speech, is a speech to the heart without words, without a sound.
the fire, that appeared, was without; but the fire that gave them knowledge, was within. So may you judge of the found: the found that was herd was without; but the found that smote their hearts, was within. So God's speech, is a speech to the heart without words, without a found.
The Spirit said vnto Philip, that is, Philip was by the Spirit of God inwardly moued to draw neere, and ioyne himselfe to the Chariot, wherein that Aethiopian Eunuch sate reading the Prophesie of Esay.
The Spirit said unto Philip, that is, Philip was by the Spirit of God inwardly moved to draw near, and join himself to the Chariot, wherein that aethiopian Eunuch sat reading the Prophesy of Isaiah.
The Spirit said vnto Peter, that is, Peter was by the Spirit of God inwardly moued to depart from Ioppa, and goe to Caesarea to preach to the Gentiles, to Cornelius and his company.
The Spirit said unto Peter, that is, Peter was by the Spirit of God inwardly moved to depart from Joppa, and go to Caesarea to preach to the Gentiles, to Cornelius and his company.
From this inward speaking of God by his holy Spirit in the hearts of men without either words or sound, we may note thus much for our present comfort, that whensoeuer wee are inwardly moued, and doe feele our hearts touched with an earnest desire, either to offer vp our priuate requests to God,
From this inward speaking of God by his holy Spirit in the hearts of men without either words or found, we may note thus much for our present Comfort, that whensoever we Are inwardly moved, and do feel our hearts touched with an earnest desire, either to offer up our private requests to God,
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or to receiue the blessed Sacrament of the Eucharist, or to doe any good worke, we may be assured, that God by his holy Spirit, God by himselfe speaketh vnto vs.
or to receive the blessed Sacrament of the Eucharist, or to do any good work, we may be assured, that God by his holy Spirit, God by himself speaks unto us
When Christ prayed, Father glorifie thy name, immediatly there came a voice from Heauen, saying, I haue both glorified it, and will glorifie it againe.
When christ prayed, Father Glorify thy name, immediately there Come a voice from Heaven, saying, I have both glorified it, and will Glorify it again.
An example of this kind of Gods speaking is that vision of Ezechiel, chap. 1.4. He saw a whirle-wind come out of the North, with a great cloud, and a fire infolding it selfe; and in the middest of the fire the colour of Amber. All this he saw;
an Exampl of this kind of God's speaking is that vision of Ezechiel, chap. 1.4. He saw a whirlwind come out of the North, with a great cloud, and a fire infolding it self; and in the midst of the fire the colour of Amber. All this he saw;
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and saying, Adam where art thou? Gen. 3.8. 4 God speaketh, Imaginibus cordis oculis extensis, by some images, shapes, or semblances exhibited to our inward eyes, the eyes of our hearts.
and saying, Adam where art thou? Gen. 3.8. 4 God speaks, Imaginibus Cordis oculis extensis, by Some Images, shapes, or semblances exhibited to our inward eyes, the eyes of our hearts.
So Iacob in his dreame saw a ladder set vpon the earth, the top whereof reached to Heauen, and the Angels of God ascended and descended on it, Gen. 28.12.
So Iacob in his dream saw a ladder Set upon the earth, the top whereof reached to Heaven, and the Angels of God ascended and descended on it, Gen. 28.12.
palpable and tractable bodies for the time. One of the three more eminent than the rest, to whom Abraham did reuerence aboue the rest, with whom he talked, calling him Lord, vers. 3. who is also called Iehouah, vers. 17. was Christ the second person in the Trinity. And so God spake vnto Lot, by Angels in the likenesse of men, Gen. 19. Two Angels they were, vers. 1. Men they are called, vers. 10. Angels, and yet men. Angels in nature, and men in their habit.
palpable and tractable bodies for the time. One of the three more eminent than the rest, to whom Abraham did Reverence above the rest, with whom he talked, calling him Lord, vers. 3. who is also called Jehovah, vers. 17. was christ the second person in the Trinity. And so God spoke unto Lot, by Angels in the likeness of men, Gen. 19. Two Angels they were, vers. 1. Men they Are called, vers. 10. Angels, and yet men. Angels in nature, and men in their habit.
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By Celestiall substances I meane not onely the Heauens with the workes therein, but also the two superiour elements, the fire and the aire. So at the Baptisme of Christ, D• nube vox sonuit, a voice was heard out of a cloud,
By Celestial substances I mean not only the Heavens with the works therein, but also the two superior elements, the fire and the air. So At the Baptism of christ, D• Nube vox sonuit, a voice was herd out of a cloud,
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So to reproue the dulnesse of Balaam, In ore Asina humana verba formauit, he enabled Balaams owne Asse to speake, Num. 22.28. Saint Peter, 2 Ep. 2.16. thus deliuers it;
So to reprove the dulness of balaam, In over Asses Humana verba formauit, he enabled Balaams own Ass to speak, Num. 22.28. Saint Peter, 2 Epistle 2.16. thus delivers it;
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as when he spake to Moses in a flame of fire out of the middest of a bush, Exod. 3.2.4. The fire I call the celestiall, the bush the terrestriall substance.
as when he spoke to Moses in a flame of fire out of the midst of a bush, Exod 3.2.4. The fire I call the celestial, the bush the terrestrial substance.
Last of all, God speaketh by his Angels, when Secretâ eorum praesentiâ, by a secret presence of theirs he infuseth the power of his influence to the hearts of men:
Last of all, God speaks by his Angels, when Secretâ Their praesentiâ, by a secret presence of theirs he infuseth the power of his influence to the hearts of men:
sometimes by words, sometimes by things, sometimes by both words and things; sometimes by shapes exhibited to the eyes of the heart, sometimes by apparitions to the eyes of the body; sometime by celestiall substances, sometimes by terrestriall, sometimes by both celestiall and terrestriall: and last of all, by some secret presence of an Angell within man to the heart of man.
sometime by words, sometime by things, sometime by both words and things; sometime by shapes exhibited to the eyes of the heart, sometime by apparitions to the eyes of the body; sometime by celestial substances, sometime by terrestrial, sometime by both celestial and terrestrial: and last of all, by Some secret presence of an Angel within man to the heart of man.
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Thus from time to time hath God beene vsed to speake. Now f•lloweth the sequell of his speech, Quis non prophetabi•? Who can but prophesie? If the Lord God hath spoken, frendent quasi Leunculas, grinding his teeth as a lusty young Lion, against his people euen ready to be deuoured, Quis non prophetabit? What Prophet is there that dares containe himselfe from prophesying? that dares keepe silence from denouncing the reuengefull threats of God? The Lord God hath spoken, Quis non prophetabit? Who will not prophesie?
Thus from time to time hath God been used to speak. Now f•lloweth the sequel of his speech, Quis non prophetabi•? Who can but prophesy? If the Lord God hath spoken, frendent quasi Leunculas, grinding his teeth as a lusty young lion, against his people even ready to be devoured, Quis non prophetabit? What Prophet is there that dares contain himself from prophesying? that dares keep silence from denouncing the revengeful Treats of God? The Lord God hath spoken, Quis non prophetabit? Who will not prophesy?
Ezechiel is sent vnto a people stiffe of forehead, and hard of heart, a people that would not hearken vnto him, by whom he might well feare to lose his life:
Ezechiel is sent unto a people stiff of forehead, and hard of heart, a people that would not harken unto him, by whom he might well Fear to loose his life:
Amos, this our Amos, now our Prophet Amos, once no Prophet, nor a Prophets sonne, but an heardman, and a gatherer of Sycomore fruit, taken by the Lord, as he was following the flocke, receiues his commission from the Lord; Goe, Prophesie vnto my people Israel. So he goeth, and prophesieth.
Amos, this our Amos, now our Prophet Amos, once no Prophet, nor a prophets son, but an herdsman, and a gatherer of Sycomore fruit, taken by the Lord, as he was following the flock, receives his commission from the Lord; Go, Prophesy unto my people Israel. So he Goes, and Prophesieth.
who though they haue not the gift of prediction, to foretell things to come, yet are they called Prophets, Mat. 10.41. He that receiueth a Prophet in the name of a Prophet, shall receiue a Prophets reward. Prophets they are called.
who though they have not the gift of prediction, to foretell things to come, yet Are they called prophets, Mathew 10.41. He that receiveth a Prophet in the name of a Prophet, shall receive a prophets reward. prophets they Are called.
Doctors or teachers are oftentimes in holy language called Prophets, because while they declare things present to be fugitiue and transitory, they doe manifest the things that are to come.
Doctors or Teachers Are oftentimes in holy language called prophets, Because while they declare things present to be fugitive and transitory, they do manifest the things that Are to come.
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Thus are Doctors or Teachers, the Ministers of the New Testament, Prophets in their kind; and the obseruation euen now made concerning the office of prophesying reacheth them.
Thus Are Doctors or Teachers, the Ministers of the New Testament, prophets in their kind; and the observation even now made Concerning the office of prophesying reaches them.
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Our hand against euery man, and euery mans hand against vs: Our tongue against euery vice, and euery tongue walketh & rangeth at liberty through our actions.
Our hand against every man, and every men hand against us: Our tongue against every vice, and every tongue walks & rangeth At liberty through our actions.
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The Disciple is not aboue his Master, nor the Seruant aboue his Lord. If our Master and Lord, Christ Iesus, haue suffered such things, we his Disciples and seruants must possesse our soules in patience.
The Disciple is not above his Master, nor the Servant above his Lord. If our Master and Lord, christ Iesus, have suffered such things, we his Disciples and Servants must possess our Souls in patience.
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If I preach not the Gospell! What then shall become of the Law? Wee must preach both, as the Gospell so the Law. As wee are to publish the tidings of ioy to those that reioyce in our message,
If I preach not the Gospel! What then shall become of the Law? we must preach both, as the Gospel so the Law. As we Are to publish the tidings of joy to those that rejoice in our message,
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Yet is not this necessity, necessitas coactionis, a necessity of coaction, constraint or compulsion, but necessitas obligationis & mandati diuini, a necessity of obligation and diuine Commandement.
Yet is not this necessity, Necessity coactionis, a necessity of coaction, constraint or compulsion, but Necessity obligationis & Mandati Divine, a necessity of obligation and divine Commandment.
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or an Exornation, pertaining to the proposition, which was in the second verse of this Chapter. It amplifieth the iniquitie of the Israelites from the testification of forren Nations, thus:
or an Exornation, pertaining to the proposition, which was in the second verse of this Chapter. It amplifieth the iniquity of the Israelites from the testification of foreign nations, thus:
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The Accusation is deliuered by an Apostrophe, by a turning of the speech from the Israelites to others, vers. 9. Others are called vpon to make a proclamation, in these words, Proclaime in the Palaces of Ashdod, and in the Palaces of the Land of Aegypt, and say: the tenour of their proclamation is in these, Assemble your selues vpon the mountaines of Samaria, and behold the great tumults in the midst thereof,
The Accusation is Delivered by an Apostrophe, by a turning of the speech from the Israelites to Others, vers. 9. Others Are called upon to make a proclamation, in these words, Proclaim in the Palaces of Ashdod, and in the Palaces of the Land of Egypt, and say: the tenor of their proclamation is in these, Assemble your selves upon the Mountains of Samaria, and behold the great tumults in the midst thereof,
The sinnes pointed at in this proclamation are two, Crueltie and Couetousnesse. Cruelty in their great tumults; Couetousnesse in their oppressions. Both are amplified vers. 10. from two places, à genere, & à specie.
The Sins pointed At in this proclamation Are two, Cruelty and Covetousness. Cruelty in their great tumults; Covetousness in their oppressions. Both Are amplified vers. 10. from two places, à genere, & à specie.
At the entrance into this field the Hebrew word is NONLATINALPHABET Haschmignu, and is as much, as, make to heare. The old Interpreter puts for it, Auditum facite, make a hearing;
At the Entrance into this field the Hebrew word is Haschmignu, and is as much, as, make to hear. The old Interpreter puts for it, Auditum Facite, make a hearing;
The Septuagint with their NONLATINALPHABET, are not farre from the meaning, nor is Oecolampadius with his annunciate, for which our countryman Tauerner hath Preach: Preach in the Palaces at Ashdod.
The septuagint with their, Are not Far from the meaning, nor is Oecolampadius with his annunciate, for which our countryman Taverner hath Preach: Preach in the Palaces At Ashdod.
Brentius with his Clamate; Gualter with his Diuulgate; Vat•blus. Marcer, Drusius, and others, with their Promulgate, are all for the Proclamation: Cry, Diuulge, Publish, or Proclaime.
Brent with his Clamato; Gualter with his Divulgate; Vat•blus. Marcer, Drusius, and Others, with their Promulgate, Are all for the Proclamation: Cry, Divulge, Publish, or Proclaim.
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P•laestina, the Countrey of the Philistines, was diuided into fiue Prouinces, Dutchies, or Lordships, mentioned Iosh. 13.3. the Prouinces of Azz•h, of Ashdod, of Askelon, of Gath, of Ezron. Those fiue, the chiefe and most famous Cities of Palastina are recorded also, 1 Sam. 6.17.
P•laestina, the Country of the philistines, was divided into fiue Provinces, Duchies, or Lordship's, mentioned Joshua 13.3. the Provinces of Azz•h, of Ashdod, of Ashkelon, of Gaza, of Ezron. Those fiue, the chief and most famous Cities of Palestine Are recorded also, 1 Sam. 6.17.
where the Philistines are said to haue returned for a trespasse offering vnto the Lord, fiue golden E••rods; one for Ashdod, one for Azzab, one for Askelon, one for G•th, and one for Ekron.
where the philistines Are said to have returned for a trespass offering unto the Lord, fiue golden E••rods; one for Ashdod, one for Azzab, one for Ashkelon, one for G•th, and one for Ekron.
as the Children of Simeon had, within the inheritance of the Children of Iudah; & is accordingly described by Adrichom and Schrot in their tables of the Holy Land.
as the Children of Simeon had, within the inheritance of the Children of Iudah; & is accordingly described by Adrichom and Schrot in their tables of the Holy Land.
The more familiar name of it is Azotus. In it were left Giants, those that were called Enakim. It is to this day a famous Citie of Palaestina. So saith Eusebius lib. de locis Hebraicis.
The more familiar name of it is Azotus. In it were left Giants, those that were called Enakim. It is to this day a famous city of Palestine. So Says Eusebius lib. de locis Hebraicis.
Another learned Author writing of the Hebrew places in the Acts of the Apostles, saith, Azotus, is a famous towne of Palaestina, called in Hebrew Ashdod, and is one of the fiue cities of the Allophyli of the Philistines.
another learned Author writing of the Hebrew places in the Acts of the Apostles, Says, Azotus, is a famous town of Palestine, called in Hebrew Ashdod, and is one of the fiue cities of the Allophyli of the philistines.
For the Etymologie of the word, Saint Hierome saith, it signifieth as much as ignis vberis, or ignis patrui, the fire of an vdder, or of an vncle. The words are in his Commentary vpon Amos, chap. 1. where he refuteth those that say, it is ignis generationis, the fire of generation. And well:
For the Etymology of the word, Saint Jerome Says, it signifies as much as ignis vberis, or ignis patrui, the fire of an udder, or of an uncle. The words Are in his Commentary upon Amos, chap. 1. where he refuteth those that say, it is ignis generationis, the fire of generation. And well:
for they mistake Resch for D•leth; taking it for Aschdor, when it is Aschdod. The Author of the booke De nominibus Hebraicis vpon Ioshua, saith, Asdod is dissolutio, vel effusio, siue incendium, a dissolution,
for they mistake Resch for D•leth; taking it for Aschdor, when it is Ashdod. The Author of the book De nominibus Hebraicis upon Ioshua, Says, Asdod is Dissolution, vel Effusio, siue incendium, a dissolution,
Ignis patrui, so I reade with Drusius obseru. 6. 8. not Gens patrui, as it is in the old bookes by the like mistake of Resch for Daleth. Buntingus in his Itinerarie vpon the old Testament, saith it is, Ignis dilectus, a beloued fire.
Ignis patrui, so I read with Drusius Observation. 6. 8. not Gens patrui, as it is in the old books by the like mistake of Resch for Daleth. Buntingus in his Itin upon the old Testament, Says it is, Ignis Beloved, a Beloved fire.
The more familiar and Greeke name of this Citie, Azotus, is by Stephanus in his booke of Cities deriued from Az•, a woman, that was the Foundresse of this Citie.
The more familiar and Greek name of this city, Azotus, is by Stephanus in his book of Cities derived from Az•, a woman, that was the Foundress of this city.
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whē it was taken by the Philistines; and by the house of the Idoll Dagon there, 1 Sam. 5.2. This is that Azotus, where Philip the Deacon was found after he had baptised the Aethiopian Eunuch, Act. 8.40.
when it was taken by the philistines; and by the house of the Idol Dagon there, 1 Sam. 5.2. This is that Azotus, where Philip the Deacon was found After he had baptised the aethiopian Eunuch, Act. 8.40.
And this that Asdod, whereof you heard in my thirteenth Sermon vpon the first Chapter of this booke, vpon the eight verse, these words, I will cut off the inhabitant from Asdod.
And this that Asdod, whereof you herd in my thirteenth Sermon upon the First Chapter of this book, upon the eight verse, these words, I will Cut off the inhabitant from Asdod.
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but that it may by a Synecdoche comprehend the whole region or Country of the Philistines. Commonly it is so vnderstood by Ancients, Saint Hierome, Remigius, Albertus, Rupertus, Hugo, Lyra, Isidorus, and by moderne Writers, Montanus, Christophorus à Castro, Petrus Lusitanus, and others.
but that it may by a Synecdoche comprehend the Whole region or Country of the philistines. Commonly it is so understood by Ancients, Saint Jerome, Remigius, Albert, Rupert, Hugo, Lyra, Isidorus, and by modern Writers, Montanus, Christopher à Castro, Peter Lusitanus, and Others.
Yet may we not leaue it altogether vnsaluted. It is here called NONLATINALPHABET Eretz Mitzrajim, the L•nd of Mitzrajim. Saint Hierome Comment, in Esai. cap.
Yet may we not leave it altogether unsaluted. It is Here called Eretz Mitzraim, the L•nd of Mitzraim. Saint Jerome Comment, in Isaiah. cap.
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18. saith, that with the Hebrewes an Aegyptian man and an Aegyptian woman and the Country of Aegypt haue all one name Mefraim: for so Drusius readeth out of a Manuscript of Saint Hieromes Workes, Apud Ebraeos & Aegyptius, & Aegyptus,
18. Says, that with the Hebrews an Egyptian man and an Egyptian woman and the Country of Egypt have all one name Mefraim: for so Drusius readeth out of a Manuscript of Saint Jerome's Works, Apud Hebrews & Aegyptius, & Egypt,
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For the Aegyptian man, hee is Mesri, the woman Mesrith, the Countrey only Mesraim. And if by the name of Mesraim, the Aegyptians bee sometime signified, it is by a figure of speech,
For the Egyptian man, he is Egyptians, the woman Mesrith, the Country only Mesraim. And if by the name of Mesraim, the egyptians be sometime signified, it is by a figure of speech,
Iosephus in his first booke of the Antiquities of the Iewes, cap. 7. saith, that Egypt was called Mesr•, and the Aegyptians M•sraei: he alludeth to the Hebrew name Mitzraj•m. And Aegypt was so called from Mitzrajim one of the sonnes of Chum, his second sonne,
Iosephus in his First book of the Antiquities of the Iewes, cap. 7. Says, that Egypt was called Mesr•, and the egyptians M•sraei: he alludeth to the Hebrew name Mitzraj•m. And Egypt was so called from Mitzraim one of the Sons of Chum, his second son,
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as we finde him, Gen. 10.6. He first inhabited that part of Africa, which was afterward called Aegypt, from Aegyptus, sonne of Beli•s, King of that Land. Now because this same Mitzrajim was one of the sons of Cham, the Land of Mitzrajim, or of Aegypt, is in the Psalmes of Dauid entitled the Land of Cham; as Psalm. 105.23. Iaacob was a stranger in the Land of Cham; and in other places.
as we find him, Gen. 10.6. He First inhabited that part of Africa, which was afterwards called Egypt, from Egypt, son of Beli•s, King of that Land. Now Because this same Mitzraim was one of the Sons of Cham, the Land of Mitzraim, or of Egypt, is in the Psalms of David entitled the Land of Cham; as Psalm. 105.23. Jacob was a stranger in the Land of Cham; and in other places.
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And for the same reason is Cham put for Aegypt. Psal. 78 51. He smote all the first borne in Aegypt, euen the beginning of their strength, in the tabernacles of Cham. The latter part of that verse being an exposition of the former, makes it manifest, that Cham is there put for Mitzrajim, or Aegypt.
And for the same reason is Cham put for Egypt. Psalm 78 51. He smote all the First born in Egypt, even the beginning of their strength, in the Tabernacles of Cham. The latter part of that verse being an exposition of the former, makes it manifest, that Cham is there put for Mitzraim, or Egypt.
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not barely the houses, as the Vulgar Latine here readeth, but the Palaces: to shew, that this proclamation was to be made not in obscure houses, or poore Cottages, but in their Princes Courts.
not barely the houses, as the vulgar Latin Here readeth, but the Palaces: to show, that this proclamation was to be made not in Obscure houses, or poor Cottages, but in their Princes Courts.
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who haue euermore some about them, that will not spare to tell abroad what is either said or done by the Princes themselues in their most secret closets.
who have evermore Some about them, that will not spare to tell abroad what is either said or done by the Princes themselves in their most secret closets.
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nec posse dari regalibus vsquàm Secretum vitijs. Whatsoeuer thou doest, it is knowne abroad; nor can any place be of sufficient secrecie to conceale the vices of Kings.
nec posse dari regalibus vsquàm Secretum vitijs. Whatsoever thou dost, it is known abroad; nor can any place be of sufficient secrecy to conceal the vices of Kings.
And therefore is the Proclamation here enioyned to be made in the Palaces of Palaestina and Aegypt, in their Princes Courts, that the same thereof flying abroad into all the coasts of those dominions, the rest of the people might vnderstand thereof,
And Therefore is the Proclamation Here enjoined to be made in the Palaces of Palestine and Egypt, in their Princes Courts, that the same thereof flying abroad into all the coasts of those Dominions, the rest of the people might understand thereof,
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By this iniunction for the Proclamation now expounded, you see, that Heathens, the Philistines and Aegyptians, aliens from the Common-wealth of Israel, and vtter enemies to that State, are inuited to be spectators of the euils which God in iudgement was to bring vpon that his people, the Israelitish Nation.
By this injunction for the Proclamation now expounded, you see, that heathens, the philistines and egyptians, aliens from the Commonwealth of Israel, and utter enemies to that State, Are invited to be spectators of the evils which God in judgement was to bring upon that his people, the Israelitish nation.
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if our enemies be made priuie vnto them. This is it the Lord saith to Ierusalem, Ezech. 5.8. Behold, I, euen I, will execute iudgement, in the midst of thee, in the sight of the nations thine enemies.
if our enemies be made privy unto them. This is it the Lord Says to Ierusalem, Ezekiel 5.8. Behold, I, even I, will execute judgement, in the midst of thee, in the sighed of the Nations thine enemies.
The reproach and ignominie that commeth from an enemie in time of misery is to some farre more grieuous than death it selfe, who rather choose to die, though it be by their owne hands,
The reproach and ignominy that comes from an enemy in time of misery is to Some Far more grievous than death it self, who rather choose to die, though it be by their own hands,
Abimelech sonne of Ierubbaal, he, whom the Sichemites made their King, when at an assault of his giuen to the tower of Theber he had his scull broken by a peece of a Milstone which a certaine woman had cast vpon his head, he called hastily vnto a young man his armour-bearer, and said vnto him, Draw my sword, and slay me, that men say not of me, A woman slew him.
Abimelech son of Jerubbaal, he, whom the Sichemites made their King, when At an assault of his given to the tower of Theber he had his scull broken by a piece of a Millstone which a certain woman had cast upon his head, he called hastily unto a young man his armour-bearer, and said unto him, Draw my sword, and slay me, that men say not of me, A woman slew him.
he will not haue it said of him, that a woman slew him. That a woman, of the enemies side, slew him, he will not by any meanes haue it said of him: Kill him rather than it should be said, A woman slew him.
he will not have it said of him, that a woman slew him. That a woman, of the enemies side, slew him, he will not by any means have it said of him: Kill him rather than it should be said, A woman slew him.
Such was the impatience of Saul, Saul, he that was the first King of the Israelites, when the Philistines had gotten the day against him, had slaine three of his sonnes, Ionathan, Abinadab, and Malchishua, and himselfe was wounded by their archers, he thus spake vnto his Armour-bearer, Draw thy sword and thrust me thorow therewith,
Such was the impatience of Saul, Saul, he that was the First King of the Israelites, when the philistines had got the day against him, had slain three of his Sons, Ionathan, Abinadab, and Malchishua, and himself was wounded by their archers, he thus spoke unto his Armour-bearer, Draw thy sword and thrust me thorough therewith,
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Which vile act his Armour-bearer refusing, Saul became his owne executioner, took his owne sword and slew himselfe, 1 Sam. 31.4. He takes his own sword and slayes himselfe. And why so? Lest, saith he, these vncircumcised Philistines come and thrust me thorow, and mocke me. See, he will die, that he may not die:
Which vile act his Armour-bearer refusing, Saul became his own executioner, took his own sword and slew himself, 1 Sam. 31.4. He Takes his own sword and slays himself. And why so? Lest, Says he, these uncircumcised philistines come and thrust me thorough, and mock me. See, he will die, that he may not die:
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It was not valour in them, but cowardise, or impatiencie. For if they could with patience haue borne and endured their troubles, they would not haue hastened their owne death.
It was not valour in them, but cowardice, or impatiency. For if they could with patience have born and endured their Troubles, they would not have hastened their own death.
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and I hold it not amisse to bring a few, especially in the iniquitie of these times, wherein wretchednesse hath so fearefully preuailed in some persons, and almost daily doth preuaile, that they dare plunge themselues into this pit of terrible destruction. My first reason shall be;
and I hold it not amiss to bring a few, especially in the iniquity of these times, wherein wretchedness hath so fearfully prevailed in Some Persons, and almost daily does prevail, that they Dare plunge themselves into this pit of terrible destruction. My First reason shall be;
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because it is forbidden in that Commandement, Thou shalt not kill. In that Commandement is forbidden the killing of any man without lawfull authority. But no man hath authority ouer himselfe,
Because it is forbidden in that Commandment, Thou shalt not kill. In that Commandment is forbidden the killing of any man without lawful Authority. But no man hath Authority over himself,
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Thy soule, thy preseruation, the good wished to thy selfe, should be the true direction of thy deeds vnto thy neighbour. But it is vnlawfull for thee to lay bloudy or murthering hands vpon thy neighbour; and therefore thou mayest not make away thy selfe. It is more vnnaturall for thee to shed thine owne bloud,
Thy soul, thy preservation, the good wished to thy self, should be the true direction of thy Deeds unto thy neighbour. But it is unlawful for thee to lay bloody or murdering hands upon thy neighbour; and Therefore thou Mayest not make away thy self. It is more unnatural for thee to shed thine own blood,
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though these calamities befall vs in the sight of our enemies. Nay, though we be giuen vp into the hands of our enemies, who will triumph and reioyce at our downefall,
though these calamities befall us in the sighed of our enemies. Nay, though we be given up into the hands of our enemies, who will triumph and rejoice At our downfall,
Iosephus a noble Captaine in the warre of the Iewes, after the losse of the Citie Iotapata, which Vespasian the Roman Generall tooke, being assembled with diuers of his souldiers in a caue, where for a while they lay hid from the fury of the Enemie,
Iosephus a noble Captain in the war of the Iewes, After the loss of the city Iotapata, which Vespasian the Roman General took, being assembled with diverse of his Soldiers in a cave, where for a while they lay hid from the fury of the Enemy,
when they would take no way, but that they would kill one the other, rather than they would be taken by their enemies the Romans, vseth vnto them a very patheticall speech,
when they would take no Way, but that they would kill one the other, rather than they would be taken by their enemies the Roman, uses unto them a very pathetical speech,
before he doe demand it? If we should kill our selues, Quis nos admittet ad illa sanctarum animarum consortia? Who is he, that shall admit vs into the company of good soules? Shall it not be said to vs,
before he do demand it? If we should kill our selves, Quis nos admittet ad illa sanctarum animarum consortia? Who is he, that shall admit us into the company of good Souls? Shall it not be said to us,
as once it was said to Adam, where art thou? so, where are yee? Where are yee, who contrary to my commandement are come, from whence yet you should not,
as once it was said to Adam, where art thou? so, where Are ye? Where Are ye, who contrary to my Commandment Are come, from whence yet you should not,
the soules of them who haue killed themselues are descended into Hell. And so much Saint Hierom seemes to affirme in an Epistle of his to Paula concerning the death of her daughter Blaesilla, where he makes God thus to speake, Nullam animam recipio, quae me nolente separatur à corpore, I will receiue no soule, which against my will goeth out of the body to which I haue committed it.
the Souls of them who have killed themselves Are descended into Hell. And so much Saint Hieronymus seems to affirm in an Epistle of his to Paula Concerning the death of her daughter Blaesilla, where he makes God thus to speak, Nullam animam recipio, Quae me nolente separatur à corpore, I will receive no soul, which against my will Goes out of the body to which I have committed it.
Beloued, without Gods exceeding mercy, whereof no man can presume, nay great and mighty preiudice is to the contrarie, it will be very ill with them, who doe aduenture to slay themselues.
beloved, without God's exceeding mercy, whereof no man can presume, nay great and mighty prejudice is to the contrary, it will be very ill with them, who do adventure to slay themselves.
Let then those of the Heathen, whom euen now I mētioned, Cato Vticensis, Antony, Cleopatra and Thraseas; let Abimelech and Saul, let others be famous for killing themselues; let it be said of them, that it was not bloud, but honour that gushed out of their sides,
Let then those of the Heathen, whom even now I mentioned, Cato Vincennes, Antony, Cleopatra and Thraseas; let Abimelech and Saul, let Others be famous for killing themselves; let it be said of them, that it was not blood, but honour that gushed out of their sides,
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namely, that aduersity and bitter affliction must be borne with patience: that in our miseries and calamities, we are to expect what end God will make,
namely, that adversity and bitter affliction must be born with patience: that in our misery's and calamities, we Are to expect what end God will make,
and not to hasten the issue in our selues. Maior animus meritò dicendus est, qui vitam aerumnosam magis potest ferre, quàm fugere, August. de Ciuit. Dei lib.
and not to hasten the issue in our selves. Maior animus meritò dicendus est, qui vitam aerumnosam magis potest Far, quàm Fugere, August. de Civil Dei lib.
Quis enim ignorat foemineae timiditatis esse, & muliebris formidinis, ne moriare, mori velle? Iosephus in that his Oration now cited out of Hegesippus: Who knowes it not to be effeminate timorousnesse and woman-like faint-heartednesse, to be willing to die, that thou die not, to kill thy selfe, that another kill thee not. So is it, beloued.
Quis enim Ignorant foemineae timiditatis esse, & muliebris formidinis, ne moriare, Mori velle? Iosephus in that his Oration now cited out of Hegesippus: Who knows it not to be effeminate timorousness and womanlike faintheartedness, to be willing to die, that thou die not, to kill thy self, that Another kill thee not. So is it, Beloved.
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This same NONLATINALPHABET, this same NONLATINALPHABET, this same selfe-killing, at the best, is no better than the badge of an abiect and a base minde.
This same, this same, this same Self-killing, At the best, is no better than the badge of an abject and a base mind.
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None of the Saints in their greatest miseries, nor Ioseph, nor Iob, nor Dauid, nor Daniel, nor other, thought of any such way to rid themselues out of trouble.
None of the Saints in their greatest misery's, nor Ioseph, nor Job, nor David, nor daniel, nor other, Thought of any such Way to rid themselves out of trouble.
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And for the sweetnesse they found in the fauour and grace of God, they were well content not only to be depriued of all worldly delights, and earthly pleasures,
And for the sweetness they found in the favour and grace of God, they were well content not only to be deprived of all worldly delights, and earthly pleasures,
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The same Dauid, vpon the newes of the death of King Saul and Ionathan his sonne, willing to preuent the opprobrious and disgracefull insultations and vpbraidings of the enemie, giues a charge for secrecie,
The same David, upon the news of the death of King Saul and Ionathan his son, willing to prevent the opprobrious and disgraceful insultations and upbraidings of the enemy, gives a charge for secrecy,
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Tell it not in Gath, publish it not in the streets of Askelon, lest the daughters of the Philistines reioyce, lest the daughters of the vncircumcised triumph.
Tell it not in Gaza, publish it not in the streets of Ashkelon, lest the daughters of the philistines rejoice, lest the daughters of the uncircumcised triumph.
The little flocke of the righteous, the holy Church her selfe, is sensible of the insolencie of an enemie, Micah. 7.8. O thou enemie of mine, reioyce not at my fall;
The little flock of the righteous, the holy Church her self, is sensible of the insolency of an enemy, micah. 7.8. Oh thou enemy of mine, rejoice not At my fallen;
and the more these are afflicted, the more insolent are they. Great was the insolencie of those enemies of Dauid, of whom he complaineth Psal. 35.15. In mine aduersity they reioyced, and gathered themselues together;
and the more these Are afflicted, the more insolent Are they. Great was the insolency of those enemies of David, of whom he Complaineth Psalm 35.15. In mine adversity they rejoiced, and gathered themselves together;
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made mowes at me, and ceased not. As great was that of Nabal, in his answer to Dauids messengers, 1 Sam. 25.10. Who is Dauid? and who is the sonne of Iesse? There be many seruants now adayes that breake away euery man from his Master.
made mows At me, and ceased not. As great was that of Nabal, in his answer to David messengers, 1 Sam. 25.10. Who is David? and who is the son of Iesse? There be many Servants now adays that break away every man from his Master.
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and giue it vnto men, when I know not whence they be? Churlish Nabal; he is not content only not to giue any thing to Dauid, but also raileth at him, and reuileth him.
and give it unto men, when I know not whence they be? Churlish Nabal; he is not content only not to give any thing to David, but also rails At him, and revileth him.
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And was not the insolencie of Shemei of as high a straine? Shemei, a man of the family of the house of Saul, comes forth from Bahurim, and curseth still as hee comes, meets Dauid, casts stones at him, and reuileth him;
And was not the insolency of Shimei of as high a strain? Shimei, a man of the family of the house of Saul, comes forth from Bahurim, and Curseth still as he comes, meets David, Cast stones At him, and revileth him;
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Thirdly, wee may learne from hence how to behaue our selues towards our enemies, when they are fallen vnder the crosse, wee may not triumph ouer them. Wee must doe vnto them,
Thirdly, we may Learn from hence how to behave our selves towards our enemies, when they Are fallen under the cross, we may not triumph over them. we must do unto them,
Samaria, for the most common vse of the name, is the City registred, 1 King. 16.24. to be built by King Omrie, vpon a mountaine purchased by him of one Semer, called in the allegory, Ezech 23.4 Aholah, sister to Aholibah, named to be the head of Ephraim, Esai. 7.9. It was a royall city of Israel, the Metropolis, the mother city of that kingdome.
Samaria, for the most Common use of the name, is the city registered, 1 King. 16.24. to be built by King Omrie, upon a mountain purchased by him of one Semer, called in the allegory, Ezekiel 23.4 Aholah, sister to Aholibah, nam to be the head of Ephraim, Isaiah. 7.9. It was a royal City of Israel, the Metropolis, the mother City of that Kingdom.
From it the coast adioyning, situate betwixt Galilee and Iudaea, was named Samaria, and is accordingly described by Cosmographers, Ptolomee, Ortelias, Maginus and others:
From it the coast adjoining, situate betwixt Galilee and Iudaea, was nam Samaria, and is accordingly described by Cosmographers, Ptolemy, Ortelias, Maginus and Others:
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This is that the Lord so seuerely commandeth in the Prophecie of Obadiah, vers. 11, 12. Looke not, reioyce not, speake not proudly in the day of thy brother, in the day of his peregrination, in the day of his perdition, in the day of his anguish, in the day of his ruine, in the day of his calamitie, in the day of his tribulation. And this is that, whereto Salomon exhorteth, Prou. 24.17. Reioyce not, when thine enemie falleth; and let not thine heart be glad when he stumbleth. So Ecclesiasticus admonisheth, Chap 7.11. Laugh no man to scorne in the bitternesse of his soule. Holy Iob, Chap. 31.29. in the Catalogue of his comforts, reckoneth vp this for one;
This is that the Lord so severely commands in the Prophecy of Obadiah, vers. 11, 12. Look not, rejoice not, speak not proudly in the day of thy brother, in the day of his peregrination, in the day of his perdition, in the day of his anguish, in the day of his ruin, in the day of his calamity, in the day of his tribulation. And this is that, whereto Solomon exhorteth, Prou. 24.17. Rejoice not, when thine enemy falls; and let not thine heart be glad when he stumbleth. So Ecclesiasticus Admonisheth, Chap 7.11. Laugh no man to scorn in the bitterness of his soul. Holy Job, Chap. 31.29. in the Catalogue of his comforts, Reckoneth up this for one;
that he neuer reioyced at the hurt of his enemie, nor was euer glad that any harme happened vnto him, nor euer-suffered his mouth to doe such a sinne as to wish him euill.
that he never rejoiced At the hurt of his enemy, nor was ever glad that any harm happened unto him, nor euer-suffered his Mouth to do such a sin as to wish him evil.
And now (beloued) if neither the precept of the Lord, nor the exhortation of Salomon, nor the admonition of the wise sonne of Syrach, nor the example of holy Iob, can moue vs to the performance of this Christian duty,
And now (Beloved) if neither the precept of the Lord, nor the exhortation of Solomon, nor the admonition of the wise son of Sirach, nor the Exampl of holy Job, can move us to the performance of this Christian duty,
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What shall I say? Will the feare of punishment any whit amend vs? Then remember we what the Wise-man saith, Prou. 17.5. He that reioyceth at the harme of another, shall not himselfe escape vnpunished.
What shall I say? Will the Fear of punishment any whit amend us? Then Remember we what the Wiseman Says, Prou. 17.5. He that rejoices At the harm of Another, shall not himself escape unpunished.
And thus much be spoken by occasion of the iniunction for the proclamation, these words, Proclaime in the palaces of Ashdod, and in the palaces of the Land of Aegypt, and say. Now followeth the tenour of the Proclamation, in these:
And thus much be spoken by occasion of the injunction for the proclamation, these words, Proclaim in the palaces of Ashdod, and in the palaces of the Land of Egypt, and say. Now follows the tenor of the Proclamation, in these:
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and the oppressed in the middest thereof. Wherein three things are principally to be obserued: One is, the calling of an assembly. Secondly, the place for the assembly.
and the oppressed in the midst thereof. Wherein three things Are principally to be observed: One is, the calling of an assembly. Secondly, the place for the assembly.
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say to the Princes of Palaestina and of Aegypt, Congregamini, Be yee gathered together; assemble your selues, Come and meet together vpon the mountaines of Samaria.
say to the Princes of Palestine and of Egypt, Be gathered together, Be ye gathered together; assemble your selves, Come and meet together upon the Mountains of Samaria.
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2. or they may betoken the chiefe Citie thereof, because it was seated on a mountaine. And then our Prophet saith, the mountaines of Samaria, as we say in Latine, flumen Euphratis, Ʋrbs Romae, and herba Lapathi. As we say, the Riuer of Euphrates for Euphrates, the Citie of Rome, for Rome, the herbe of Patience, for Patience: so may our Prophet here say, the Mountaines of Samaria, for Samaria. That by these Mountaines of Samaria the whole Prouince is to be vnderstood, it is the opinion of Saint Hieroms, Remigius, Rupertus, with some other, with whom agreeth Petrus Lusitanus. Yet to Castrus it seemeth more probable, that the very Citie be here meant,
2. or they may betoken the chief city thereof, Because it was seated on a mountain. And then our Prophet Says, the Mountains of Samaria, as we say in Latin, Flumen Euphratis, Ʋrbs Rome, and herba Lapathi. As we say, the River of Euphrates for Euphrates, the city of Room, for Room, the herb of Patience, for Patience: so may our Prophet Here say, the Mountains of Samaria, for Samaria. That by these Mountains of Samaria the Whole Province is to be understood, it is the opinion of Saint Hieroms, Remigius, Rupert, with Some other, with whom agreeth Peter Lusitanus. Yet to Castrates it seems more probable, that the very city be Here meant,
Videte, looke about you therefore, Behold, see, NONLATINALPHABET Mehumoth rabboth, Whats that? Insanias multas, saith the old Interpreter; so Saint Hierome; See their many madnesses, NONLATINALPHABET, say the Septuagint, many miraculous and strange demeanours: Oecolampadius saith, Stupenda multa, many prodigious deportments. Drusius, Strages multas, many slaughters:
Videte, look about you Therefore, Behold, see, Mehumoth Rabboth, Whats that? Insanias multas, Says the old Interpreter; so Saint Jerome; See their many Madnesses,, say the septuagint, many miraculous and strange demeanours: Oecolampadius Says, Stupenda Multa, many prodigious deportments. Drusius, Strages multas, many slaughters:
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Caluin, Concussiones multas, many concussions, violent and publike extortions. Vatablus and Mercer, Contritiones multas, many Contritions, brusings, or cursings of the afflicted.
Calvin, Concussiones multas, many concussions, violent and public extortions. Vatablus and Mercer, contritiones multas, many Contritions, bruisings, or cursings of the afflicted.
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Iunius and Piscator, Vexationes plurimas, very many vexations: Gualter, Tumultus multos, many tumults: Brentius, Tumultus magnos, great tumults; Great tumults! Its our translation. See;
Iunius and Piscator, Vexationes plurimas, very many vexations: Gualter, Tumultus multos, many tumults: Brent, Tumultus Magnos, great tumults; Great tumults! Its our Translation. See;
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See then, many madnesses, strange and prodigious behauiours, slaughters, concussions, contritions, very many vexations, many and great tumults. All these see.
See then, many Madnesses, strange and prodigious behaviours, slaughters, concussions, contritions, very many vexations, many and great tumults. All these see.
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Their meaning is, that in Samaria, in the middest thereof, in penetralibus eius, in the in most parts thereof, there were many that were calumniated, were accused falsly, were appeached wrongfully, were charged maliciously, were reproached vniustly, were reuiled iniuriously.
Their meaning is, that in Samaria, in the midst thereof, in penetralibus eius, in the in most parts thereof, there were many that were calumniated, were accused falsely, were appeached wrongfully, were charged maliciously, were reproached unjustly, were reviled injuriously.
yea and Iudges too, of the impurity and vncleannesse, that was in the Lords owne people, the people of Israel. My obseruation is, God •ometimes conuinceth his owne people of impiety, by comparing them with forreine Nations.
yea and Judges too, of the impurity and uncleanness, that was in the lords own people, the people of Israel. My observation is, God •ometimes Convinces his own people of impiety, by comparing them with foreign nations.
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Can you finde, thinke you, any Nations so like your selues? so inconstant, so mut•ble? Is there any Nation in the whole world, that so rashly changeth her Gods? Gods!
Can you find, think you, any nations so like your selves? so inconstant, so mut•ble? Is there any nation in the Whole world, that so rashly changes her God's? God's!
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And yet are the Nations constant in the worship of these their false Gods, their no Gods. But you, you of the Iewish Nation, mine owne people; you haue changed your Glory. Me, the true, faithfull,
And yet Are the nations constant in the worship of these their false God's, their no God's But you, you of the Jewish nation, mine own people; you have changed your Glory. Me, the true, faithful,
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be ye horribly afraid, be ye very desolate, saith the Lord. A like comparison is that brought by our Sauiour in the Gospell, Matth. 12.41. Where from the example of the Niniuites, he inferreth the condemnation of the Iewes. The men of Niniueh shall rise vp in iudgement with this generation, and shall condemne it: because they repented at the preaching of Ionas;
be you horribly afraid, be you very desolate, Says the Lord. A like comparison is that brought by our Saviour in the Gospel, Matthew 12.41. Where from the Exampl of the Niniuites, he infers the condemnation of the Iewes. The men of Nineveh shall rise up in judgement with this generation, and shall condemn it: Because they repented At the preaching of Ionas;
but Christ God and man, of the line and race of Dauid, was the Preacher to the Iewes: Ionas his preaching continued bur for three daies, and the Niniuites repented;
but christ God and man, of the line and raze of David, was the Preacher to the Iewes: Ionas his preaching continued burr for three days, and the Niniuites repented;
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Saint Paul likewise presseth the example of the Gentiles, the more to accuse the Corinthians of grieuous sinne among them, 1 Cor. 5.1. It is reported commonly, that there is fornication among you, and such fornication, as is not so much as named among the Gentiles.
Saint Paul likewise Presseth the Exampl of the Gentiles, the more to accuse the Corinthians of grievous sin among them, 1 Cor. 5.1. It is reported commonly, that there is fornication among you, and such fornication, as is not so much as nam among the Gentiles.
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But where is the Christian, that now adayes liueth such a life? Hath not dissimulation and hypocrisie in a manner couered the face of the Earth? Christi nomen auditis, you heare the name of Christ,
But where is the Christian, that now adays lives such a life? Hath not dissimulation and hypocrisy in a manner covered the face of the Earth? Christ Nome Heard, you hear the name of christ,
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Multa passim fides absque operibus, euery where there is much speech of the efficacie of faith without workes; but where is the man that sheweth me his faith by his workes?
Multa passim fides absque operibus, every where there is much speech of the efficacy of faith without works; but where is the man that shows me his faith by his works?
Beloued, what shall I say more? If we haue a delight to be called the people of God, if wee take any ioy in the name of a Christian, let it be our care to liue as it becommeth the people of God, as it becommeth Christians.
beloved, what shall I say more? If we have a delight to be called the people of God, if we take any joy in the name of a Christian, let it be our care to live as it becomes the people of God, as it becomes Christians.
An iniunction for a proclamation: Publish in the palaces, &c. The proclamation it selfe, Assemble your selues, &c. In the proclamation two sinnes were controlled: Cruelty and Couetousnesse.
an injunction for a proclamation: Publish in the palaces, etc. The proclamation it self, Assemble your selves, etc. In the proclamation two Sins were controlled: Cruelty and Covetousness.
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If we shall so lead our liues, that our liues shall be to the vnbeleeuing Atheist, and blinde Papist, a horrour and a scandall, shall they not both, Atheist and Papist, rise vp in iudgement with vs and condemne vs? If vnder the cloake of Christian libertie, we liue petulantly, lasciuiously, dissolutely, in gluttony, in drunkennesse, in chambering, in wantonnesse, in whoredome, in luxuriousnesse, in strife, in maliciousnesse, in cruelty, in couetousnesse, and in other like enormities, shall they not both, Atheist and Papist, rise vp in iudgement with vs, and condemne vs?
If we shall so led our lives, that our lives shall be to the unbelieving Atheist, and blind Papist, a horror and a scandal, shall they not both, Atheist and Papist, rise up in judgement with us and condemn us? If under the cloak of Christian liberty, we live petulantly, lasciviously, dissolutely, in gluttony, in Drunkenness, in chambering, in wantonness, in whoredom, in luxuriousness, in strife, in maliciousness, in cruelty, in covetousness, and in other like enormities, shall they not both, Atheist and Papist, rise up in judgement with us, and condemn us?
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But put we on, as the elect of God, holy and beloued, the bowels of mercies, kindnesse, sanctimony and holinesse of life, humblenesse of minde, meekenesse, long-suffering, forbearing one another, and forgiuing one another, (if any man hath a quarrell against any) euen as God for Christs sake hath forgiuen vs. O! Let vs thus doe, and our soules shall liue.
But put we on, as the elect of God, holy and Beloved, the bowels of Mercies, kindness, sanctimony and holiness of life, humbleness of mind, meekness, long-suffering, forbearing one Another, and forgiving one Another, (if any man hath a quarrel against any) even as God for Christ sake hath forgiven us OH! Let us thus doe, and our Souls shall live.
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Such men, men for quality like fishes, deuourers one of another, cruell and couetous men, bore the sway in Samaria. It is plaine by this passage of Amos his second Sermon to the Kingdome of the ten Tribes, the people of Israel. Of this passage there are two parts:
Such men, men for quality like Fish, devourers one of Another, cruel and covetous men, boar the sway in Samaria. It is plain by this passage of Amos his second Sermon to the Kingdom of the ten Tribes, the people of Israel. Of this passage there Are two parts:
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à genere, and à specie. From the Genus thus, They know not to doe right: and thus from the Species, They store vp violence and robbery in their palaces.
à genere, and à specie. From the Genus thus, They know not to do right: and thus from the Species, They store up violence and robbery in their palaces.
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That so it is God is witnesse, for NONLATINALPHABET Neum Iehouah, the Lord hath said it. I beginne with the amplification from the Genus; They know not to doe right.
That so it is God is witness, for Neum Jehovah, the Lord hath said it. I begin with the amplification from the Genus; They know not to do right.
So doe they who haue either non nouerunt, as Caluin, Gualter, and Brentius; or non norunt, as Vatablus, Mercer, and Piscator: They haue not knowne. Tremelius and Iunius haue, vt ignorent, how they are ignorant;
So do they who have either non nouerunt, as Calvin, Gualter, and Brent; or non Norunt, as Vatablus, Mercer, and Piscator: They have not known. Tremelius and Iunius have, vt ignorent, how they Are ignorant;
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So then, they of Samaria, the people of Israel, are accused of Ignorance. Ignorance of the Law of God, and of doing thereafter, is here laid vnto their charge.
So then, they of Samaria, the people of Israel, Are accused of Ignorance. Ignorance of the Law of God, and of doing thereafter, is Here laid unto their charge.
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and in the affirmatiue the negatiue. Thou shalt haue none other Gods but me, that's the negatiue; the affirmatiue to bee vnderstood is, Thou shalt haue me alone for thy God:
and in the affirmative the negative. Thou shalt have none other God's but me, that's the negative; the affirmative to be understood is, Thou shalt have me alone for thy God:
Its forbidden in the Epistle to the Ephes. cap. 4.17, 18. Walke not from henceforth as other Gentiles walke in the vanity of their minde, hauing their vnderstanding darkned, being alienated from the life of God, through the ignorance that is in them,
Its forbidden in the Epistle to the Ephesians cap. 4.17, 18. Walk not from henceforth as other Gentiles walk in the vanity of their mind, having their understanding darkened, being alienated from the life of God, through the ignorance that is in them,
so on the other side, the ignorance of God is the death of the soule. Hence is that of Saint Paul, 1 Thes. 4.13. I would not haue you ignorant, brethren, concerning them which are asleepe, that you sorrow not, euen as others which haue no hope.
so on the other side, the ignorance of God is the death of the soul. Hence is that of Saint Paul, 1 Thebes 4.13. I would not have you ignorant, brothers, Concerning them which Are asleep, that you sorrow not, even as Others which have no hope.
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This abuse of theirs grew of ignorance, for that they knew not the happy estate of such as die in the Lord. Saint Paul to reforme this their error, saith, Brethren, I would not haue you ignorant concerning them which are asleepe.
This abuse of theirs grew of ignorance, for that they knew not the happy estate of such as die in the Lord. Saint Paul to reform this their error, Says, Brothers, I would not have you ignorant Concerning them which Are asleep.
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and your heauinesse will be turned into ioy. And let this suffice to haue beene spoken to shew, that in respect of the Commandement, Ignorance of God, and his holy Will, is damnable, and to be auoided.
and your heaviness will be turned into joy. And let this suffice to have been spoken to show, that in respect of the Commandment, Ignorance of God, and his holy Will, is damnable, and to be avoided.
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So is it in regard that God hath expresly reproued it. There is a sharpe reproofe of it, Esay 1.3. The Oxe knoweth his owner, and the Asse his masters Crib, but Israel hath not knowne, my people hath not vnderstood.
So is it in regard that God hath expressly reproved it. There is a sharp reproof of it, Isaiah 1.3. The Ox Knoweth his owner, and the Ass his Masters Crib, but Israel hath not known, my people hath not understood.
Quid stolidius boue, quid stupidius asino? What is more foolish than the Oxe, what more stupid than the Asse? Yet those bruit beasts doe know them, by whom they are fed and nourished;
Quid stolidius above, quid stupidius Asino? What is more foolish than the Ox, what more stupid than the Ass? Yet those bruit beasts do know them, by whom they Are fed and nourished;
they are foolish children, and haue no vnderstanding: they are wise to doe euill, but to doe well they haue no knowledge. As absolute is that, Ierem. 9.3. They proceed from euill to worse, and haue not knowne me, saith the Lord.
they Are foolish children, and have no understanding: they Are wise to do evil, but to do well they have no knowledge. As absolute is that, Jeremiah 9.3. They proceed from evil to Worse, and have not known me, Says the Lord.
These, and the like reproofes of the ignorance of God, from Gods owne mouth, may serue for my second proofe, that the ignorance of God is damnable, and to be auoided.
These, and the like reproofs of the ignorance of God, from God's own Mouth, may serve for my second proof, that the ignorance of God is damnable, and to be avoided.
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The ignorance of God, and of the things reuealed in his holy Word, is a punishment of sinne, a cause of sinne, and sinne in it selfe. The position hath three branches.
The ignorance of God, and of the things revealed in his holy Word, is a punishment of sin, a cause of sin, and sin in it self. The position hath three branches.
Our ignorance of God and of things reuealed in his holy Word, is a punishment of sinne. It is a punishment of that sinne, which by the default of our first Father, Adam, was from him deriued downe to vs;
Our ignorance of God and of things revealed in his holy Word, is a punishment of sin. It is a punishment of that sin, which by the default of our First Father, Adam, was from him derived down to us;
For it labours with a defect, or want of light or knowledge, and with a want of sanctitie or holinesse; that quality, by which light or knowledge in the vnderstanding should be seasoned,
For it labours with a defect, or want of Light or knowledge, and with a want of sanctity or holiness; that quality, by which Light or knowledge in the understanding should be seasoned,
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That in the often repetition of the names of light and knowledge I seeme not tedious, may it please you to take what I shal speak of the one, as spokē of the other also.
That in the often repetition of the names of Light and knowledge I seem not tedious, may it please you to take what I shall speak of the one, as spoken of the other also.
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For between light & knowledge in the vnderstanding. I put no essentiall difference. Now I note in the vnderstanding a twofold light; the one naturall, the other Spirituall.
For between Light & knowledge in the understanding. I put no essential difference. Now I note in the understanding a twofold Light; the one natural, the other Spiritual.
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For notwithstanding our first fathers fall, there doe yet remaine in the vnregenerate man, certaine generall notions of good and euill things commanded or forbidden in the Law of God.
For notwithstanding our First Father's fallen, there do yet remain in the unregenerate man, certain general notions of good and evil things commanded or forbidden in the Law of God.
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NONLATINALPHABET, The natural man, man of himselfe in his pure naturals, ruled only by nature, reason, and sense, without grace, without the Spirit of God, man vnregenerate, is altogether destitute of the spirituall light of the vnderstanding.
, The natural man, man of himself in his pure naturals, ruled only by nature, reason, and sense, without grace, without the Spirit of God, man unregenerate, is altogether destitute of the spiritual Light of the understanding.
Besides this want of light in the vnderstanding, whether naturall or spirituall, there is also carentia sanctitatis, a want of holinesse, wherewith the forenamed light ought now to be, as once it was, seasoned.
Beside this want of Light in the understanding, whither natural or spiritual, there is also Carentia sanctitatis, a want of holiness, wherewith the forenamed Light ought now to be, as once it was, seasoned.
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The want of this holinesse is manifested, Rom. 8.7. where you shall find, that whatsoeuer light or knowledge is in man, it is all vncleane, impure, and prophane; the Apostles words are NONLATINALPHABET, The wisdome of the flesh is enmity against God;
The want of this holiness is manifested, Rom. 8.7. where you shall find, that whatsoever Light or knowledge is in man, it is all unclean, impure, and profane; the Apostles words Are, The Wisdom of the Flesh is enmity against God;
What I haue now deliuered de mente, concerning the minde or vnderstanding, which is a speculatiue facultie of the soule, the same may be spoken De voluntate & affectionibus, of the will and affections, which are practicall faculties of the same.
What I have now Delivered de mente, Concerning the mind or understanding, which is a speculative faculty of the soul, the same may be spoken De voluntate & affectionibus, of the will and affections, which Are practical faculties of the same.
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And therefore as in the vnderstanding there is a defect of light and sanctitie, so is there in the will and affections, euen the absence of created holinesse.
And Therefore as in the understanding there is a defect of Light and sanctity, so is there in the will and affections, even the absence of created holiness.
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I haue said enough to shew, that ignorance of God and his will is in all the powers and faculties of the soule of man, a punishment of sinne, of originall sinne. But this punishment of sinne is generall, its common to all men,
I have said enough to show, that ignorance of God and his will is in all the Powers and faculties of the soul of man, a punishment of sin, of original sin. But this punishment of sin is general, its Common to all men,
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and depriued of the knowledge of God and his truth. So God punished the Gentiles with ignorance, Rom. 1.24. Because when they knew God, they glorified him not as God, therefore God gaue them vp to vncleannesse through the lusts of their owne hearts to dishonour their owne bodies betweene themselues.
and deprived of the knowledge of God and his truth. So God punished the Gentiles with ignorance, Rom. 1.24. Because when they knew God, they glorified him not as God, Therefore God gave them up to uncleanness through the Lustiest of their own hearts to dishonour their own bodies between themselves.
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So they became vaine in their imaginations; and professing themselues wise, they became fooles. And so God punished the wicked among the Thessalonians, 2 Thes. 2.10. Because they receiued not the truth, that they might be saued, therefore God did send them strong delusions, that they should beleeue lies.
So they became vain in their Imaginations; and professing themselves wise, they became Fools. And so God punished the wicked among the Thessalonians, 2 Thebes 2.10. Because they received not the truth, that they might be saved, Therefore God did send them strong delusions, that they should believe lies.
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Ignorance is a cause of sinne. For whosoeuer knoweth not God, he cannot worship God, he cannot but serue strange Gods. We see that in the Galatians, chap. 4.8. who therefore did seruice to them who by nature were not Gods, because they knew not the true God, Rom. 3.11. The like collection is made from some words in the fourteenth Psalme, that therefore men seeke not God because they know him not.
Ignorance is a cause of sin. For whosoever Knoweth not God, he cannot worship God, he cannot but serve strange God's We see that in the Galatians, chap. 4.8. who Therefore did service to them who by nature were not God's, Because they knew not the true God, Rom. 3.11. The like collection is made from Some words in the fourteenth Psalm, that Therefore men seek not God Because they know him not.
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There is none that vnderstandeth, there is none that seeketh God. In both places Saint Paul makes Ignorance to be the mother of superstition and idolatry.
There is none that understandeth, there is none that seeks God. In both places Saint Paul makes Ignorance to be the mother of Superstition and idolatry.
1 One sinne is the cause of another, in as much as for a sinne committed, the grace and presence of the Holy Spirit leaueth and forsaketh vs. It being departed, we cannot but runne into foule and filthy sinnes.
1 One sin is the cause of Another, in as much as for a sin committed, the grace and presence of the Holy Spirit Leaveth and Forsaketh us It being departed, we cannot but run into foul and filthy Sins.
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2 One sinne is the cause of another, in as much as God punisheth sinne with sinne; as when God gaue vp the Gentiles to their owne hearts lusts, to vncleannesse, to defile their owne bodies betweene themselues, Rom. 1.24. as euen now you heard.
2 One sin is the cause of Another, in as much as God Punisheth sin with sin; as when God gave up the Gentiles to their own hearts Lustiest, to uncleanness, to defile their own bodies between themselves, Rom. 1.24. as even now you herd.
3 One sinne is the cause of another, in as much as by committing of any sinne, we are drawne on againe to doe the like, and to ingeminate and double action vpon action, vntill at length we make the sinne habituall vnto vs. 4 One sinne is the cause of another, in as much as it cannot be, that a sinne should be committed without attendants. In which sense the Apostle, 1 Tim. 6.10. saith of NONLATINALPHABET, that it is NONLATINALPHABET;
3 One sin is the cause of Another, in as much as by committing of any sin, we Are drawn on again to do the like, and to ingeminate and double actium upon actium, until At length we make the sin habitual unto us 4 One sin is the cause of Another, in as much as it cannot be, that a sin should be committed without attendants. In which sense the Apostle, 1 Tim. 6.10. Says of, that it is;
You heard euen now that Paul makes it to be the mother of superstition and idolatry. I may say it is the mother of all heresies and errors. To this purpose Saint Hierome in a proeme of his to the Virgin Eustochium before his Commentaries vpon Esay saith, that the ignorance of the Scriptures, is the ignorance of Christ.
You herd even now that Paul makes it to be the mother of Superstition and idolatry. I may say it is the mother of all heresies and errors. To this purpose Saint Jerome in a proem of his to the Virgae Eustochium before his Commentaries upon Isaiah Says, that the ignorance of the Scriptures, is the ignorance of christ.
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the ignorance of the Scriptures, is the ignorance of Christ. It is so worthy a saying, that it is put into the body of the Canon Law, Dist. 38. C. Si iuxta. Thus much for the second branch of my position, wherein I affirmed, that Ignorance is a cause of sinne. The third branch is:
the ignorance of the Scriptures, is the ignorance of christ. It is so worthy a saying, that it is put into the body of the Canon Law, Dist 38. C. Si Next. Thus much for the second branch of my position, wherein I affirmed, that Ignorance is a cause of sin. The third branch is:
The first is an ignorance by wilfulnesse, the second by negligence, the third by necessity. The first and second they hold for sinnes: the third they excuse,
The First is an ignorance by wilfulness, the second by negligence, the third by necessity. The First and second they hold for Sins: the third they excuse,
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It is a malicious sinne, a sinne of commission, a very heynous sinne, when men may know and will not. It is a negligent sinne, a sinne of omission, yet a grieuous sinne,
It is a malicious sin, a sin of commission, a very heinous sin, when men may know and will not. It is a negligent sin, a sin of omission, yet a grievous sin,
The excuse which Christ fitteth to them serues onely to excuse them from the greatnesse and grieuousnesse of sinne, as if he had thus said, If I had not come and spoken vnto them, they should not haue had sin;
The excuse which christ fits to them serves only to excuse them from the greatness and grievousness of sin, as if he had thus said, If I had not come and spoken unto them, they should not have had since;
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The place may receiue light from Christs owne mouth, Luk. 12.47. Our Sauiour there affirmeth, that the seruant which knoweth his masters will and doth it not, shall bee beaten with many stripes;
The place may receive Light from Christ own Mouth, Luk. 12.47. Our Saviour there Affirmeth, that the servant which Knoweth his Masters will and does it not, shall be beaten with many stripes;
This ignorance resideth rather in their will and affections, than in their vnderstanding part. These are wilfully ignorant, saith Peter, 2 Ep. 3.5. They know but will not know, and they run with broad eyes vnto destruction.
This ignorance resideth rather in their will and affections, than in their understanding part. These Are wilfully ignorant, Says Peter, 2 Epistle 3.5. They know but will not know, and they run with broad eyes unto destruction.
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They which know not their Lords will because they care not to know it, their ignorance is Ignorantia crassa vel supina; a grosse, idle, wretchlesse, and negligent ignorance.
They which know not their lords will Because they care not to know it, their ignorance is Ignorantia Crassa vel Supine; a gross, idle, wretchless, and negligent ignorance.
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and stands conuicted by that laying of our Sauiour already produced, The seruant that doth not his Masters will, by reason he knowes it not, shall be beaten with stripes, though fewer.
and Stands convicted by that laying of our Saviour already produced, The servant that does not his Masters will, by reason he knows it not, shall be beaten with stripes, though fewer.
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But say an ignorance is inuincible, an ignorance of necessity, an ignorance that a man would, but cannot remoue: shall not such an ignorance excuse? No, it shall not,
But say an ignorance is invincible, an ignorance of necessity, an ignorance that a man would, but cannot remove: shall not such an ignorance excuse? No, it shall not,
but through his owne default he lost the same for himselfe and his posterity. A man may not for this complaine against Gods iustice, since that our first sinne hath deserued a greater punishment.
but through his own default he lost the same for himself and his posterity. A man may not for this complain against God's Justice, since that our First sin hath deserved a greater punishment.
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And this may serue for the illustration of the third part of my position, wherein I affirmed, that our ignorance of God and his truth is of it selfe sinne.
And this may serve for the illustration of the third part of my position, wherein I affirmed, that our ignorance of God and his truth is of it self sin.
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So foule a thing is ignorance. And therefore in this respect also its true, that Ignorance of God and his reuealed will is a sinne that is damnable and to be auoided. My obseruation thus established;
So foul a thing is ignorance. And Therefore in this respect also its true, that Ignorance of God and his revealed will is a sin that is damnable and to be avoided. My observation thus established;
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The Minister that neglects his duty, and either through insufficiency or idlenesse, suffereth the people to goe on in the waies of darknesse to their perdition, he becommeth accessary,
The Minister that neglects his duty, and either through insufficiency or idleness, suffers the people to go on in the ways of darkness to their perdition, he becomes accessary,
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Secondly, this may teach vs all to detest this ignorance of God and his reuealed will, and to seeke by all meanes to know God. They that content themselues to liue in their ignorance, and voluntarily submit themselues to be led by blind guides, such as cannot enforme them in the waies of the Lord, their estate is lamentable.
Secondly, this may teach us all to detest this ignorance of God and his revealed will, and to seek by all means to know God. They that content themselves to live in their ignorance, and voluntarily submit themselves to be led by blind guides, such as cannot inform them in the ways of the Lord, their estate is lamentable.
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Thirdly, it may serue to reproue a Popish practise, by which they endeuour by all meanes possible to keepe the people in blindnesse and ignorance, by taking away from them the light of Gods Word both read and preached;
Thirdly, it may serve to reprove a Popish practise, by which they endeavour by all means possible to keep the people in blindness and ignorance, by taking away from them the Light of God's Word both read and preached;
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that so keeping them blind-folded, they may doe with them at their pleasure, and like carrion Crowes hauing picked out their eyes, may make a prey of them.
that so keeping them blindfolded, they may do with them At their pleasure, and like carrion Crows having picked out their eyes, may make a prey of them.
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What else meane they, when they teach, that Ignorance is the mother of deuotion? I know that N. D. in his Wardword denieth this to be taught by any Catholique.
What Else mean they, when they teach, that Ignorance is the mother of devotion? I know that N. D. in his Wordword Denieth this to be taught by any Catholic.
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A Deane of Pauls, Doctor Cole by name, one chosen not onely to maintaine the assertions of the Papists against the Protestants in a disputation at Westminster, but appointed by the Bishops and other his Collegues, to be the mouth for them all;
A Deane of Paul's, Doctor Coal by name, one chosen not only to maintain the assertions of the Papists against the Protestants in a disputation At Westminster, but appointed by the Bishops and other his Colleagues, to be the Mouth for them all;
euen he in that honourable assembly of the Councell and Nobles, and frequent concourse of the Commons, did with great vehemency maintaine this position in these words:
even he in that honourable assembly of the Council and Nobles, and frequent concourse of the Commons, did with great vehemency maintain this position in these words:
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But it appeareth by the whole practise and policy of that side, that they are fully perswaded, that without deepe Ignorance of the people, it is not possible for their Church to stand.
But it appears by the Whole practice and policy of that side, that they Are Fully persuaded, that without deep Ignorance of the people, it is not possible for their Church to stand.
Verily it is with them, as it was with the Scribes and Pharises, those Hypocrites, vnto whom a woe is denounced by our Sauiour, Matth. 23.13. They shut vp the Kingdome of Heauen b•fore men.
Verily it is with them, as it was with the Scribes and Pharisees, those Hypocrites, unto whom a woe is denounced by our Saviour, Matthew 23.13. They shut up the Kingdom of Heaven b•fore men.
yet the truth is, by depriuing the people of knowledge, they depriue them also of saluation, and make them subiect to vtter destruction: and so by consequent they make themselues guilty of the sinne and ruine of the people of both which they haue beene the principall causes.
yet the truth is, by depriving the people of knowledge, they deprive them also of salvation, and make them Subject to utter destruction: and so by consequent they make themselves guilty of the sin and ruin of the people of both which they have been the principal Causes.
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NONLATINALPHABET Haotzerim in the originall is from the root NONLATINALPHABET Atzar, which signifieth to treasure vp, to hoard vp, to store vp, to lay vp as in a store house. And accordingly runne the translations:
Haotzerim in the original is from the root Atzar, which signifies to treasure up, to hoard up, to store up, to lay up as in a store house. And accordingly run the Translations:
the Greeke, NONLATINALPHABET, who treasure vp. So the old Latine, Thesaurizantes; Drusius, qui thesauirzant; Tremelius, Piscator, and Buxtorfius, qui thesauros faciunt: all these are for the gathering or making of treasures. Vatablus and Mercer haue, qui recondunt, who lay vp:
the Greek,, who treasure up. So the old Latin, Thesaurizantes; Drusius, qui thesauirzant; Tremelius, Piscator, and Buxtorf, qui Thesauros faciunt: all these Are for the gathering or making of treasures. Vatablus and Mercer have, qui recondunt, who lay up:
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NONLATINALPHABET Chamas vaschod. Chamas with the Greekes is NONLATINALPHABET, Vnrighteousnesse; with the old Interpreter, Iniquitas, its Iniquity; with Caluin, Oecolampadius, and Gualter Rapina, its Rauine; with Brentius Iniuria, its Iniury;
Chamas vaschod. Chamas with the Greeks is, Unrighteousness; with the old Interpreter, Iniquitas, its Iniquity; with Calvin, Oecolampadius, and Gualter Rapine, its Ravine; with Brent Iniuria, its Injury;
with Tremelius, Drusius, and Piscator, Violentia, its Violence; and so it is with vs. So, see stored vp in the first place, Vnrighteousnesse, Iniquity, Rauine, Iniury, and Violence. Next is,
with Tremelius, Drusius, and Piscator, Violence, its Violence; and so it is with us So, see stored up in the First place, Unrighteousness, Iniquity, Ravine, Injury, and Violence. Next is,
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NONLATINALPHABET Schod: and that is likewise diuersly translated: with the Greekes it is NONLATINALPHABET, Misery; with the old Latine it is Rapina, Rauine;
Schod: and that is likewise diversely translated: with the Greeks it is, Misery; with the old Latin it is Rapine, Ravine;
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The like phrase our Sauiour vseth, Luk. 16.9. Make to your selues De mammona iniquitatis, of the Mammon of vnrighteousnesse, or of the riches of vnrighteousnesse.
The like phrase our Saviour uses, Luk. 16.9. Make to your selves De Mammon iniquitatis, of the Mammon of unrighteousness, or of the riches of unrighteousness.
So here may we call the treasures of violence and robbery, such treasures as violent and cruell men, such as couetous men and robbers doe gather together by pilling, by polling, by robbing, by wasting, by spoiling, by ransacking the poore, fatherlesse, widowes, and other distressed persons.
So Here may we call the treasures of violence and robbery, such treasures as violent and cruel men, such as covetous men and robbers do gather together by pilling, by polling, by robbing, by wasting, by spoiling, by ransacking the poor, fatherless, Widows, and other distressed Persons.
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In their palaces ] By mentioning their palaces our Prophet here taxeth and twiteth the great ones of Israel, as if they had built stately and sumptuous houses, Ex pauperum sanguine, saith Mercer, of the bloud of the poore;
In their palaces ] By mentioning their palaces our Prophet Here Taxes and twiteth the great ones of Israel, as if they had built stately and sumptuous houses, Ex Pauperum sanguine, Says Mercer, of the blood of the poor;
yea saith Quadratus, Ex pauperum visceribus, of the very bowels of the poore; Ex bonis rapto partis, by goods gotten from the poore by catching and by pillage.
yea Says Quadratus, Ex Pauperum visceribus, of the very bowels of the poor; Ex bonis rapto partis, by goods got from the poor by catching and by pillage.
And he further intimateth that all this couetous and cruell dealing against the poore was from their great ones, Kings, Princes, Nobles, and Magistrates, whose duty it was, not onely nor to haue committed such enormities,
And he further intimateth that all this covetous and cruel dealing against the poor was from their great ones, Kings, Princes, Nobles, and Magistrates, whose duty it was, not only nor to have committed such enormities,
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Here then are the rulers of Samaria accused of violence and robbery, iust as the rulers of Ierusalem are, Esay 1.23. Thy Princes are rebellious and companions of theeues:
Here then Are the Rulers of Samaria accused of violence and robbery, just as the Rulers of Ierusalem Are, Isaiah 1.23. Thy Princes Are rebellious and Sodales of thieves:
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Euery one loueth gifts and followeth after rewards: they iudge not the fatherlesse, neither doth the cause of the widow come vnto them. Whence my obseruation is:
Every one loves Gifts and follows After rewards: they judge not the fatherless, neither does the cause of the widow come unto them. Whence my observation is:
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Magistrates, rulers, men in authority, such as grow to wealth by oppression, bribery, and vniust dealing, may from hence be noted to be men of violence and robbery.
Magistrates, Rulers, men in Authority, such as grow to wealth by oppression, bribery, and unjust dealing, may from hence be noted to be men of violence and robbery.
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Alexander asked him, Quid ei videretur, vt mare haberet infestum? What he meant to be so troublesome at Sea to rob all that passed by? The Pirat freely and stoutly replyed;
Alexander asked him, Quid ei videretur, vt mare haberet infestum? What he meant to be so troublesome At Sea to rob all that passed by? The Pirate freely and stoutly replied;
Quid tibi vt orbem terrarum? Nay, what meane you Alexander, to be so troublesome to rob all the world? What I doe, I doe it but with one ship, Et latro vocor, and must be called a theefe: you doe the like with a fleet, with a number of ships,
Quid tibi vt orbem terrarum? Nay, what mean you Alexander, to be so troublesome to rob all the world? What I do, I do it but with one ship, Et Latro vocor, and must be called a thief: you do the like with a fleet, with a number of ships,
He that filcheth or pilfereth, the least pinne, point or sticke of wood from his neighbour, he that moueth ancient bounds, the ancient bounds which his fathers haue made, with a purpose to encroach vpon his neighbours land;
He that filcheth or pilfereth, the least pin, point or stick of wood from his neighbour, he that moves ancient bounds, the ancient bounds which his Father's have made, with a purpose to encroach upon his neighbours land;
For we must not feare to tell you, you doe offend. And if your conscience tell you, your offence is great, runne not headlong into Hell without returning.
For we must not Fear to tell you, you do offend. And if your conscience tell you, your offence is great, run not headlong into Hell without returning.
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And so much be spoken of my second part, the speciall amplification of cruelty and couetousnesse, the sinnes of Samaria, taken from their violence and robberies, treasured vp in their palaces.
And so much be spoken of my second part, the special amplification of cruelty and covetousness, the Sins of Samaria, taken from their violence and robberies, treasured up in their palaces.
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My third part is the ratification of the whole accusation. NONLATINALPHABET Neum Iehouah, the Lord hath said it. They know not to doe right, saith the Lord, who store vp violence and robbery in their palace•. Saith the Lord.
My third part is the ratification of the Whole accusation. Neum Jehovah, the Lord hath said it. They know not to do right, Says the Lord, who store up violence and robbery in their palace•. Says the Lord.
He seeth them all. There is nothing so secret, nothing so abstracted from the senses of men, Vt creatoris aut lateat cognitionem, aut effugiat potestatem, that it may either lurke from the eye,
He sees them all. There is nothing so secret, nothing so abstracted from the Senses of men, Vt Creatoris Or lateat cognitionem, Or effugiat potestatem, that it may either lurk from the eye,
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The obscurity of their Cells and Dorters, the thicknesse of their walls, the closenesse of their Windowes, with the cloake of a strict profession, couering all, could not hide their sinnes from the eye of Heauen.
The obscurity of their Cells and Dorters, the thickness of their walls, the closeness of their Windows, with the cloak of a strict profession, covering all, could not hide their Sins from the eye of Heaven.
16. The bad angell sees thee, and the good sees thee, and he that is better than the Angels, farre aboue all principalities and powers, God Almighty, he sees thee.
16. The bad angel sees thee, and the good sees thee, and he that is better than the Angels, Far above all principalities and Powers, God Almighty, he sees thee.
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an Exornation, pertaining to the proposition deliuered in the second verse. It amplifieth the iniquitie of the Israelites from the testification of forren nations: as thus;
an Exornation, pertaining to the proposition Delivered in the second verse. It amplifieth the iniquity of the Israelites from the testification of foreign Nations: as thus;
Sith you of your selues are not touched with a conscience of your euill deeds, them, the Philistines and Aegyptians, I call as witnesses and Iudges of your impurity and vncleannesse.
Sith you of your selves Are not touched with a conscience of your evil Deeds, them, the philistines and egyptians, I call as Witnesses and Judges of your impurity and uncleanness.
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It is the scope of this passage. The passage consisteth of two parts, An Accusation, vers. 9, 10. A Commination, vers. 11. In the ninth verse, a part of the Accusation, two things haue beene obserued:
It is the scope of this passage. The passage Consisteth of two parts, an Accusation, vers. 9, 10. A Commination, vers. 11. In the ninth verse, a part of the Accusation, two things have been observed:
In the Proclamation, two sinnes were controuled: Cruelty, and Couetousnesse. Their Cruelty in their great tumults; their Couetousnesse in their oppressions.
In the Proclamation, two Sins were controlled: Cruelty, and Covetousness. Their Cruelty in their great tumults; their Covetousness in their oppressions.
In the tenth verse, the other part of the Accusation, those two enormities, Cruelty and Couetousnesse, are amplified from two Topickes; à genere, & à specie; from the Genus, thus:
In the tenth verse, the other part of the Accusation, those two enormities, Cruelty and Covetousness, Are amplified from two Topics; à genere, & à specie; from the Genus, thus:
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Now from the Accusation I proceed to the Commination, vers. 11. Therefore thus saith the Lord God, An aduersary there shall be euen round about the Land:
Now from the Accusation I proceed to the Commination, vers. 11. Therefore thus Says the Lord God, an adversary there shall be even round about the Land:
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to their violence and robbery stored vp in their palaces, vers. 10. The relation that this particle hath to those sinnes, sheweth that those sinnes are the cause of the punishment here denounced:
to their violence and robbery stored up in their palaces, vers. 10. The Relation that this particle hath to those Sins, shows that those Sins Are the cause of the punishment Here denounced:
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Because you, that are the Princes and Potentates of Samaria, doe oppresse the poore and needie, Therefore will I bring against you mightier than your selues, that shall oppresse and spoile you.
Because you, that Are the Princes and Potentates of Samaria, do oppress the poor and needy, Therefore will I bring against you Mightier than your selves, that shall oppress and spoil you.
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In this my Thesis, by euill I vnderstand malum poenae, the euill of punishment, or the euill of affliction. Affliction or punishment, whereof sinne is the cause, is two fold, internall or externall; either inward or outward. The inward pertaineth to the minde, the outward to the body.
In this my Thesis, by evil I understand malum Poenae, the evil of punishment, or the evil of affliction. Affliction or punishment, whereof sin is the cause, is two fold, internal or external; either inward or outward. The inward pertaineth to the mind, the outward to the body.
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Againe, affliction or punishment, whereof sinne is the cause, is either publike or priuate. Pubike afflictions, I call such wherof many men at once haue a sense and feeling:
Again, affliction or punishment, whereof sin is the cause, is either public or private. Pubike afflictions, I call such whereof many men At once have a sense and feeling:
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the waste done in them by fire, warre, euill beasts, pestilence, famine, tyrannie, persecution, the death of good Princes, heresie, schisme, euery common misery. All these are publike.
the waste done in them by fire, war, evil beasts, pestilence, famine, tyranny, persecution, the death of good Princes, heresy, Schism, every Common misery. All these Are public.
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It is causa NONLATINALPHABET, it is efficiens impellen•; it is the impulsiue cause of all afflictions or punishments: it fetcheth downe vengeance from the Maiestie of Heauen.
It is causa, it is Efficients impellen•; it is the impulsive cause of all afflictions or punishments: it Fetches down vengeance from the Majesty of Heaven.
It brought that same vniuersall deluge vpon the whole world, Gen. 7.17. It brought downe fire and brimstone vpon Sodome and Gomorrah, Gen. 19.24. It caused the Land of Canaan to spue out her inhabitants, Leuit. 18.25. It will make any Land sit mourning like a desolate widow, or a distressed mother, robbed of her children, and spoiled of all her comforts.
It brought that same universal deluge upon the Whole world, Gen. 7.17. It brought down fire and brimstone upon Sodom and Gomorrah, Gen. 19.24. It caused the Land of Canaan to spue out her inhabitants, Levites 18.25. It will make any Land fit mourning like a desolate widow, or a distressed mother, robbed of her children, and spoiled of all her comforts.
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It is that, whereof the Prophet Ieremie complaineth, Chap. 12.4. How long shall the Land mourne, and the herbes of euery field wither, for the wickednesse of them that dwell therein? Turne to the Prophecie of Micah, Chap. 1.4.
It is that, whereof the Prophet Ieremie Complaineth, Chap. 12.4. How long shall the Land mourn, and the herbs of every field wither, for the wickedness of them that dwell therein? Turn to the Prophecy of micah, Chap. 1.4.
Secondly, it may teach vs to iustifie God, whensoeuer hee shall •fflict vs, and to beare his visitation with patience. Wherefore doth a liuing man complaine, a man for the punishment of his sinnes? Lament. 3.39.
Secondly, it may teach us to justify God, whensoever he shall •fflict us, and to bear his Visitation with patience. Wherefore does a living man complain, a man for the punishment of his Sins? Lament. 3.39.
we haue transgressed, and rebelled against him, and therefore he afflicteth vs. My resolution shall be in the words of Micah the Prophet, Chap. 7.9. I will beare the indignation of the Lord, because I haue sinned against him.
we have transgressed, and rebelled against him, and Therefore he afflicts us My resolution shall be in the words of micah the Prophet, Chap. 7.9. I will bear the Indignation of the Lord, Because I have sinned against him.
And let this suffice to haue beene spoken of my first generall, the cause of the punishment here denounced, implied in this particle, Therefore. I proceed to my next generall, the Author of this punishment, the Lord God. Therefore, thus saith the Lord God.
And let this suffice to have been spoken of my First general, the cause of the punishment Here denounced, implied in this particle, Therefore. I proceed to my next general, the Author of this punishment, the Lord God. Therefore, thus Says the Lord God.
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With these two names of God, Adonai Iehouih, wee haue met twice alreadie in this Chapter, verse 7. and 8. Sith they are here againe, they are againe by vs to be saluted: but briefly. Adonai, the Lord.
With these two names of God, Adonai Jehovah, we have met twice already in this Chapter, verse 7. and 8. Sith they Are Here again, they Are again by us to be saluted: but briefly. Adonai, the Lord.
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It is the obseruation of the Massorets. Rambam maketh this name to be equiualent to the name Iehouah: so doth the Talmud. Yet is there a difference betweene them.
It is the observation of the Massorets. Rambam makes this name to be equivalent to the name Jehovah: so does the Talmud. Yet is there a difference between them.
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Adonai is the name of God of his sustentation and dominion; but Iehouih is his name of existing or being. By Adonai wee know that God alone is absolutely Lord, Ruler and Gouernour of all things; yea and our Lord.
Adonai is the name of God of his sustentation and dominion; but Jehovah is his name of existing or being. By Adonai we know that God alone is absolutely Lord, Ruler and Governor of all things; yea and our Lord.
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By Iehouih, that of himselfe and by himselfe, He euer was, is, and shall be: that of him all creatures haue their being; and that he giueth a reall being to all his promises and threats.
By Jehovah, that of himself and by himself, He ever was, is, and shall be: that of him all creatures have their being; and that he gives a real being to all his promises and Treats.
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Adonai Iehouih, the Lord God, he that is iudex iustissimus, the most iust Iudge, and suffereth not a sinne to passe without due punishment, He is here presented vnto you for the Author of the punishment here denounced.
Adonai Jehovah, the Lord God, he that is Judge iustissimus, the most just Judge, and suffers not a sin to pass without due punishment, He is Here presented unto you for the Author of the punishment Here denounced.
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And here by euill I vnderstand as in my former obseruation, the euill of punishment, or the euill of affliction, priuate or publike, internall, or externall: God is the Author of all.
And Here by evil I understand as in my former observation, the evil of punishment, or the evil of affliction, private or public, internal, or external: God is the Author of all.
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where by euill vnderstand with Tertullian lib. 2. aduersus Marcionem cap. 24. Mala non peccatoria, sed vltoria, Euill not of sinne, but of reuengement. In which sense wee are to take euill in all those places of holy writ, wherein God either bringeth or threatneth to bring euill vpon any.
where by evil understand with Tertullian lib. 2. Adversus Marcionem cap. 24. Mala non peccatoria, sed vltoria, Evil not of sin, but of revengement. In which sense we Are to take evil in all those places of holy writ, wherein God either brings or threatens to bring evil upon any.
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By euill in all such places, as in this my Thesis, we are to vnderstand the euill of reuengement, the euill of punishment, or the euill of affliction. Of euery such euill God is the Author.
By evil in all such places, as in this my Thesis, we Are to understand the evil of revengement, the evil of punishment, or the evil of affliction. Of every such evil God is the Author.
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The author of euill by accident! How is that? Why thus? When God withdraweth from the earth his heauenly benedictions, forbidding the clouds to giue their raine,
The author of evil by accident! How is that? Why thus? When God withdraweth from the earth his heavenly benedictions, forbidding the Clouds to give their rain,
or the Sunne his influence, and taking from vs our health, our peace, or any other temporall blessing, hee is the author of euill. And this may serue for the proofe and explanation of my second Doctrine, which was, Of all the euill that befalleth man in this life, God is the Author.
or the Sun his influence, and taking from us our health, our peace, or any other temporal blessing, he is the author of evil. And this may serve for the proof and explanation of my second Doctrine, which was, Of all the evil that befalls man in this life, God is the Author.
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Secondly, from hence may be confuted, the vaine opinion of Fortune, whereunto many Philosophers and carnall ignorant people vse to ascribe those things whereof they see not an apparant cause.
Secondly, from hence may be confuted, the vain opinion of Fortune, whereunto many Philosophers and carnal ignorant people use to ascribe those things whereof they see not an apparent cause.
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What more casuall in this world than Lottery? Yet, therein nothing falleth out by fortune, but all is wholly and altogether directed by the infinite and eternall prouidence of Almighty God:
What more casual in this world than Lottery? Yet, therein nothing falls out by fortune, but all is wholly and altogether directed by the infinite and Eternal providence of Almighty God:
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yet in their afflictions he yeeldeth them comfort. Saint Paul blesseth God for it, 2 Cor. 1.3. Blessed be God, euen the Father of our Lord Iesus Christ, the Father of mercies, and the God of all comfort, who comforteth vs in all our tribulation.
yet in their afflictions he yields them Comfort. Saint Paul Blesses God for it, 2 Cor. 1.3. Blessed be God, even the Father of our Lord Iesus christ, the Father of Mercies, and the God of all Comfort, who comforts us in all our tribulation.
An aduersary there shall be euen round about the Land ] The old Interpreter translates it, Tribulabitur & circuietur terra; the Land shall be troubled and compassed about.
an adversary there shall be even round about the Land ] The old Interpreter translates it, Tribulabitur & circuietur terra; the Land shall be troubled and compassed about.
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NONLATINALPHABET Tsar in the originall is rendred Arctator by Montanus; Tribulator, by Oecolampadius; Aduersarius, by Caluin and Drusius; Hostis, by Tremelius, Piscator, and Gualter; It is Tribulatio with Vatablus and Mercer; but Angustiae with Ionathan. Well;
Tsar in the original is rendered Arctator by Montanus; Tribulator, by Oecolampadius; Adversary, by Calvin and Drusius; Hostis, by Tremelius, Piscator, and Gualter; It is Tribulatio with Vatablus and Mercer; but Angustiae with Ionathan. Well;
be it either Arctato•, or Tribulator, or an Aduersary, or an Enemie; or be it Tribulation, or be it Anguish; it is not in a little part or corner of the Land,
be it either Arctato•, or Tribulator, or an Adversary, or an Enemy; or be it Tribulation, or be it Anguish; it is not in a little part or corner of the Land,
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but in circuitu terra, it is in the circuit of the Land, it enuironeth the whole Land. The Septuagint haue a reading by themselues, NONLATINALPHABET: Tyre shall be made desolate;
but in circuitu terra, it is in the circuit of the Land, it environeth the Whole Land. The septuagint have a reading by themselves,: Tyre shall be made desolate;
Tyrus is in Hebrew Tzor; so is it in the first Chapter of this prophecie, vers. 9 It seemes the S ptuagint did in this place reade Tzor, as also Aquila once did reade.
Tyre is in Hebrew Tzor; so is it in the First Chapter of this prophecy, vers. 9 It seems the S ptuagint did in this place read Tzor, as also Aquila once did read.
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He with his armies is to come against the Citie and Kingdome of Samaria: he shall so beset and beleaguer the whole countrey round about, that there shall be no escaping for any of the inhabitants.
He with his armies is to come against the city and Kingdom of Samaria: he shall so beset and beleaguer the Whole country round about, that there shall be no escaping for any of the inhabitants.
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According to this prediction it came to passe some sixty fiue yeares after, in the ninth yeare of the reigne of Hoshea son of Elah King of Israel, as it is, 2 King. 17.6. An aduersary there shall be euen round about the Land ] Now from this circumstance of the Siege of Samaria so long before threatned, ariseth this obseruation, Gods threatning to punish long before he punisheth, are inuitations to repentance.
According to this prediction it Come to pass Some sixty fiue Years After, in the ninth year of the Reign of Hoshea son of Elah King of Israel, as it is, 2 King. 17.6. an adversary there shall be even round about the Land ] Now from this circumstance of the Siege of Samaria so long before threatened, arises this observation, God's threatening to Punish long before he Punisheth, Are invitations to Repentance.
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He threatneth, saith S. Chrysostome, Hom. 12. in Genes. Vt nobis correctis, minas ad opus minimè perducat, that we being amended, his menacing need not take effect.
He threatens, Says S. Chrysostom, Hom. 12. in Genesis. Vt nobis correctis, minas ad opus minimè perducat, that we being amended, his menacing need not take Effect.
If this were not the end of Gods threatnings, why doth Zephaniah Chap. 2.1, 2. thus exhort the Iewes? Gather your selues together, yea gather together, O Nation not desired.
If this were not the end of God's threatenings, why does Zephaniah Chap. 2.1, 2. thus exhort the Iewes? Gather your selves together, yea gather together, Oh nation not desired.
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Because Gods will is, rather to terrifie them, than to lay punishments vpon them, he incites them to repentance, that he be not driuen to doe, as he hath threatned.
Because God's will is, rather to terrify them, than to lay punishments upon them, he incites them to Repentance, that he be not driven to do, as he hath threatened.
This is that same NONLATINALPHABET, it is the goodnesse, the forbearance, the long suffering of God, whereof Saint Paul speaketh, Rom. 2.4. Despisest thou, O man, the riches of his goodnesse and forbearance, and long suffering, not knowing that the goodnesse of God leadeth thee to repentance? It leadeth to repentance.
This is that same, it is the Goodness, the forbearance, the long suffering of God, whereof Saint Paul speaks, Rom. 2.4. Despisest thou, Oh man, the riches of his Goodness and forbearance, and long suffering, not knowing that the Goodness of God leads thee to Repentance? It leads to Repentance.
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because if after threatning repentance follow, it procureth the forgiuenesse of sinne, and taketh away the cause of the punishment. Sinne is the cause of Gods iudgements; this wee heard euen now.
Because if After threatening Repentance follow, it procureth the forgiveness of sin, and Takes away the cause of the punishment. Sin is the cause of God's Judgments; this we herd even now.
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For so saith the Lord, Ez•ch. 33.14, 15. When I say vnto the wicked, Thou shalt surely die, if hee turne from his sinne and doe that which is lawfull and right, hee shall surely liue, he shall not die.
For so Says the Lord, Ez•ch. 33.14, 15. When I say unto the wicked, Thou shalt surely die, if he turn from his sin and do that which is lawful and right, he shall surely live, he shall not die.
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when he threatneth, is not the destruction of them that are threatned, but their amendment. For thus saith the Lord, Ezech. 18.23. Haue I any pleasure at all that the wicked should die, and not that he should returne from his wayes and liue? This by way of interrogation. But it is by way of assertion, Ezech. 33.11. and is backed with an oath;
when he threatens, is not the destruction of them that Are threatened, but their amendment. For thus Says the Lord, Ezekiel 18.23. Have I any pleasure At all that the wicked should die, and not that he should return from his ways and live? This by Way of interrogation. But it is by Way of assertion, Ezekiel 33.11. and is backed with an oath;
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The first is to teach vs, that in the greatest and most fearefull threatnings of Gods iudgements, there is comfort remaining, hope of grace and mercy to be found, health in sicknesse, and life in death.
The First is to teach us, that in the greatest and most fearful threatenings of God's Judgments, there is Comfort remaining, hope of grace and mercy to be found, health in sickness, and life in death.
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It is your parts whensoeuer you shall heare of the threatnings of Gods iudgements against sinners, to stirre vp your selues vnto repentance, thereby to preuent the wrath of God and to stay his iudgements.
It is your parts whensoever you shall hear of the threatenings of God's Judgments against Sinners, to stir up your selves unto Repentance, thereby to prevent the wrath of God and to stay his Judgments.
Hee raiseth vp the Chaldeans against the kingdome of Iudah, Habac. 1.6. I raise vp the Chaldeans, that bitter and hasty Nation, which shall march thorow the breadth of the land, to possesse the dwelling places that are not theirs.
He Raiseth up the Chaldeans against the Kingdom of Iudah, Habakkuk 1.6. I raise up the Chaldeans, that bitter and hasty nation, which shall march thorough the breadth of the land, to possess the Dwelling places that Are not theirs.
The extent or greatnesse of the Kingdome whereof thou art, what can it auaile thee? Hee that once for sinne couered the whole earth with an armie of waters, can now for sinne enuiron the greatest kingdome of the earth with an armie of warriours. And flagellum inundans cum transierit, eritis ei in conculcationem, Esay 28.18.
The extent or greatness of the Kingdom whereof thou art, what can it avail thee? He that once for sin covered the Whole earth with an army of waters, can now for sin environ the greatest Kingdom of the earth with an army of warriors. And flagellum inundans cum transierit, You will be ei in conculcationem, Isaiah 28.18.
O let vs therefore with a sweet feeling acknowledge the infinite loue and compassion of God towards this Kingdome, in so long preseruing it from all hostile inuasion.
O let us Therefore with a sweet feeling acknowledge the infinite love and compassion of God towards this Kingdom, in so long preserving it from all hostile invasion.
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There was indeed an inuasion in the yeare 88. intended against this Kingdome by a supposed inuincible Armado. It gloried in strength, munition, ships, preparations and confederates.
There was indeed an invasion in the year 88. intended against this Kingdom by a supposed invincible Armado. It gloried in strength, munition, ships, preparations and confederates.
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It was the Lords mercy towards vs to crosse, to curse that proud attempt. The winds and seas by his appointment fought against them, and we were deliuered.
It was the lords mercy towards us to cross, to curse that proud attempt. The winds and Seas by his appointment fought against them, and we were Delivered.
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as in some fortification: whether it were the substance of their riches, or the munitions of their Cities, or the multitude of their souldiers, or the armies of their adherents. Whatsoeuer it be, downe it must.
as in Some fortification: whither it were the substance of their riches, or the munitions of their Cities, or the multitude of their Soldiers, or the armies of their adherents. Whatsoever it be, down it must.
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Now sith it hath pleased God to continue vnto vs hitherto our peace and plenty; and we sit euery one vnder his Vine, and vnder his Fig-tree, whilst our neighbour-nations are shaken and tossed with the tempest of warres, and all things round about vs are in an vproare;
Now sith it hath pleased God to continue unto us hitherto our peace and plenty; and we fit every one under his Vine, and under his Fig tree, while our neighbour-nations Are shaken and tossed with the tempest of wars, and all things round about us Are in an uproar;
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and pray we for the continuance of this our happinesse: that there be no taste of the sharpnes and misery of war among vs, that there be no assaulting of our Cities, that there be no sorrow of heart,
and pray we for the Continuance of this our happiness: that there be no taste of the sharpness and misery of war among us, that there be no assaulting of our Cities, that there be no sorrow of heart,
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nor weeping of eyes, nor wringing of hands, nor shriking of voices among vs. Will you take direction for your prayer from the royall Prophet? Pray then as hee hath directed, Psalm. 144.12. Pray, that our sonnes may be as plants growen vp in their youth, that our daughters may be as corner stones polished after the similitude of a palace, that our garners may befull, affoording all manner of store:
nor weeping of eyes, nor wringing of hands, nor shrieking of voices among us Will you take direction for your prayer from the royal Prophet? prey then as he hath directed, Psalm. 144.12. prey, that our Sons may be as plants grown up in their youth, that our daughters may be as corner stones polished After the similitude of a palace, that our garners may befull, affording all manner of store:
I haue done with the Siege, and am come to the Victory. NONLATINALPHABET Vehoridh mimmek gnuzzek, word for word, and he shall cause thy strength to come downe.
I have done with the Siege, and am come to the Victory. Vehoridh mimmek gnuzzek, word for word, and he shall cause thy strength to come down.
Dejiciet à te robur tuum, He shall cast downe thy strength from thee, so Tremelius, Piscator, Drusius, and Gualter; Tollet, he shall take it away from thee,
Dejiciet à te robur tuum, He shall cast down thy strength from thee, so Tremelius, Piscator, Drusius, and Gualter; Tollet, he shall take it away from thee,
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so Caluin; Detrahet, he shall pull it downe, so Vatablus; Deducet, he shall bring it downe, so Oecolampadius. The Vulgar Latine turnes it passiuely, Detrabetur ex te fortitudo tua, thy strength shall be brought downe from thee.
so Calvin; Detrahet, he shall pull it down, so Vatablus; Deducet, he shall bring it down, so Oecolampadius. The vulgar Latin turns it passively, Detrabetur ex te fortitudo tua, thy strength shall be brought down from thee.
My obseruation here shall be that of Albertus, Vltioni diuina nulla obsistere potest fortitudo: No strength shall be able to withstand diuine reuengement.
My observation Here shall be that of Albert, Ultioni Divine nulla obsistere potest fortitudo: No strength shall be able to withstand divine revengement.
For there is no strength against the Lord. No strength! None at all. So saith Esay, Chap. 2.12. The day of the Lord of Hosts shall bee vpon euery one that is proud and loftie, vpon euery one that is lifted vp;
For there is no strength against the Lord. No strength! None At all. So Says Isaiah, Chap. 2.12. The day of the Lord of Hosts shall be upon every one that is proud and lofty, upon every one that is lifted up;
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vpon all the Cedars of Lebanon, vpon all the Okes of Bashan; vpon all high Mountaines and Hilles; vpon euery high Tower, and vpon euery fenced wall; vpon all the ships of Tarshish, and vpon all Pictures of desire: the loftinesse of man shall be bowed downe, and the haughtinesse of man shall be made low. The Lord alone shall be exalted in that day. In that day when the Lord shall send a power against a Land,
upon all the Cedars of Lebanon, upon all the Oaks of Bashan; upon all high Mountains and Hills; upon every high Tower, and upon every fenced wall; upon all the ships of Tarshish, and upon all Pictures of desire: the loftiness of man shall be bowed down, and the haughtiness of man shall be made low. The Lord alone shall be exalted in that day. In that day when the Lord shall send a power against a Land,
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for the iniquity thereof, all strength shall faile before him. This is that we reade, Esai. 26.5. In the Lord Iehouah is euerlasting strength: For he bringeth downe them that dwell on high; the lofty City he layeth it low; he layeth low euen to the ground; he bringeth it euen to the dust.
for the iniquity thereof, all strength shall fail before him. This is that we read, Isaiah. 26.5. In the Lord Jehovah is everlasting strength: For he brings down them that dwell on high; the lofty city he Layeth it low; he Layeth low even to the ground; he brings it even to the dust.
Erit fortitudo vestra, vt fauilla stupae, your strength shall be as the imbers of tow, & opus vestrum, and the worke of your strength shall be as a sparke; they shall both burne together,
Erit fortitudo Vestra, vt fauilla stupae, your strength shall be as the embers of tow, & opus Vestrum, and the work of your strength shall be as a spark; they shall both burn together,
A second is, because there is no strength, but it is of God and from God. Vastatum superrobustum roborat, Amos 5.9. God aboue is he that strengthneth the spoiled against the strong, and maketh the spoiled to come with might against the fortresse.
A second is, Because there is no strength, but it is of God and from God. Vastatum superrobustum roborat, Amos 5.9. God above is he that strengtheneth the spoiled against the strong, and makes the spoiled to come with might against the fortress.
One is, to teach vs, neuer to put any affiance in our owne strength, but so to vse all good meanes for our defence, that still wee rely vpon the Lord for successe.
One is, to teach us, never to put any affiance in our own strength, but so to use all good means for our defence, that still we rely upon the Lord for success.
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The Lord is my rocke, and my fortresse, and my deliuerer: my God, my strength in whom I will trust, my buckler and the horne of my saluation, and my high tower. The Lord is my strength.
The Lord is my rock, and my fortress, and my deliverer: my God, my strength in whom I will trust, my buckler and the horn of my salvation, and my high tower. The Lord is my strength.
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yea alwayes, to approach vnto the throne of grace by humble prayer, to begge of God his protection against all the assaults of our enemies, that they neuer preuaile against vs to take away our strength.
yea always, to approach unto the throne of grace by humble prayer, to beg of God his protection against all the assaults of our enemies, that they never prevail against us to take away our strength.
The Vulgar Latine saith, Diripientur aedes tuae, thy houses shall be spoiled. Petrus Lusitanus preferreth Palaces, as best agreeing with the Hebrew. He is in the right.
The vulgar Latin Says, Diripientur aedes tuae, thy houses shall be spoiled. Peter Lusitanus preferreth Palaces, as best agreeing with the Hebrew. He is in the right.
for the Palaces of Samaria, wherein the Princes, Magistrates, and Rulers of Samaria, did store vp the treasures of violence and robbery, as wee saw vpon the former verse. So the meaning may be thus:
for the Palaces of Samaria, wherein the Princes, Magistrates, and Rulers of Samaria, did store up the treasures of violence and robbery, as we saw upon the former verse. So the meaning may be thus:
Palatia tua, Thy Palaces, O Samaria, which were as the receptacles, caues, or dens, in which thou didst treasure vp thy goods gotten from the poore by violence and wrong, diripientur, they shall be spoiled:
Palatia tua, Thy Palaces, Oh Samaria, which were as the receptacles, caves, or dens, in which thou didst treasure up thy goods got from the poor by violence and wrong, diripientur, they shall be spoiled:
They who sought the life of Daniel, sinned in causing him to be cast into the Lions den. How were they for so sinning punished? God might haue reuenged himselfe vpon them by his owne immediate hand, but would not.
They who sought the life of daniel, sinned in causing him to be cast into the Lions den. How were they for so sinning punished? God might have revenged himself upon them by his own immediate hand, but would not.
It was Dauids sinne to commit adultery with Ʋriahs wife, and to slay her husband with the sword of the Ammonites. How was he for so sinning punished? He was paid home and punished in his owne kinde. To reward and serue him,
It was David sin to commit adultery with Ʋriahs wife, and to slay her husband with the sword of the Ammonites. How was he for so sinning punished? He was paid home and punished in his own kind. To reward and serve him,
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A tent is spread for Absolom vpon the house top, and he lyeth with his fathers Concubines in the sight of all Israel, 2 Sam. 16.22. Amnon deflowreth his sister Tamar, 2 Sam. 13.14.
A tent is spread for Absalom upon the house top, and he lies with his Father's Concubines in the sighed of all Israel, 2 Sam. 16.22. Amnon deflowreth his sister Tamar, 2 Sam. 13.14.
Hereof are we assured, Gen. 9 6. Who so sheddeth mans bloud, by man shall his bleud be shed. So saith our Sauiour in the Gospell, Matth. 26.51. All they that take the sword, shall perish with the sword.
Hereof Are we assured, Gen. 9 6. Who so sheds men blood, by man shall his bleud be shed. So Says our Saviour in the Gospel, Matthew 26.51. All they that take the sword, shall perish with the sword.
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as if his murthers had beene forgotten, but at length vengeance came home vnto him, and suffered not his hoare head to goe downe to the graue in peace;
as if his murders had been forgotten, but At length vengeance Come home unto him, and suffered not his hoar head to go down to the graven in peace;
for his bloud was shed, 1 King. 2.34. Memorable is the example of Adoni-Bezek, who being taken by Iudah and Simeon, had his thumbes and great toes cut off.
for his blood was shed, 1 King. 2.34. Memorable is the Exampl of Adoni-Bezek, who being taken by Iudah and Simeon, had his thumbs and great toes Cut off.
If Haman set vp a gallowes to hang vp Mordecai, Haman may be the first that shall be hanged thereon, Esther 7.10. It is the law of equalitie and equitie, that men suffer the same things of others, which they haue offered vnto others.
If Haman Set up a gallows to hang up Mordecai, Haman may be the First that shall be hanged thereon, Esther 7.10. It is the law of equality and equity, that men suffer the same things of Others, which they have offered unto Others.
Our Sauiour Christ in his Sermon vpon the Mount thus deliuers it; With what measure yee mete, it shall be measured to you againe, Matth. 7.2. Whereupon one saith after this manner;
Our Saviour christ in his Sermon upon the Mount thus delivers it; With what measure ye meet, it shall be measured to you again, Matthew 7.2. Whereupon one Says After this manner;
According to this law of equitie it is said, Reu. 3.10. He that leadeth into captiuity, shall be led into captiuity: And Esay 33.1. They that deale treacherously with others, shall haue others to deale treacherously with them;
According to this law of equity it is said, Reu. 3.10. He that leads into captivity, shall be led into captivity: And Isaiah 33.1. They that deal treacherously with Others, shall have Others to deal treacherously with them;
Are punishments proportionable to the offences? One reason hereof may be, because the iustice of God is hereby cleared, and the mouth of iniquitie stopped.
are punishments proportionable to the offences? One reason hereof may be, Because the Justice of God is hereby cleared, and the Mouth of iniquity stopped.
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When God retaileth vs according to the sinne that we haue committed, what can we alleage or answer for our selues? Surely, we cannot haue any excuse, pretence or allegation for our selues,
When God retaileth us according to the sin that we have committed, what can we allege or answer for our selves? Surely, we cannot have any excuse, pretence or allegation for our selves,
Vpon this equity is grounded the Law of retaliation, by which God requireth of the hands of Magistrates, that they recompence life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe, Exod. 21.23. The Law is repeated, Leuit. 24.19, 20. If a man cause a blemish in his neighbour:
Upon this equity is grounded the Law of retaliation, by which God requires of the hands of Magistrates, that they recompense life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe, Exod 21.23. The Law is repeated, Levites 24.19, 20. If a man cause a blemish in his neighbour:
so shall it be done to him againe. Now if God hath made a law for Magistrates to recompence the sinner according to the manner of his sinne, we may not doubt but that God himselfe will measure his punishments according to the rule of iustice and equitie.
so shall it be done to him again. Now if God hath made a law for Magistrates to recompense the sinner according to the manner of his sin, we may not doubt but that God himself will measure his punishments according to the Rule of Justice and equity.
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Now one vse of this doctrine is to teach vs, to set a watch ouer our selues, to keepe out the practise of sinne, that carrieth such a taile and traine after it.
Now one use of this Doctrine is to teach us, to Set a watch over our selves, to keep out the practice of sin, that Carrieth such a tail and train After it.
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This is a notable bridle to induce vs to abstaine from all kinde of sinne: to abstaine from whoredome and drunkennesse, the sinnes that rage among carnall men.
This is a notable bridle to induce us to abstain from all kind of sin: to abstain from whoredom and Drunkenness, the Sins that rage among carnal men.
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Because Magistrates are slacke and carelesse in punishing of these sinnes, God bringeth vpon such as continue in them very loathsome and noysome diseases;
Because Magistrates Are slack and careless in punishing of these Sins, God brings upon such as continue in them very loathsome and noisome diseases;
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Againe, from hence we learne to be patient vnder the punishments that doe befall vs. Sith God doth punish vs in that wherein we haue offended, when we feele that God hath found vs out,
Again, from hence we Learn to be patient under the punishments that do befall us Sith God does Punish us in that wherein we have offended, when we feel that God hath found us out,
For our more easie proceeding at this time, let it please you to obserue with me two things: 1 An introduction to a similitude, Thus saith the Lord. 2 The similitude it selfe;
For our more easy proceeding At this time, let it please you to observe with me two things: 1 an introduction to a similitude, Thus Says the Lord. 2 The similitude it self;
Thirdly, this may serue to checke all cruell and mercilesse oppressours, such as grinde the faces of the poore, and spoile the needie by their couetous and corrupt dealing, pulling from them, that which is their owne, without conscience of sinne,
Thirdly, this may serve to check all cruel and merciless Oppressors's, such as grind the faces of the poor, and spoil the needy by their covetous and corrupt dealing, pulling from them, that which is their own, without conscience of sin,
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the spoiler shall be spoiled, the robber shall be robbed, the oppressour shall be oppressed: and they that deale violently with others, shall haue others to deale violently with them. Wherefore, whatsoeuer you would that men should doe vnto you, euen so doe vnto them, for this is the Law of equitie.
the spoiler shall be spoiled, the robber shall be robbed, the oppressor shall be oppressed: and they that deal violently with Others, shall have Others to deal violently with them. Wherefore, whatsoever you would that men should do unto you, even so do unto them, for this is the Law of equity.
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The Commination was a denunciation or a menacing of the iudgement of God against the Kingdome of the ten Tribes, the people of Israel. The iudgement was a conquest by warre,
The Commination was a denunciation or a menacing of the judgement of God against the Kingdom of the ten Tribes, the people of Israel. The judgement was a conquest by war,
Now is the conquest amplified, from the sad and fearefull euent thereof, which our Prophet here deliuereth by a Similitude taken from the experience of a Shepheard.
Now is the conquest amplified, from the sad and fearful event thereof, which our Prophet Here Delivereth by a Similitude taken from the experience of a Shepherd.
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Such shall be the conquest of the Assyrians against the Israelites, that the Israelites shall be no more able to resist the Assyrians, than a silly Sheepe is able to resist a Lion.
Such shall be the conquest of the Assyrians against the Israelites, that the Israelites shall be no more able to resist the Assyrians, than a silly Sheep is able to resist a lion.
The Israelites trusted in the multitude of their people, in the valour of their souldiers, in their fenced Cities, among which the chiefe were Samaria and Damascus; for they had enlarged their territories euen vnto Damascus. Therefore it seemed to them impossible, that any forreine power should preuaile against them.
The Israelites trusted in the multitude of their people, in the valour of their Soldiers, in their fenced Cities, among which the chief were Samaria and Damascus; for they had enlarged their territories even unto Damascus. Therefore it seemed to them impossible, that any foreign power should prevail against them.
To beat downe this vaine confidence of theirs, Amos here bringeth this rurall and pastorall Similitude, assuring them, that those things, whereupon they rely for safety, shall be so farre from doing them any good, that few, very few of them shall escape the hand of the enemie.
To beatrice down this vain confidence of theirs, Amos Here brings this rural and pastoral Similitude, assuring them, that those things, whereupon they rely for safety, shall be so Far from doing them any good, that few, very few of them shall escape the hand of the enemy.
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And he repeateth it to iustifie his calling: to shew, that albeit he formerly liued the life of a Shepheard, yet now he ha•h his calling to be a Prophet from the Lord, Iehouah. Whence my obseruation is:
And he repeateth it to justify his calling: to show, that albeit he formerly lived the life of a Shepherd, yet now he ha•h his calling to be a Prophet from the Lord, Jehovah. Whence my observation is:
No man taketh this honour to himselfe, but he that is called of God, as Aaron was. Now that Aaron and his sonnes were consecrated to the Priests office by the authority and appointment of God, it is plaine by the eighth Chapter of Leuiticus, wherein are set downe the sacrifices and ceremonies vsed at the Consecration, together with the place and time thereof.
No man Takes this honour to himself, but he that is called of God, as Aaron was. Now that Aaron and his Sons were consecrated to the Priests office by the Authority and appointment of God, it is plain by the eighth Chapter of Leviticus, wherein Are Set down the Sacrifices and ceremonies used At the Consecration, together with the place and time thereof.
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Thereby it appeareth, that the office of holy Priest-hood was not of man, nor from man; but God Almighty did first institute and ordaine it by his owne expresse commandement.
Thereby it appears, that the office of holy Priesthood was not of man, nor from man; but God Almighty did First institute and ordain it by his own express Commandment.
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Then being ordained, he confirmed the honour and reputation of it, by that great miracle of the budding of Aarons rod, Num. 17.8. The rod of Aaron for the house of Leui, brought forth buds, and bloomed blossomes, and yeelded Almonds. Thus was the institution of holy Priesthood from God alone.
Then being ordained, he confirmed the honour and reputation of it, by that great miracle of the budding of Aaron's rod, Num. 17.8. The rod of Aaron for the house of Levi, brought forth buds, and bloomed blossoms, and yielded Almonds. Thus was the Institution of holy Priesthood from God alone.
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but were all called of God, and in the name of God they declared vnto the people his visions and his words: which is intimated by those passages, very obuious in the writings of the Prophets; as the vision of Esaiah, the vision of Obadiah, the burden of Nineueh in the booke of the vision of Nahum; the burden which Habakkuk the Prophet did see;
but were all called of God, and in the name of God they declared unto the people his visions and his words: which is intimated by those passages, very obvious in the writings of the prophets; as the vision of Isaiah, the vision of Obadiah, the burden of Nineveh in the book of the vision of Nahum; the burden which Habakkuk the Prophet did see;
the burden of the word of the Lord to Israel by Malachy: the word of the Lord which came to Hosea, to Ioel, to Ionah, to Micah, to Zephaniah, to Haggai, to Zachariah. The Lord hath spoken; Heare yee the word of the Lord: Thus saith the Lord; Saith the Lord.
the burden of the word of the Lord to Israel by Malachy: the word of the Lord which Come to Hosea, to Joel, to Jonah, to micah, to Zephaniah, to Chaggai, to Zachariah. The Lord hath spoken; Hear ye the word of the Lord: Thus Says the Lord; Says the Lord.
The holy Apostles of Christ, whence had they their calling? were they not all openly ordained by Christ himselfe? Neuer did any of them execute that office,
The holy Apostles of christ, whence had they their calling? were they not all openly ordained by christ himself? Never did any of them execute that office,
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Paul a seruant of Iesus Christ called to bee an Apostle, not of men, neither by man, but by Iesus Christ, and God the Father. Iames a seruant of God, and of the Lord Iesus Christ:
Paul a servant of Iesus christ called to be an Apostle, not of men, neither by man, but by Iesus christ, and God the Father. James a servant of God, and of the Lord Iesus christ:
So had the blessed Euangelists. So, all those, whom Christ gaue vnto his Church for the instruction thereof, Ephes. 4.11. He gaue some Apostles; and some Prophets;
So had the blessed Evangelists. So, all those, whom christ gave unto his Church for the instruction thereof, Ephesians 4.11. He gave Some Apostles; and Some prophets;
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And all these haue the assurance of their calling from God. Who so hath it not, he is not to be vouchsafed the name of Prophet, or Apostle, or Euangelist, or Pastor, or Teacher: for he is an Intruder.
And all these have the assurance of their calling from God. Who so hath it not, he is not to be vouchsafed the name of Prophet, or Apostle, or Evangelist, or Pastor, or Teacher: for he is an Intruder.
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And great is the danger of Intrusion. Euery Intruder was to be put to death. The Law for it is, Num. 1.51. Euery stranger that commeth nigh vnto the Tabernacle, shall be put to death:
And great is the danger of Intrusion. Every Intruder was to be put to death. The Law for it is, Num. 1.51. Every stranger that comes High unto the Tabernacle, shall be put to death:
who, because they had looked into the Arke of the Lord, contrary to the Law, were smitten with a great slaughter to the number of fifty thousand and threescore and ten men.
who, Because they had looked into the Ark of the Lord, contrary to the Law, were smitten with a great slaughter to the number of fifty thousand and threescore and ten men.
who because he touched the Arke of God contrary to the Law, was punished with sudden death, and stricken with the immediate hand of God that fell vpon him, to the terrour of others,
who Because he touched the Ark of God contrary to the Law, was punished with sudden death, and stricken with the immediate hand of God that fell upon him, to the terror of Others,
Now from the danger of intrusion, thus laid open, we may inferre the vnlawfulnesse of medling with ministeriall function in the Church, without assurance of calling from God.
Now from the danger of intrusion, thus laid open, we may infer the unlawfulness of meddling with ministerial function in the Church, without assurance of calling from God.
The same may be inferred vpon the blame which God layeth vpon false Prophets, Ierem. 14.14. I sent them not, neither haue I commanded them, neither spake I vnto them, yet they prophesie. And Chap. 23.21. I haue not sent these Prophets, yet they runne: I haue not spoken to them, yet they prophesied. They haue prophesied? What;
The same may be inferred upon the blame which God Layeth upon false prophets, Jeremiah 14.14. I sent them not, neither have I commanded them, neither spoke I unto them, yet they prophesy. And Chap. 23.21. I have not sent these prophets, yet they run: I have not spoken to them, yet they prophesied. They have prophesied? What;
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Thus haue they done, but I sent them not, nor commanded them, nor spake vnto them. This blame thus laid by the Lord vpon wicked and false Teachers for running before they are sent, and preaching before they are called, enforceth the acknowledgement of the point hitherto deliuered, that It is not lawfull for any man to take vpon him ministeriall function in the Church without assurance of calling from God.
Thus have they done, but I sent them not, nor commanded them, nor spoke unto them. This blame thus laid by the Lord upon wicked and false Teachers for running before they Are sent, and preaching before they Are called, enforceth the acknowledgement of the point hitherto Delivered, that It is not lawful for any man to take upon him ministerial function in the Church without assurance of calling from God.
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This calling, the assurance whereof we are to haue, is either immediate and •xtraordinary, or mediate and ordinary. The first is, where God calleth immediatly without the ministery of man;
This calling, the assurance whereof we Are to have, is either immediate and •xtraordinary, or mediate and ordinary. The First is, where God calls immediately without the Ministry of man;
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Both these callings, as well the mediate as the immediate, the ordinary as the extraordinary, are of God: that of God alone; this of God by man: and of this especially is the doctrine hitherto proued to be vnderstood:
Both these callings, as well the mediate as the immediate, the ordinary as the extraordinary, Are of God: that of God alone; this of God by man: and of this especially is the Doctrine hitherto proved to be understood:
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The point hitherto handled serueth for the confutation of the Anabaptist, and other fanaticall spirits, who runne without calling, and preach though they be not sent:
The point hitherto handled serveth for the confutation of the Anabaptist, and other fanatical spirits, who run without calling, and preach though they be not sent:
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contrary to that of Saint Paul Rom. 10.5. How shall they preach, except they bee sent? And yet will these men, if they meet with a Minister that is lawfully and orderly called, demand of him, Quis te elegit? Sir, Who hath chosen you? though themselues haue no calling at all; no, not from their blind Church:
contrary to that of Saint Paul Rom. 10.5. How shall they preach, except they be sent? And yet will these men, if they meet with a Minister that is lawfully and orderly called, demand of him, Quis te elegit? Sir, Who hath chosen you? though themselves have no calling At all; no, not from their blind Church:
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or Carpenter, or what else, he is bound to teach and preach. This is obserued of them by Chemnitius in his Treatise of the Church, Chap. 4. With these Anabaptists I may ioyne the Photinians, who deny the nec ssity of vocation in the Ministers of the Church.
or Carpenter, or what Else, he is bound to teach and preach. This is observed of them by Chemnitz in his Treatise of the Church, Chap. 4. With these Anabaptists I may join the Photinians, who deny the nec ssity of vocation in the Ministers of the Church.
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Socinus in his Treatise of the Church, Theophilus Nic•laides, in his defence of that Treatise, Osterodius, Radeccius, Shemalizius, and the Catechist of Racow: all these are against a necessity of calling in the Ministery, and doe here stand conuicted of that their error.
Socinus in his Treatise of the Church, Theophilus Nic•laides, in his defence of that Treatise, Osterodius, Radeccius, Shemalizius, and the Catechist of Racow: all these Are against a necessity of calling in the Ministry, and do Here stand convicted of that their error.
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So doe all those lay people, men or women, who in the case of •upp•sed necessity doe aduenture to administer the Sacrament of Baptisme, which together with the preaching of the word, the Lord hath inuested in the persons of Ministers duly called, Mat. 28.19.
So do all those lay people, men or women, who in the case of •upp•sed necessity do adventure to administer the Sacrament of Baptism, which together with the preaching of the word, the Lord hath invested in the Persons of Ministers duly called, Mathew 28.19.
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But may they not Baptise in case of extreme necessity? No, not then. Why then, the childe may die vnbaptized, and so be in certaine danger of damnation.
But may they not Baptise in case of extreme necessity? No, not then. Why then, the child may die unbaptized, and so be in certain danger of damnation.
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nor woman, hath part in this function. And how can it bee imagined, that women, whom Saint Paul hath excluded from preaching, 1 Cor. 14 34. should be permitted to administer any Sacrament? They may not so much as Baptize. Its obiected: women may teach their families; therefore they may also baptize.
nor woman, hath part in this function. And how can it be imagined, that women, whom Saint Paul hath excluded from preaching, 1 Cor. 14 34. should be permitted to administer any Sacrament? They may not so much as Baptise. Its objected: women may teach their families; Therefore they may also baptise.
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It is further obiected from the example of Zipporah, Exod. 4.25. Zipporah. Moses wife, circumcised her sonne. In the place of Circumcision, Baptisme hath succeeded;
It is further objected from the Exampl of Zipporah, Exod 4.25. Zipporah. Moses wife, circumcised her son. In the place of Circumcision, Baptism hath succeeded;
Againe, what if Zipporah sinned in Circumcising her child? Must she be a patterne to other women to Baptize? Caluin is not afraid to proue she sinned, and his proofe is sound, in the fourth of his Institutions, chap. 15. §. 22. though Bellarmine labour to refute him.
Again, what if Zipporah sinned in Circumcising her child? Must she be a pattern to other women to Baptise? Calvin is not afraid to prove she sinned, and his proof is found, in the fourth of his Institutions, chap. 15. §. 22. though Bellarmine labour to refute him.
so doth not the want. By want I meane, when God so preuenteth by death, that Baptisme cannot be had according to the manner allowed in the holy Word of God.
so does not the want. By want I mean, when God so preventeth by death, that Baptism cannot be had according to the manner allowed in the holy Word of God.
For as Comestor in his Euangelicall History, cap. 197. saith, Sine Baptismo saluatur homo cum eum excludit articulus necessitatis, non contemptus religionis:
For as Comestor in his Evangelical History, cap. 197. Says, Sine Baptismo saluatur homo cum Eum excludit articulus necessitatis, non Contemptus Religion:
It is in his Epistle to Hugo de S. Victore, Ep. 77. He is depriued of the benefit of Baptisme, that despiseth Baptisme, not hee that cannot haue it. This truth he supporteth by two chiefe pillars of the Christian Church, Saint Ambrose, and Saint Augustine.
It is in his Epistle to Hugo de S. Victore, Epistle 77. He is deprived of the benefit of Baptism, that despises Baptism, not he that cannot have it. This truth he supporteth by two chief pillars of the Christian Church, Saint Ambrose, and Saint Augustine.
22 saith that faith is auaileable to saluation without the visible Sacrament of Baptisme, but then, Cùm ministerium Baptismatis non contemptus religionis, sed articulus necessitatis excludit;
22 Says that faith is available to salvation without the visible Sacrament of Baptism, but then, Cùm ministerium Baptismatis non Contemptus Religion, sed articulus necessitatis excludit;
I could here shew vnto you from the testimonies of our learned aduersaries, that the absolute necessity of Baptisme is not •ustifiable by the practise of primitiue antiquity:
I could Here show unto you from the testimonies of our learned Adversaries, that the absolute necessity of Baptism is not •ustifiable by the practice of primitive antiquity:
I cannot altogether despaire of the saluation of such as depart this life without Baptisme, if it be not done of contempt, but when as Baptisme cannot possibly be had.
I cannot altogether despair of the salvation of such as depart this life without Baptism, if it be not done of contempt, but when as Baptism cannot possibly be had.
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Now of the soules of Infants, who liue nor to desire Baptisme, what shall I say? May not the desire of others be theirs as well as the faith of others beleeuing, and the mouth of others confessing is theirs? Here it is safe to suspend, and dangerous to passe iudgement.
Now of the Souls of Infants, who live nor to desire Baptism, what shall I say? May not the desire of Others be theirs as well as the faith of Others believing, and the Mouth of Others confessing is theirs? Here it is safe to suspend, and dangerous to pass judgement.
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You see how farre I haue beene carried with the obiection drawne from women baptizing in case of necessity, whereby they are intruders into that function which is appropriate to the Ministers of the Word.
You see how Far I have been carried with the objection drawn from women baptizing in case of necessity, whereby they Are intruders into that function which is Appropriate to the Ministers of the Word.
First, it enforceth diligence. If God hath set thee in thy calling, then it stands thee vpon to discharge the duties of thy calling with all sedulity and alacrity.
First, it enforceth diligence. If God hath Set thee in thy calling, then it Stands thee upon to discharge the duties of thy calling with all sedulity and alacrity.
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a particular, and a generall. The particular, which is also personall, is the externall designment of a man, to some outward seruice in the Church or common wealth, to the discharge of speciall duties in regard of the distinction betweene man and man.
a particular, and a general. The particular, which is also personal, is the external designment of a man, to Some outward service in the Church or Common wealth, to the discharge of special duties in regard of the distinction between man and man.
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Christs Commandement, that men seeke first the Kingdome of God and his righteousnesse, is a demonstration, that men ought not so to follow their outward businesse and employments,
Christ Commandment, that men seek First the Kingdom of God and his righteousness, is a demonstration, that men ought not so to follow their outward business and employments,
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Fourthly, from this consideration, that we hold our particular callings from God, we are to learne contentment in the willing vndergoing of the daily molestations, troubles, and crosses, that doe befall vs in our seuerall courses and kinds of life.
Fourthly, from this consideration, that we hold our particular callings from God, we Are to Learn contentment in the willing undergoing of the daily molestations, Troubles, and Crosses, that do befall us in our several courses and Kinds of life.
It is a lesson, in the practise whereof Saint Paul had well profited. I haue learned, saith he, in whatsoeuer state I am, therewith to be content, Philip. 4.11.
It is a Lesson, in the practice whereof Saint Paul had well profited. I have learned, Says he, in whatsoever state I am, therewith to be content, Philip. 4.11.
He knew how to bee abased; and he knew how to abound. Euery where and in all things he was instructed both to be full and to be hungry, both to abound and to suffer need. Let vs set him for the patterne of our imitation,
He knew how to be abased; and he knew how to abound. Every where and in all things he was instructed both to be full and to be hungry, both to abound and to suffer need. Let us Set him for the pattern of our imitation,
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and we will be content with what we haue, be it much or little. If we haue little, our account shall be the lesse; if more, we are bound to doe the more good.
and we will be content with what we have, be it much or little. If we have little, our account shall be the less; if more, we Are bound to do the more good.
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Some will haue this similitude to signifie, that few of the Israelites shall be deliuered from the spoile of Samaria, and those such as shall be sicke, weake, and feeble, and therefore shall be despised and left behind as vnprofitable,
some will have this similitude to signify, that few of the Israelites shall be Delivered from the spoil of Samaria, and those such as shall be sick, weak, and feeble, and Therefore shall be despised and left behind as unprofitable,
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O•hers will haue this similitude to be vnderstood by a Sarcasme or Irrision, as if our Prophet here scoffed at the Israelites for their vaine confidence which they put in Samaria, and D•mascus, thus:
O•hers will have this similitude to be understood by a Sarcasm or Irrision, as if our Prophet Here scoffed At the Israelites for their vain confidence which they put in Samaria, and D•mascus, thus:
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so surely shall the children of Israel saue themselues from the mouth of the Assyrians, trusting in the strength of Samaria, and in the helpe of Damascus or of the King of Syria, in whom they thinke,
so surely shall the children of Israel save themselves from the Mouth of the Assyrians, trusting in the strength of Samaria, and in the help of Damascus or of the King of Syria, in whom they think,
as shall escape by flight either to King Ez•kiah, to the Kingdome of Iudah, to saue themselues there in plagú lectuli, in the side or corner of a bed, that is, in Ierusalem, where the Temple was Dei lectulus, Gods bed, as its called, Cant. 1.16. Lectulus noster floridus, our bed is deckt with flowers;
as shall escape by flight either to King Ez•kiah, to the Kingdom of Iudah, to save themselves there in plagú lectuli, in the side or corner of a Bed, that is, in Ierusalem, where the Temple was Dei lectulus, God's Bed, as its called, Cant 1.16. Lectulus Noster Floridus, our Bed is decked with flowers;
but his sheepe being deuoured, he findeth some part of it, two legs, or a peece of an eare, whereby he may excuse himselfe to his Master for his lost sheepe.
but his sheep being devoured, he finds Some part of it, two legs, or a piece of an ear, whereby he may excuse himself to his Master for his lost sheep.
He saith not, out of the mouth of the wolfe, but out of the mouth of the Lion. For a thing is recouered with more difficulty and with greater danger from a Lion than from a Wolfe. Iohannes Leo in his description of Africke: Credat qui volet, quicquid Leo prehenderit, etiamsi Camelus foret, rostro aufert;
He Says not, out of the Mouth of the wolf, but out of the Mouth of the lion. For a thing is recovered with more difficulty and with greater danger from a lion than from a Wolf. Iohannes Leo in his description of Africa: Credat qui volet, quicquid Leo prehenderit, Even if Camelus foret, rostro Aufert;
Some will haue that Lion to bee the Deuill; some Pilat, some Caiaphas, some Herod. Lorinus will haue him to betoken Principes & potentes, all the chiefe Priests, Scribes, the Elders of the people, all that were the crucifiers of Christ.
some will have that lion to be the devil; Some Pilat, Some Caiaphas, Some Herod. Lorinus will have him to betoken Princes & potentes, all the chief Priests, Scribes, the Elders of the people, all that were the crucifiers of christ.
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Yet will Albertus haue this Lion to be, either the King of Babylon, or the Deuill. He addeth by way of explication, Os tyranni violentia est, os Diaboli peccatum:
Yet will Albert have this lion to be, either the King of Babylon, or the devil. He adds by Way of explication, Os tyranni Violence est, os Diaboli peccatum:
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This Lion Carthusian in his morall explanation expoundeth by the Deuill, so doth Salmeron in his Tropologie. And I deny not but that the Lion doth many times in a morall and tropologicall sense signifie the Deuill. But if we will follow the letter of my Text, this Lion doth well resemble the King of Babylon, or the King of Assyria, Salmanassar.
This lion Carthusian in his moral explanation expoundeth by the devil, so does Salmeron in his Tropologie. And I deny not but that the lion does many times in a moral and tropological sense signify the devil. But if we will follow the Letter of my Text, this lion does well resemble the King of Babylon, or the King of Assyria, Shalmaneser.
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An vngodly Prince is vnto the people ouer whom he ruleth, as a roaring Lion or a ranging Beare to a Lambe or Kid. Thus doth a Lion resemble a King, either in good or vngodly.
an ungodly Prince is unto the people over whom he Ruleth, as a roaring lion or a ranging Bear to a Lamb or Kid. Thus does a lion resemble a King, either in good or ungodly.
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Not amisse then is it, that Salmanassar, King of Assyria, that great and mighty King, who was to carry away into captiuity the ten Tribes of Israel, is here compared vnto a Lion: according to the sense aboue giuen.
Not amiss then is it, that Shalmaneser, King of Assyria, that great and mighty King, who was to carry away into captivity the ten Tribes of Israel, is Here compared unto a lion: according to the sense above given.
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Such shall be the conquest of the Assyrians, vnder the conduct of Salmanassar against the Israelites, that the Israelites shall bee no more able to resist the Assyrians, than a silly sheepe is able to resist a Lion.
Such shall be the conquest of the Assyrians, under the conduct of Shalmaneser against the Israelites, that the Israelites shall be no more able to resist the Assyrians, than a silly sheep is able to resist a lion.
Now to the NONLATINALPHABET, the Reddition, the other part of this Similitude. So shall the children of Israel be taken out, that dwell in Samaria in the corner of a bed,
Now to the, the Reddition, the other part of this Similitude. So shall the children of Israel be taken out, that dwell in Samaria in the corner of a Bed,
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Damascus was the Metropoliticall, the chiefest City of Syria. Esay calls it the head of Syria. Iulian in his Epistle to Sarapion stiles it the City of Iupiter, and eye of the whole East, Holy and Great Damascus. Tzetzes vpon Lycophron, the Trophee of Iupiter, because Iupiter there conquered the Titans.
Damascus was the Metropolitical, the chiefest city of Syria. Isaiah calls it the head of Syria. Iulian in his Epistle to Sarapion stile it the city of Iupiter, and eye of the Whole East, Holy and Great Damascus. Tzetzes upon Lycophron, the Trophy of Iupiter, Because Iupiter there conquered the Titans.
] Sermo est de lecto discubitorio siue tricliniari, saith Villalpandus in Ezech. 23. The speech is of a triclinary or parlor-bed, of such a bed, whereon of old time men vsed to take and eat their meat.
] Sermon est de lecto discubitorio siue tricliniari, Says Villalpandus in Ezekiel 23. The speech is of a triclinary or parlor-bed, of such a Bed, whereon of old time men used to take and eat their meat.
It was the vse of old to haue a dining roome, Chamber, or Parlour, wherein stood three beds whereon they sate at meat, compassing the table on three sides;
It was the use of old to have a dining room, Chamber, or Parlour, wherein stood three Beds whereon they sat At meat, compassing the table on three sides;
Amos now againe alluding to it, giueth vs to vnderstand, that the Israelites desiring to lye in angulo lecti, that is, in capite lecti, at the beds head, in the chiefest place, feasted it sumptuously and deliciously as well in Samaria, as in Damascus: Little thought they of going into Captiuity.
Amos now again alluding to it, gives us to understand, that the Israelites desiring to lie in Angulo lecti, that is, in capite lecti, At the Beds head, in the chiefest place, feasted it sumptuously and deliciously as well in Samaria, as in Damascus: Little Thought they of going into Captivity.
so the children of Israel, here a man, and there a man, few of them, very few, shall be taken out of the mouth of the Lion, King Salmanassar, though they trust in the strength of Samaria, and in the succour of Damascus, thinking thereby to be safe,
so the children of Israel, Here a man, and there a man, few of them, very few, shall be taken out of the Mouth of the lion, King Shalmaneser, though they trust in the strength of Samaria, and in the succour of Damascus, thinking thereby to be safe,
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Our Prophet here deriding or scoffing at the Israelites, for their confidence in the multitude of their people, in the valour of their souldiers in their fenced Cities, in the strength of Samaria, in 〈 ◊ 〉 succour of Damascus, teacheth vs, that All confidence in creatures, strength of man,
Our Prophet Here deriding or scoffing At the Israelites, for their confidence in the multitude of their people, in the valour of their Soldiers in their fenced Cities, in the strength of Samaria, in 〈 ◊ 〉 succour of Damascus, Teaches us, that All confidence in creatures, strength of man,
Diuine prohibition is against it, Psal. 118.8. Put no confidence in man, no not in Princes: and Psal. 146.3. Put not your trust in Princes, nor in any sonne of man. The prohibition is diuine: Put no confidence in man;
Divine prohibition is against it, Psalm 118.8. Put no confidence in man, no not in Princes: and Psalm 146.3. Put not your trust in Princes, nor in any son of man. The prohibition is divine: Put no confidence in man;
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Lord, what is man, that thou takest knowledge of him? or the sonne of man, that thou makest account of him? And then shapes vnto himselfe an answer; Homo vanitati similis factus est;
Lord, what is man, that thou Takest knowledge of him? or the son of man, that thou Makest account of him? And then shapes unto himself an answer; Homo vanitati Similis factus est;
Veruntamen vniuersa vanitas, omnis homo viuens; Verily euery man at his best state is altogether vanity, Psal. 39.5. Euery man at his best state altogether vanity!
Veruntamen vniuersa vanitas, omnis homo viuens; Verily every man At his best state is altogether vanity, Psalm 39.5. Every man At his best state altogether vanity!
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Surely, men of low degree are vanity; and men of high degree are a Lie. Lay them in the balance, they are altogether lighter than vanity, Psal. 62.9. What! Man, who hath an admirable feature, and aboundeth with created excellencies, is he made like vnto vanity? Nay, is he altogether vanity? Nay, is he lighter than vanity? What then can his life be? Pa•• ••ies, its but a tabernacle, 2 Cor. 5 4. and if a tabernacle stand a yeere, its much.
Surely, men of low degree Are vanity; and men of high degree Are a Lie. Lay them in the balance, they Are altogether lighter than vanity, Psalm 62.9. What! Man, who hath an admirable feature, and Aboundeth with created excellencies, is he made like unto vanity? Nay, is he altogether vanity? Nay, is he lighter than vanity? What then can his life be? Pa•• ••ies, its but a tabernacle, 2 Cor. 5 4. and if a tabernacle stand a year, its much.
Iob compares it to a shadow, Chap. 14.2. and a shadow hath neither yeere, nor summer, nor month, nor day, but an houre. Mose• likens it to a thought, Psal. 90 9. and of thoughts there may be an hundred in an houre.
Job compares it to a shadow, Chap. 14.2. and a shadow hath neither year, nor summer, nor Monn, nor day, but an hour. Mose• likens it to a Thought, Psalm 90 9. and of thoughts there may be an hundred in an hour.
And what so little a creature is there, that yeelds not an argument to proue mans vanity? A little haire in milke strangles Fabius: the stone of a Raison Anacreon; a flye Pope Adrian the fourth.
And what so little a creature is there, that yields not an argument to prove men vanity? A little hair in milk strangles Fabius: the stone of a Raison Anacreon; a fly Pope Adrian the fourth.
The Myuntines were chased from their habitations by Gnats; the Atariotes by frogs, some Italians by mice, some Medians by sparrowes, the Aegyptians oftentimes by grashoppers. And if Pharaoh aske, who is the Lord? Frogs, and Lice, and Flies, and other the basest vermine shall be his Challengers, and Conquerours, and Iaylors; and aske, who is Pharaoh? so vaine a thing is man.
The Myuntines were chased from their habitations by Gnats; the Atariotes by frogs, Some Italians by mice, Some Medians by sparrows, the egyptians oftentimes by grasshoppers. And if Pharaoh ask, who is the Lord? Frogs, and Lice, and Flies, and other the Basest vermin shall be his Challengers, and Conquerors, and Jailors; and ask, who is Pharaoh? so vain a thing is man.
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So they, who strengthened themselues in the strength of Pharaoh, and trusted in the shadow of Aegypt. The strength of Pharaoh was their shame, and the shadow of Aegypt their confusion, Esay 30.3.
So they, who strengthened themselves in the strength of Pharaoh, and trusted in the shadow of Egypt. The strength of Pharaoh was their shame, and the shadow of Egypt their confusion, Isaiah 30.3.
And so (to omit many other) the Israelites in my Text, for relying vpon the multitude of their people, the valour of their souldiers, their fenced Cities, the strength of Samaria, and the succour of Damascus.
And so (to omit many other) the Israelites in my Text, for relying upon the multitude of their people, the valour of their Soldiers, their fenced Cities, the strength of Samaria, and the succour of Damascus.
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Let others pretend merit, let them bragge that they haue borne the burden and heat of the day, let them tell of their fasting twice a weeke, let them glory that they are not as other men;
Let Others pretend merit, let them brag that they have born the burden and heat of the day, let them tell of their fasting twice a Week, let them glory that they Are not as other men;
one in his learning, another in his nobility, a third in his worth, a fourth in any other vanity, Mihi autem adhaerere Deo, bonum est, but its good for me to cleaue fast vnto God, to put my trust in the Lord God. Dearely beloued;
one in his learning, Another in his Nobilt, a third in his worth, a fourth in any other vanity, Mihi autem adhaerere God, bonum est, but its good for me to cleave fast unto God, to put my trust in the Lord God. Dearly Beloved;
if we shall sacrifice to our owne nets, burne incense to our owne yarne, put our trust in outward meanes, either riches, or policie, or Princes, or men, or mountaines, forsaking God, God will blow vpon these meanes and turne them to our ouerthrow.
if we shall sacrifice to our own nets, burn incense to our own yarn, put our trust in outward means, either riches, or policy, or Princes, or men, or Mountains, forsaking God, God will blow upon these means and turn them to our overthrow.
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as that, we are fenced by Sea, fortified by ships, blessed by Princes, backed with friends, stored with munitions, aided with confederates, and armed with multitudes of men, yet may we not put our trust herein;
as that, we Are fenced by Sea, fortified by ships, blessed by Princes, backed with Friends, stored with munitions, aided with confederates, and armed with Multitudes of men, yet may we not put our trust herein;
its also good for vs to cleaue fast vnto God, to put our trust in the Lord God, who alone giues the blessing to make all good meanes effectuall. There is not much remaining.
its also good for us to cleave fast unto God, to put our trust in the Lord God, who alone gives the blessing to make all good means effectual. There is not much remaining.
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The small number of the Israelites that were to be deliuered from the fury of the Assyrian, resembled by the two legs, or the tip of the eare taken by the shepheard out of the Lions mouth, yeelds vs this obseruation:
The small number of the Israelites that were to be Delivered from the fury of the assyrian, resembled by the two legs, or the tip of the ear taken by the shepherd out of the Lions Mouth, yields us this observation:
When God punished the old world, the world of the vngodly, bringing the floud vpon them, he saued Noah the eighth person, the preacher of righteousnesse.
When God punished the old world, the world of the ungodly, bringing the flood upon them, he saved Noah the eighth person, the preacher of righteousness.
When God condemned the Cities of Sodome and Gomorrah with an ouerthrow, turning them into ashes, making them an ensample vnto those that after should liue wickedly, he deliuered iust Lot from among them.
When God condemned the Cities of Sodom and Gomorrah with an overthrow, turning them into Ashes, making them an ensample unto those that After should live wickedly, he Delivered just Lot from among them.
There is a remnant left, Esay 1.9. Except the Lord of hosts had left vnto vs a very small remnant, we should haue beene as Sodome, and we should haue beene like vnto Gomorrah.
There is a remnant left, Isaiah 1.9. Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah.
Yet God tells him, vers. 18. of seuen thousand in Israel, which neuer bowed their knees to Baal. I finde, Ioel 2.32. deliuerance in mount Sion, deliuerance in Ierusalem, and deliuerance in the remnant, when the Lord shall call.
Yet God tells him, vers. 18. of seuen thousand in Israel, which never bowed their knees to Baal. I find, Joel 2.32. deliverance in mount Sion, deliverance in Ierusalem, and deliverance in the remnant, when the Lord shall call.
take vnto you, beauty for ashes, the oyle of ioy for mourning, the garment of gladnesse for the spirit of heauinesse, reioyce ye, be glad together and be ye comforted.
take unto you, beauty for Ashes, the oil of joy for mourning, the garment of gladness for the Spirit of heaviness, rejoice you, be glad together and be you comforted.
Let the Prince of darknesse, and all the powers of Hell, assisted with the innumerable company of his wicked vassals vpon the Earth, ioyne together to worke your ouerthrow, they shall not be able to effect it.
Let the Prince of darkness, and all the Powers of Hell, assisted with the innumerable company of his wicked vassals upon the Earth, join together to work your overthrow, they shall not be able to Effect it.
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Out of it there is no Saluation, for hee that hath not the Church for his Mother, shall neuer haue God for his Father. So much for the explanation of this twelfth verse.
Out of it there is no Salvation, for he that hath not the Church for his Mother, shall never have God for his Father. So much for the explanation of this twelfth verse.
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That in the day, that I shall visit the transgressions of Israel vpon him, I will also visit the Altars of Bethel, and the hornes of the Altar shall be cut off, and fall to the ground.
That in the day, that I shall visit the transgressions of Israel upon him, I will also visit the Altars of Bethel, and the horns of the Altar shall be Cut off, and fallen to the ground.
he thundereth, or he speaketh with as much Maiestie from the mouth of a shepherd, as from the mouth of an Emperour. Amos our Prophet, is this shepherd from whom the holy Spirit here thundereth.
he Thundereth, or he speaks with as much Majesty from the Mouth of a shepherd, as from the Mouth of an Emperor. Amos our Prophet, is this shepherd from whom the holy Spirit Here Thundereth.
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Before he came with a proclamation to the palaces of Ashdod, and to the palaces of the Land of Aegypt. Now he comes with a Contestation to the house of Iacob. Hereafter you may heare his message to the King of Bashan, that are in the mountaines of Samaria, Chap. 4.1.
Before he Come with a proclamation to the palaces of Ashdod, and to the palaces of the Land of Egypt. Now he comes with a Contestation to the house of Iacob. Hereafter you may hear his message to the King of Bashan, that Are in the Mountains of Samaria, Chap. 4.1.
If Amos had from a shepherd beene aduanced to the Maiestie of a King, as Dauid was, what could we wish should haue beene added to the greater maiestie of his elocution? The contestation is the thing whereupon I shall at this time principally insist.
If Amos had from a shepherd been advanced to the Majesty of a King, as David was, what could we wish should have been added to the greater majesty of his elocution? The contestation is the thing whereupon I shall At this time principally insist.
and to beare witnesse of the calamities which he was purposed to lay vpon the house of Iacob: that when he should punish them for their euill deeds, he would visit their Temple, and proudest buildings with desolation. The parts are two:
and to bear witness of the calamities which he was purposed to lay upon the house of Iacob: that when he should Punish them for their evil Deeds, he would visit their Temple, and proudest buildings with desolation. The parts Are two:
2. That this punishment, so resolued vpon by the Lord, shall reach vnto their holiest places, to their houses of Religion, to their Altars in Bethel: the hornes of the Altar shall be cut off,
2. That this punishment, so resolved upon by the Lord, shall reach unto their Holiest places, to their houses of Religion, to their Altars in Bethel: the horns of the Altar shall be Cut off,
and fall to the ground, vers. 14. 3. That this punishment shall extend to the palaces, the chiefest places of their habitation, euen to their demolition and ruine.
and fallen to the ground, vers. 14. 3. That this punishment shall extend to the palaces, the chiefest places of their habitation, even to their demolition and ruin.
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In the day that I shall visit the transgressions of Israel vpon him, I will also visit the Altars of Bethel, and the hornes of the Altar shall be cut off, and fall to the ground.
In the day that I shall visit the transgressions of Israel upon him, I will also visit the Altars of Bethel, and the horns of the Altar shall be Cut off, and fallen to the ground.
but not content therewith, he now addeth a third title or appellation, NONLATINALPHABET Elohei hatzebaoth, the God of Sabaoth. He is called also Iehouatzebaoth, 1 Sam. 4.4.
but not content therewith, he now adds a third title or appellation, Elohim hatzebaoth, the God of Sabaoth. He is called also Iehouatzebaoth, 1 Sam. 4.4.
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the Lord of Sabaoth. In your Te Deum, that excellent Canticle of Ambrose and Augustine, he is stiled the Lord God of Sabaoth, Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth, Holy, Holy, Holy, Lord God of Sabaoth.
the Lord of Sabaoth. In your Te God, that excellent Canticle of Ambrose and Augustine, he is styled the Lord God of Sabaoth, Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth, Holy, Holy, Holy, Lord God of Sabaoth.
This name of Sabaoth is retained by Saint Paul, Rom. 9.29. and he hath it from Esay 1.9. NONLATINALPHABET, Except the Lord of Sabaoth had left vs a seed, we had beene as Sodoma, and made like vnto Gomorrah. Saint Iames hath it in his Epistle, Chap. 5.4.
This name of Sabaoth is retained by Saint Paul, Rom. 9.29. and he hath it from Isaiah 1.9., Except the Lord of Sabaoth had left us a seed, we had been as Sodom, and made like unto Gomorrah. Saint James hath it in his Epistle, Chap. 5.4.
Behold, the hire of the labourers which haue reaped downe your fields, which is of you kept backe by fraud, crieth: and their cry is entered NONLATINALPHABET, into the cares of the Lord of Sabaoth.
Behold, the hire of the labourers which have reaped down your fields, which is of you kept back by fraud, cries: and their cry is entered, into the Cares of the Lord of Sabaoth.
Saint Hierome Epist. 136. writing to Marcella of the ten Hebrew names of God, saith, the fourth is Sabaoth. Quartum nomen Dei est Sabaoth, quod Septuaginta virtutum, Aquila exercituum transtulerunt:
Saint Jerome Epistle 136. writing to Marcella of the ten Hebrew names of God, Says, the fourth is Sabaoth. Quartum Nome Dei est Sabaoth, quod Septuagint Virtues, Aquila Exercituum transtulerunt:
The fourth name of God in Hebrew is Sabaoth, which is by the LXX. translated Virtutum, by Aquila, Exercituum. Both words Virtutes and Exercitus, signifie the same thing, military forces, an host or band of armed souldiers.
The fourth name of God in Hebrew is Sabaoth, which is by the LXX. translated Virtues, by Aquila, Exercituum. Both words Virtues and Exercitus, signify the same thing, military forces, an host or band of armed Soldiers.
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de quo in Psalmo ab Angelis dicitur, Quis est iste Rex gloriae? Dominus virtutum? The fourth name of God is Sabaoth: turne it into Latine, it will be Exercitus, or Virtutes, hosts or bands of armed souldiers:
de quo in Psalm ab Angels dicitur, Quis est iste Rex Glory? Dominus Virtues? The fourth name of God is Sabaoth: turn it into Latin, it will be Exercitus, or Virtues, hosts or bans of armed Soldiers:
Origen. Hom. 4. in Esaiam, vpon those words of the Song of the Seraphins, Holy, Holy, Holy Lord God of Sabaoth, saith, Sabaoth is by Aquila's interpretation Dominus militiarum, the Lord of Hosts.
Origen. Hom. 4. in Esaiam, upon those words of the Song of the Seraphim, Holy, Holy, Holy Lord God of Sabaoth, Says, Sabaoth is by Aquila's Interpretation Dominus militiarum, the Lord of Hosts.
As for Saint Hierome and Isidore, and the Author of the Looking-glasse; Drusius is of opinion they were deceiued, in taking Sabaoth for a name of God. Beleeue me, saith he, Sabaoth is neuer said of God,
As for Saint Jerome and Isidore, and the Author of the Looking glass; Drusius is of opinion they were deceived, in taking Sabaoth for a name of God. Believe me, Says he, Sabaoth is never said of God,
Elegantly to this purpose saith Epiphanius lib. 1. Haeres. 40. against the Archontici: NONLATINALPHABET, the name of Sabaoth hath the interpretation of Hosts: and therefore the Lord of Sabaoth is the Lord of Hosts. It is well knowne to euery one that is conuersant in holy Scripture, that the Scripture, where it vseth the name of Sabaoth, speaketh not after this manner, NONLATINALPHABET,
Elegantly to this purpose Says Epiphanius lib. 1. Haeres. 40. against the Archontici:, the name of Sabaoth hath the Interpretation of Hosts: and Therefore the Lord of Sabaoth is the Lord of Hosts. It is well known to every one that is conversant in holy Scripture, that the Scripture, where it uses the name of Sabaoth, speaks not After this manner,,
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1. There vpon those words of the 24. Psalme, Dominus Sabaoth, ipse est Rex gloriae, the Lord of the Sabaoth, he is the King of glorie, he saith, Sabaoth interpretes alicubi Dominum virtutum, alicubi Regem, alicubi Omnipotentem interpretata sunt.
1. There upon those words of the 24. Psalm, Dominus Sabaoth, ipse est Rex Glory, the Lord of the Sabaoth, he is the King of glory, he Says, Sabaoth interprets Alicubi Dominum Virtues, Alicubi Regem, Alicubi Omnipotentem interpretata sunt.
Interpreters haue rendred the name of Sabaoth, sometime by the Lord of Hosts, sometime by the name of King, sometime by the name of Almighty. But the place is manifestly vicious.
Interpreters have rendered the name of Sabaoth, sometime by the Lord of Hosts, sometime by the name of King, sometime by the name of Almighty. But the place is manifestly vicious.
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To correct that errour, Drusius for Regem readeth exercituum; and he proues his correction out of Eucherius, whose words are Sabaoth, exercituum, siue virtutum, ant vt aliqui volunt, omnipotens.
To correct that error, Drusius for Regem readeth Exercituum; and he Proves his correction out of Eucherius, whose words Are Sabaoth, Exercituum, siue Virtues, Ant vt aliqui volunt, omnipotens.
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Sabaoth is rendred Omnipotent, or Almighty, by the Septuagint, as in other places, so in this text of mine, wherein for Elohe hatzebaoth, the God of Sabaoth, they haue NONLATINALPHABET, God Almighty. Whence is that rule of Saint Hierome to Damasus, Epist. 142. We are to know, that wheresoeuer the Seuentie Interpreters haue expressed Dominum virtutum, and Dominum omnipotentem, the Lord of Hosts, and the Lord Almighty, there in the Hebrew it is Dominus Sabaoth, which is by Aquila's interpretation, Dominus militiarum, the Lord of Hosts.
Sabaoth is rendered Omnipotent, or Almighty, by the septuagint, as in other places, so in this text of mine, wherein for Elohim hatzebaoth, the God of Sabaoth, they have, God Almighty. Whence is that Rule of Saint Jerome to Damasus, Epistle 142. We Are to know, that wheresoever the Seuentie Interpreters have expressed Dominum Virtues, and Dominum omnipotentem, the Lord of Hosts, and the Lord Almighty, there in the Hebrew it is Dominus Sabaoth, which is by Aquila's Interpretation, Dominus militiarum, the Lord of Hosts.
or bee hee with the Latines, Dominus, or Deus virtutum, or Militiarum, or Exercituum; all will be well expressed in our language with one title, The Lord, or God of Hosts.
or be he with the Latins, Dominus, or Deus Virtues, or Militiarum, or Exercituum; all will be well expressed in our language with one title, The Lord, or God of Hosts.
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And what that is, Saint Hierome expoundeth to the noble Lady Algasia, Epist. 151. quaest. 10. The Host of Heauen, is not only the Sunne and Moone, and glistring Starres, but also the whole multitude of Angels, and their armies: called in Hebrew Sabaoth, which is in Latine Virtutum or Exercituum. Hispalensis for this host of Heauen, doth reckon vp in the place aboue alleaged, Angels, Arch-angels, Principalities and Powers, and all the Orders of the armies celestiall, of whom God is the Lord. For they are all vnder him, and subiect to his soueraigntie.
And what that is, Saint Jerome expoundeth to the noble Lady Algasia, Epistle 151. Question. 10. The Host of Heaven, is not only the Sun and Moon, and glistering Stars, but also the Whole multitude of Angels, and their armies: called in Hebrew Sabaoth, which is in Latin Virtues or Exercituum. Hispalensis for this host of Heaven, does reckon up in the place above alleged, Angels, Archangels, Principalities and Powers, and all the Order of the armies celestial, of whom God is the Lord. For they Are all under him, and Subject to his sovereignty.
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and that multitude was of Angels: and they were (by likelihood) created in the first day with the Heauens, because those sonnes of God did shout for ioy,
and that multitude was of Angels: and they were (by likelihood) created in the First day with the Heavens, Because those Sons of God did shout for joy,
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when God laid and fastned the foundations of the earth, Iob 38.7. These the sonnes of God, the Angels, sweetly described by the Nightingale of France to be, The sacred Tutors of the Saints;
when God laid and fastened the foundations of the earth, Job 38.7. These the Sons of God, the Angels, sweetly described by the Nightingale of France to be, The sacred Tutors of the Saints;
these, the Sonnes of God, the Angels, are of the glorious Host of Heauen. So are the Starres, the Sun, the Moone, the goodly furniture of the visible Heauens;
these, the Sons of God, the Angels, Are of the glorious Host of Heaven. So Are the Stars, the Sun, the Moon, the goodly furniture of the visible Heavens;
Of this host of Heauen it is prophecied, Esai. 34.4. All the Host of Heauen shall be dissolued, and the Heauens shall be rowled together as a scroll, and all their host shall fall downe, as the leafe-falleth off from the Vine, and as a falling figge from the fig-tree.
Of this host of Heaven it is prophesied, Isaiah. 34.4. All the Host of Heaven shall be dissolved, and the Heavens shall be rolled together as a scroll, and all their host shall fallen down, as the leafe-falleth off from the Vine, and as a falling fig from the Fig tree.
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the Sunne vpon Gibeon the Moone in the valley of Ajalon, till the people of Israel had auenged themselues vpon their enemies, the Amorites, Ios. 10.12.
the Sun upon Gibeon the Moon in the valley of Ajalon, till the people of Israel had avenged themselves upon their enemies, the amorites, Ios. 10.12.
and all the host of them, by all the hast of them, we are to vnderstand all creatures in the Earth and Heauens, which stand as an armie seruants to the Lord, and are by him comm•nded.
and all the host of them, by all the haste of them, we Are to understand all creatures in the Earth and Heavens, which stand as an army Servants to the Lord, and Are by him comm•nded.
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and so shall doe to the worlds end, by the ordinance and appointment of God, for all are his seruants; all creatures yeeld obedience to him, as seruants to their masters.
and so shall do to the world's end, by the Ordinance and appointment of God, for all Are his Servants; all creatures yield Obedience to him, as Servants to their Masters.
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Now from this which hath hitherto beene deliuered, the reason is plaine, why this title of God Elobe hatzebaoth, the God of Sabaoth, or the God of Hosts, is by our Prophet added to the two former appellations, Adonai Iehouih, the Lord God. It is, the more liuely to set forth his rule, dominion, and soueraigntie ouer all.
Now from this which hath hitherto been Delivered, the reason is plain, why this title of God Elohe hatzebaoth, the God of Sabaoth, or the God of Hosts, is by our Prophet added to the two former appellations, Adonai Jehovah, the Lord God. It is, the more lively to Set forth his Rule, dominion, and sovereignty over all.
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For who is he, that will not feare him, by whom he shall finde himselfe to be beset and compassed about with very many and potent armies; aboue, beneath,
For who is he, that will not Fear him, by whom he shall find himself to be beset and compassed about with very many and potent armies; above, beneath,
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before, behinde, on the one hand, and on the other, that there can be no euasion, no escaping from him? Our God, is the God of Hosts. Man, sinfull man, how shall he consist,
before, behind, on the one hand, and on the other, that there can be no evasion, no escaping from him? Our God, is the God of Hosts. Man, sinful man, how shall he consist,
This feare of the Lord will both land your ships in an happy hauen, and after your trauels vpon the earth, will harbour your soules in his euerlasting Kingdome.
This Fear of the Lord will both land your ships in an happy Haven, and After your travels upon the earth, will harbour your Souls in his everlasting Kingdom.
they are of the house of Iacob. The house of Iacob, is the Kingdome of the ten Tribes, or the Kingdome of Israel. Vnderstand then by the house of Iacob, the people of Israel; to whom Priests and Prophets were ordinary messengers from the Lord. And thus haue I couched together three particulars of the Mandate. 1. To whom it is giuen:
they Are of the house of Iacob. The house of Iacob, is the Kingdom of the ten Tribes, or the Kingdom of Israel. Understand then by the house of Iacob, the people of Israel; to whom Priests and prophets were ordinary messengers from the Lord. And thus have I couched together three particulars of the Mandate. 1. To whom it is given:
to Priests and Prophets. 2. The manner how it is giuen, Audite & contestamini, Heare and testifie. 3. The place, which, or the parties, whom it concerneth, the house of Iacob. Heare and testifie in the house of Iacob.
to Priests and prophets. 2. The manner how it is given, Audite & contestamini, Hear and testify. 3. The place, which, or the parties, whom it concerns, the house of Iacob. Hear and testify in the house of Iacob.
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to all people: as if all people were here commanded to heare what the God of Hosts saith, concerning the subuersion of the Kingdome of the ten Tribes, and thereof to beare witnesse to the house of Iacob, that they hearing, might be conuerted from their euill wayes.
to all people: as if all people were Here commanded to hear what the God of Hosts Says, Concerning the subversion of the Kingdom of the ten Tribes, and thereof to bear witness to the house of Iacob, that they hearing, might be converted from their evil ways.
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But Remigius, Albertus, Hugo, Dionysius, Vatablus, Montanus, and others, doe affirme more truly, that Priests and Prophets are here called vpon, to heare from the mouth of the God of Hosts, the destruction that is eminent and ready to fall vpon the house of Iacob, and thereof to beare witnesse vnto them, vt credant & resipiscant, that they may beleeue and repent them of their sinnes, and so be deliuered.
But Remigius, Albert, Hugo, Dionysius, Vatablus, Montanus, and Others, do affirm more truly, that Priests and prophets Are Here called upon, to hear from the Mouth of the God of Hosts, the destruction that is eminent and ready to fallen upon the house of Iacob, and thereof to bear witness unto them, vt Credant & resipiscant, that they may believe and Repent them of their Sins, and so be Delivered.
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First heare, and then testifie. Whence the obseruation is, The Minister of the Gospell is to heare what God speaketh before he presume to deliuer his message to the people.
First hear, and then testify. Whence the observation is, The Minister of the Gospel is to hear what God speaks before he presume to deliver his message to the people.
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There is a two-fold hearing of God when he speaketh, or a two-fold hearing of the word of God, Auditus externus and internus, an outward, and an inward hearing.
There is a twofold hearing of God when he speaks, or a twofold hearing of the word of God, Auditus externus and internus, an outward, and an inward hearing.
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They heare but vnderstand not what they heare, These are they that receiue the seed by the wayes side, Matth. 13.19. Others there are that heare not with the outward eare: all their hearing is within; it is in the heart; there they heare God speaking to them by the inspiration of the holy Spirit.
They hear but understand not what they hear, These Are they that receive the seed by the ways side, Matthew 13.19. Others there Are that hear not with the outward ear: all their hearing is within; it is in the heart; there they hear God speaking to them by the inspiration of the holy Spirit.
Now the hearing, whereby the Minister of the Gospell heareth the word of God, or God speaking to him, is a mixt kinde of hearing: it is partly inward, by the secret operation of the blessed Spirit;
Now the hearing, whereby the Minister of the Gospel hears the word of God, or God speaking to him, is a mixed kind of hearing: it is partly inward, by the secret operation of the blessed Spirit;
For God in the Scripture speaketh vnto vs, as it were face to face, or mouth to mouth, as plainly as hee spake out of the cloud, Matth. 17.5. when that voice was vttered;
For God in the Scripture speaks unto us, as it were face to face, or Mouth to Mouth, as plainly as he spoke out of the cloud, Matthew 17.5. when that voice was uttered;
heare yee him. And surely, if God were now to giue his voice from Heauen, hee would speake no otherwise than he speaketh in the Scriptures. And therefore are we commanded, Ioh. 5.39. to search the Scriptures. NONLATINALPHABET, search the Scriptures, he saith not NONLATINALPHABET, reade the Scriptures, but NONLATINALPHABET, search them.
hear ye him. And surely, if God were now to give his voice from Heaven, he would speak not otherwise than he speaks in the Scriptures. And Therefore Are we commanded, John 5.39. to search the Scriptures., search the Scriptures, he Says not, read the Scriptures, but, search them.
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The truth and sense of the Scripture is profound and deepe; it is as gold, that lyeth, not vpon the face and out-side of the Earth, but in the veines thereof:
The truth and sense of the Scripture is profound and deep; it is as gold, that lies, not upon the face and outside of the Earth, but in the Veins thereof:
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if we will partake of the treasure that is hidden vnder it, and heare God speaking vnto vs. Christ confuting the Sadduces for the point of the Resurrection, saith vnto them, NONLATINALPHABET:
if we will partake of the treasure that is hidden under it, and hear God speaking unto us christ confuting the Sadducees for the point of the Resurrection, Says unto them,:
and directed them in that truth. Saint Peter Ep. 2. Chap. 1.19. commending the faithfull of his time, for their diligence in the Scriptures, saith vnto them, we haue a most sure word, NONLATINALPHABET, a propheticall word, whereunto you doe well that you take heed, as vnto a light, that shineth in a darke place;
and directed them in that truth. Saint Peter Epistle 2. Chap. 1.19. commending the faithful of his time, for their diligence in the Scriptures, Says unto them, we have a most sure word,, a prophetical word, whereunto you do well that you take heed, as unto a Light, that shines in a dark place;
intimating, that, that same NONLATINALPHABET, that same propheticall word, or word of prophecie, or word vttered by the Prophets, is nothing else but the word of God, conueyed vnto vs by ministery of his Prophets.
intimating, that, that same, that same prophetical word, or word of prophecy, or word uttered by the prophets, is nothing Else but the word of God, conveyed unto us by Ministry of his prophets.
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That so it is, wee are assured by the Protestation that God himselfe maketh, Hos. 12.10. I, that am the Lord thy God, I haue spoken by the Prophets, and I haue multiplied visions, and vsed similitudes, by hand or by the ministery of the Prophets.
That so it is, we Are assured by the Protestation that God himself makes, Hos. 12.10. I, that am the Lord thy God, I have spoken by the prophets, and I have multiplied visions, and used Similitudes, by hand or by the Ministry of the prophets.
In the second yeare of the reigne of King Darius came the Word of the Lord by the hand, or by the ministery of Haggai the Prophet vnto Zerubbabel. Haggai was but a conduit to conuey the Word; the Word was the Lords. This is that we reade, Hebr. 1.1. that God at sundry times and in diuers manners spake in time past vnto the Fathers by the Prophets.
In the second year of the Reign of King Darius Come the Word of the Lord by the hand, or by the Ministry of Chaggai the Prophet unto Zerubbabel. Chaggai was but a conduit to convey the Word; the Word was the lords. This is that we read, Hebrew 1.1. that God At sundry times and in diverse manners spoke in time passed unto the Father's by the prophets.
Whensoeuer was the time, whosoeuer was the man, wheresoeuer was the place, whatsoeuer was the people, the words were Gods. God spake by the mouth of his holy Prophets.
Whensoever was the time, whosoever was the man, wheresoever was the place, whatsoever was the people, the words were God's God spoke by the Mouth of his holy prophets.
And if it be demanded, whence it may be knowne that our sayings are the Lords sayings, we answer it is knowne ex Scripturis, by this or that place of Scripture.
And if it be demanded, whence it may be known that our sayings Are the lords sayings, we answer it is known ex Scriptures, by this or that place of Scripture.
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To the Scriptures we are tyed, as the Leuites were to the Law, Deut. 17.11. From the Law they might not decline either to the right hand or to the left;
To the Scriptures we Are tied, as the Levites were to the Law, Deuteronomy 17.11. From the Law they might not decline either to the right hand or to the left;
They were to teach according to the Law; and we according to the Scriptures. The voice of the Law was their rule, the voice of the Scriptures must be ours.
They were to teach according to the Law; and we according to the Scriptures. The voice of the Law was their Rule, the voice of the Scriptures must be ours.
The Bishop of Poitiers, in the infamous conuenticle of Trent, was of this minde, Scripturam esse rem inanimem at { que } mutam, that the Scripture is a dead and a dumbe thing, as are all other Politicke Lawes.
The Bishop of Poitiers, in the infamous conventicle of Trent, was of this mind, Scripturam esse remembering inanimem At { que } mutam, that the Scripture is a dead and a dumb thing, as Are all other Politic Laws.
This is but one of the many blasphemies which Papists haue vttered to the disgrace of holy Scripture: against whom to the honour thereof, wee maintaine this assertion,
This is but one of the many Blasphemies which Papists have uttered to the disgrace of holy Scripture: against whom to the honour thereof, we maintain this assertion,
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For the confirmation of this our assertion, I produce that of Saint Paul, Rom. 3.19. Whatsoeuer things the Scripture saith, it saith to them that are vnder the Law:
For the confirmation of this our assertion, I produce that of Saint Paul, Rom. 3.19. Whatsoever things the Scripture Says, it Says to them that Are under the Law:
Moses ascribeth to the Law a mouth, Deut. 17.11. and Pagnines translation there, is ex ore Legis: the Priests were to teach according to the mouth of the Law.
Moses ascribeth to the Law a Mouth, Deuteronomy 17.11. and Pagnines Translation there, is ex over Legis: the Priests were to teach according to the Mouth of the Law.
If exhortations of holy writ doe speake, why may not precepts, prohibitions, expostulations, and other passages speake as well? There is an exhortation that speaketh vnto you as children, Hebr. 12.5. NONLATINALPHABET, it speaketh, and thus it speaketh:
If exhortations of holy writ do speak, why may not Precepts, prohibitions, expostulations, and other passages speak as well? There is an exhortation that speaks unto you as children, Hebrew 12.5., it speaks, and thus it speaks:
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The Scripture euery where speaketh: NONLATINALPHABET, a phrase often iterated in the New Testament, is a sure euidence that the Scripture is not dumbe. NONLATINALPHABET, Rom. 4.3. What saith the Scripture? Abraham beleeued God; and it was counted vnto him for righteousnesse.
The Scripture every where speaks:, a phrase often iterated in the New Testament, is a sure evidence that the Scripture is not dumb., Rom. 4.3. What Says the Scripture? Abraham believed God; and it was counted unto him for righteousness.
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That Scripture is Gen. 15 6. and therefore the Scripture in Genesis speaketh, NONLATINALPHABET, Rom. 9.17. The Scripture saith vnto Pharaoh. What? Euen for this same purpose haue I raised thee vp, that I might shew my power in thee: that Scripture is Exod. 9.16. and therefore the Scripture in Exodus speaketh. NONLATINALPHABET, Rom. 10.11. The Scripture saith; whosoeuer beleeueth in him, in Iesus Christ, shall not be ashamed: that Scripture is Esay 28.16.
That Scripture is Gen. 15 6. and Therefore the Scripture in Genesis speaks,, Rom. 9.17. The Scripture Says unto Pharaoh. What? Even for this same purpose have I raised thee up, that I might show my power in thee: that Scripture is Exod 9.16. and Therefore the Scripture in Exodus speaks., Rom. 10.11. The Scripture Says; whosoever Believeth in him, in Iesus christ, shall not be ashamed: that Scripture is Isaiah 28.16.
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they are witnesses for Christ. They are to beare witnesse to the truth of Christs person; to his threefold office, his Priestly, Princely, and Propheticall office,
they Are Witnesses for christ. They Are to bear witness to the truth of Christ person; to his threefold office, his Priestly, Princely, and Prophetical office,
NONLATINALPHABET, saith the Scripture, from this phrase so often reiterated in the New Couenant, I may conclude for the whole Scripture, that it hath a voice and speaketh: and therefore that it is neither dead nor dumbe, as the aboue alleaged Popish Authors haue imagined.
, Says the Scripture, from this phrase so often reiterated in the New Covenant, I may conclude for the Whole Scripture, that it hath a voice and speaks: and Therefore that it is neither dead nor dumb, as the above alleged Popish Authors have imagined.
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Quasi amicus familiaris, sine fuco ad cor loquitur indoctorum at { que } doctorum, Augustine to Volusian Epist. 3. God in Scriptures daily speaketh to vs;
Quasi Amicus familiaris, sine fuco ad cor loquitur indoctorum At { que } doctorum, Augustine to Volusian Epistle 3. God in Scriptures daily speaks to us;
and hee speaketh plainly to the heart, as well of the vnlearned, as of the learned, to the heart of euery one of vs. Now as God in the Scriptures speaketh to vs,
and he speaks plainly to the heart, as well of the unlearned, as of the learned, to the heart of every one of us Now as God in the Scriptures speaks to us,
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Sic enim loquitur nobiscum, vt nos eius sermonem intelligamus, Ambrose to Irenaeus Epist. 5. So God speaketh with vs, that we may vnderstand his speech. And this that, which aboue I vndertooke to proue, that God now adayes speaketh, that he may be heard of his Ministers.
Sic enim loquitur nobiscum, vt nos eius sermonem intelligamus, Ambrose to Irnaeus Epistle 5. So God speaks with us, that we may understand his speech. And this that, which above I undertook to prove, that God now adays speaks, that he may be herd of his Ministers.
and to the benefits that doe flow from thence for the edification of the Church. All this they are to heare from the mouth of God speaking in his holy Word,
and to the benefits that do flow from thence for the edification of the Church. All this they Are to hear from the Mouth of God speaking in his holy Word,
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The other vse is for hearers. For if the Preacher be first to heare what God speaketh, and then to testifie the truth thereof to the house of Iacob, the people of God;
The other use is for hearers. For if the Preacher be First to hear what God speaks, and then to testify the truth thereof to the house of Iacob, the people of God;
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but as the Word of God. Such Hearers were those Thessalonians commended by S. Paul. Epist. 1. Chap. 2.13. For this cause, saith he, thanke we God without ceasing, because when ye receiued the word of God, which ye heard of vs, ye receiued it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that beleeue.
but as the Word of God. Such Hearers were those Thessalonians commended by S. Paul. Epistle 1. Chap. 2.13. For this cause, Says he, thank we God without ceasing, Because when you received the word of God, which you herd of us, you received it not as the word of men, but as it is in truth, the word of God, which effectually works also in you that believe.
Wherefore, suffer yee a word of exhortation. It shall be in S. Peters words, 1 Epist. 2.2. As new borne babes desire yee the sincere milke of the Word, that yee may grow thereby.
Wherefore, suffer ye a word of exhortation. It shall be in S. Peter's words, 1 Epistle 2.2. As new born babes desire ye the sincere milk of the Word, that ye may grow thereby.
O, how great was the felicity that Dauid felt in this word of God? In one Psalme, Psal. 119. He preferreth it before profit, before pleasure, before glory.
O, how great was the felicity that David felt in this word of God? In one Psalm, Psalm 119. He preferreth it before profit, before pleasure, before glory.
Before profit, V. 127. I loue thy Commandements aboue gold, yea, aboue fine gold. Before pleasure, vers. 103. How sweet are thy words vnto my taste? yea sweeter than hony vnto my mouth.
Before profit, V. 127. I love thy commandments above gold, yea, above fine gold. Before pleasure, vers. 103. How sweet Are thy words unto my taste? yea Sweeten than honey unto my Mouth.
Before glory, vers. 57. Thou art my portion, O Lord, I haue determined to keepe thy words, and vers. 111. Thy testimonies haue I taken as an heritage for euer, for they are the reioycing of my heart.
Before glory, vers. 57. Thou art my portion, Oh Lord, I have determined to keep thy words, and vers. 111. Thy testimonies have I taken as an heritage for ever, for they Are the rejoicing of my heart.
and Glory in the conquest or triumph, he addeth vers. 162. I reioyce at thy Word, as one that findeth great spoile. Thus was holy Dauid determined and resolued to content himselfe with the word of God in stead of all profit, pleasure and glory. For his profit, was his support in trouble and aduersitie;
and Glory in the conquest or triumph, he adds vers. 162. I rejoice At thy Word, as one that finds great spoil. Thus was holy David determined and resolved to content himself with the word of God in stead of all profit, pleasure and glory. For his profit, was his support in trouble and adversity;
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if you finde your selues truly to loue it, carefully to desire to vnderstand it, and to take comfort in the exercises of it; thanke God for it; it is a good signe;
if you find your selves truly to love it, carefully to desire to understand it, and to take Comfort in the exercises of it; thank God for it; it is a good Signen;
When the same Philip had taught the mystery of Christ to the Eunuch, the Eunuch went on his way reioycing, in the same Chapter, vers. 39. The Angell relating to the shepherds the Natiuity of Christ, said vnto them, Feare not, for behold I bring vnto you good tidings of great ioy, that shall be to all people, Luk. 2.10. Good tidings of great ioy!
When the same Philip had taught the mystery of christ to the Eunuch, the Eunuch went on his Way rejoicing, in the same Chapter, vers. 39. The Angel relating to the shepherd's the Nativity of christ, said unto them, fear not, for behold I bring unto you good tidings of great joy, that shall be to all people, Luk. 2.10. Good tidings of great joy!
Wherefore, dearly beloued, let me againe put you in minde of your Christian duty concerning this word of God, that as new borne infants ye desire the sincere milk thereof to grow therby. Long ye after it; it is your spirituall nourishment: reioyce in it;
Wherefore, dearly Beloved, let me again put you in mind of your Christian duty Concerning this word of God, that as new born Infants you desire the sincere milk thereof to grow thereby. Long you After it; it is your spiritual nourishment: rejoice in it;
If you stand thus affected to the word of God; if you desire the sincere milke thereof for your spirituall food, as the little infant doth the mothers milke for its bodily food:
If you stand thus affected to the word of God; if you desire the sincere milk thereof for your spiritual food, as the little infant does the mother's milk for its bodily food:
pray God, if thou loue thine owne soule, to remoue such thy dulnesse from thee. And let this suffice to haue beene deliuered vpon my second obseruation:
pray God, if thou love thine own soul, to remove such thy dulness from thee. And let this suffice to have been Delivered upon my second observation:
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God foreshewed it vnto Noah, the Preacher of righteousnesse, long before he brought in the Floud, Gen. 6.13. The cry of Sodome and Gomorrah was great, their sinne was very grieuous, and therefore was God resolued to destroy them:
God foreshowed it unto Noah, the Preacher of righteousness, long before he brought in the Flood, Gen. 6.13. The cry of Sodom and Gomorrah was great, their sin was very grievous, and Therefore was God resolved to destroy them:
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yet would he not doe it, till he had told Abraham and Lot thereof: the one, Gen. 18.17. the other, Gen. 19.13. The seuen yeares of famine which were to consume the land of Aegypt, God foretold to Ioseph, seuen yeares before they came, Gen. 41.25. A man of God is sent to Eli, to foretell him of the euill that should befall his house, 1 Sam. 2.27. The Prophet Ieremie is sent to the Iewes to foretell them of the seuenty yeares of their captiuitie in Babylon, Ier. 25.12.
yet would he not do it, till he had told Abraham and Lot thereof: the one, Gen. 18.17. the other, Gen. 19.13. The seuen Years of famine which were to consume the land of Egypt, God foretold to Ioseph, seuen Years before they Come, Gen. 41.25. A man of God is sent to Eli, to foretell him of the evil that should befall his house, 1 Sam. 2.27. The Prophet Ieremie is sent to the Iewes to foretell them of the seuenty Years of their captivity in Babylon, Jeremiah 25.12.
And here in my text, Priests and Prophets are called vpon, to foretell to the house of Iacob the miseries that were readie to fall vpon them. Thus stands the doctrine firme;
And Here in my text, Priests and prophets Are called upon, to foretell to the house of Iacob the misery's that were ready to fallen upon them. Thus Stands the Doctrine firm;
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God euermore vseth to aduertise vs of miseries, before they doe befall vs. Our Prophet expresly and confidently auoucheth it, vers. 7. of this Chapter.
God evermore uses to advertise us of misery's, before they do befall us Our Prophet expressly and confidently avoucheth it, vers. 7. of this Chapter.
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one in respect of the godly; the other, in respect of the wicked. For the Godly. God is vnwilling at any time to take them at vnawares. He loueth them:
one in respect of the godly; the other, in respect of the wicked. For the Godly. God is unwilling At any time to take them At unawares. He loves them:
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He fore-warneth them also of his future iudgements, ne dicere queant, se illa euentura non audiuisse, that they may not be able to say for themselues, they had no fore-warning.
He forewarneth them also of his future Judgments, ne dicere queant, se illa euentura non audiuisse, that they may not be able to say for themselves, they had not forewarning.
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Wherefore, beloued, let vs acknowledge the great mercie, and wonderfull patience of our good and gracious God, in that he vouchsafeth so to deale with vs, to retire vs from sinne.
Wherefore, Beloved, let us acknowledge the great mercy, and wonderful patience of our good and gracious God, in that he vouchsafeth so to deal with us, to retire us from sin.
He needs not, nor is he bound to deale so kindly with vs. For it is our part vpon our owne perill to take heed of his iudgements that they ouertake vs not.
He needs not, nor is he bound to deal so kindly with us For it is our part upon our own peril to take heed of his Judgments that they overtake us not.
Yet so good is the Lord, so louing, so mercifull, so patient, so desirous is he, we should escape the misery, which we haue deserued, that he sends vnto vs his letters of loue, the holy Scriptures, by his Ministers, to fore-warne vs of the euill day.
Yet so good is the Lord, so loving, so merciful, so patient, so desirous is he, we should escape the misery, which we have deserved, that he sends unto us his letters of love, the holy Scriptures, by his Ministers, to forewarn us of the evil day.
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The meanes are the letters of his loue, as euen now I called them, the sacred Scriptures. Them he conueyeth to vs by his seruants, his Ministers, by whom hee inuites vs to good, and deters vs from euill:
The means Are the letters of his love, as even now I called them, the sacred Scriptures. Them he conveyeth to us by his Servants, his Ministers, by whom he invites us to good, and deters us from evil:
THE Sixteenth Lecture. AMOS 3.14, 15. That in the day, that I shall visit the transgressions of Israel vpon him, I will also visit the Altars of Bethel, and the hornes of the Altar shall be cut off and fall to the ground.
THE Sixteenth Lecture. AMOS 3.14, 15. That in the day, that I shall visit the transgressions of Israel upon him, I will also visit the Altars of Bethel, and the horns of the Altar shall be Cut off and fallen to the ground.
Audite, & contestamini, Heare and testifie. 4 The place where this testification was to be made, in domo Iacob, in the house of Iacob. Heare and testifie in the house of Iacob, saith the Lord God, the God of Hosts, vers. 13. In the other part, which concerneth the matter to be testified, we may obserue: 1 A resolution of God, to punish Israel for sinne:
Audite, & contestamini, Hear and testify. 4 The place where this testification was to be made, in domo Iacob, in the house of Iacob. Hear and testify in the house of Iacob, Says the Lord God, the God of Hosts, vers. 13. In the other part, which concerns the matter to be testified, we may observe: 1 A resolution of God, to Punish Israel for sin:
There shall be a day, wherein the Lord will visit the transgression of Israel vpon him, vers. 14. 2 That this punishment so resolued vpon by the Lord, shall reach vnto their holiest places, to their houses of religion;
There shall be a day, wherein the Lord will visit the Transgression of Israel upon him, vers. 14. 2 That this punishment so resolved upon by the Lord, shall reach unto their Holiest places, to their houses of Religion;
In the day that I shall visit the transgressions of Israel vpon him, I will also visit the Altars of Bethel, and the hornes of the Altar shall be cut off and fall to the ground.
In the day that I shall visit the transgressions of Israel upon him, I will also visit the Altars of Bethel, and the horns of the Altar shall be Cut off and fallen to the ground.
Now I am to descend to the second generall, which is of the matter to be testified. The first branch therein is, of Gods resolution to punish Israel for sinne:
Now I am to descend to the second general, which is of the matter to be testified. The First branch therein is, of God's resolution to Punish Israel for sin:
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That day some ancient Rabbines referre to the earthquake, that was in the daies of Vzziah King of Iudah, whereof we finde mention made in the first Chapter of this Prophecie, verse 1. and Zach. 14.5. Some referre it to the time of King Iosiahs reigne, when he brake downe the Altar that was at Bethel, and the high place there, 2 King. 23.15. Others hereby doe vnderstand that day, wherein Samaria was captiuated by the Assyrian King, Salmanassar, 2 King. 17.6. Whensoeuer that day fell out, it was the day of the Lords visitation, the day wherein the Lord visited Israel for his iniquities.
That day Some ancient Rabbis refer to the earthquake, that was in the days of Uzziah King of Iudah, whereof we find mention made in the First Chapter of this Prophecy, verse 1. and Zach 14.5. some refer it to the time of King Josiahs Reign, when he brake down the Altar that was At Bethel, and the high place there, 2 King. 23.15. Others hereby do understand that day, wherein Samaria was captivated by the assyrian King, Shalmaneser, 2 King. 17.6. Whensoever that day fell out, it was the day of the lords Visitation, the day wherein the Lord visited Israel for his iniquities.
For at the end of those yeeres, euen the selfe same day that those yeeres were ended, it came to passe, that all the Hosts of the Lord, the Tribes of Israel, went out from the land of Aegypt. Out they went with an high hand in the sight of all the Aegyptians. And so God visiting visited his people Israel, according to his promise made by Moses, Exod. 3.16.
For At the end of those Years, even the self same day that those Years were ended, it Come to pass, that all the Hosts of the Lord, the Tribes of Israel, went out from the land of Egypt. Out they went with an high hand in the sighed of all the egyptians. And so God visiting visited his people Israel, according to his promise made by Moses, Exod 3.16.
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But gracious and mercifull aboue all was the visitation of our Lord Iesus Christ, when with a true and euerlasting redemption he redeemed all true Israelites from sinne, and death, and Satan.
But gracious and merciful above all was the Visitation of our Lord Iesus christ, when with a true and everlasting redemption he redeemed all true Israelites from sin, and death, and Satan.
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And why blessed? for he hath visited, and redeemed his people. He hath visited his people; visited in the better part; visited in mercy; in exceeding great mercy.
And why blessed? for he hath visited, and redeemed his people. He hath visited his people; visited in the better part; visited in mercy; in exceeding great mercy.
But I am sure he is the best Christian that is most forward in Subsidiis, in helping of his brethren with such good things as God hath bestowed vpon him.
But I am sure he is the best Christian that is most forward in Subsidies, in helping of his brothers with such good things as God hath bestowed upon him.
Besides this visitation for good, and in mercy; there is also a visitation for euill and in iudgement. Thus to visit, is to visit in anger or displeasure. And so by a Synecdoche of the Genus for Species, to visit is to punish. Thus is God said to visit, when with some sudden and vnlooked scourge or calamity, he taketh vengeance vpon men for their sinnes, which for a long time he seemed to take no notice of.
Beside this Visitation for good, and in mercy; there is also a Visitation for evil and in judgement. Thus to visit, is to visit in anger or displeasure. And so by a Synecdoche of the Genus for Species, to visit is to Punish. Thus is God said to visit, when with Some sudden and unlooked scourge or calamity, he Takes vengeance upon men for their Sins, which for a long time he seemed to take no notice of.
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So God visited the iniquity of the fathers vpon the children, Exod. 20.5. He visiteth, not onely by taking notice of, and apprehending children in their fathers faults,
So God visited the iniquity of the Father's upon the children, Exod 20.5. He Visiteth, not only by taking notice of, and apprehending children in their Father's Faults,
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Dauid in his deuotions calleth vpon the Lord to visit the Heathen, Psal. 59.5. O Lord God of Hosts, the God of Israel, awake thou to visit the Heathen. Where, to visit, is to visit for euill, to visit in iudgement, in anger and displeasure, it is to correct, it is to punish.
David in his devotions calls upon the Lord to visit the Heathen, Psalm 59.5. O Lord God of Hosts, the God of Israel, awake thou to visit the Heathen. Where, to visit, is to visit for evil, to visit in judgement, in anger and displeasure, it is to correct, it is to Punish.
To such as depart from the Law of the Lord, and from that rule of righteousnesse which it prescribeth them to walke in, the Lord himselfe threatneth, that he will visit their transgression with the rod,
To such as depart from the Law of the Lord, and from that Rule of righteousness which it prescribeth them to walk in, the Lord himself threatens, that he will visit their Transgression with the rod,
It is to correct, it is to punish. There is, Esay 10.12. a commination against the King of Assyria, that same rod of hypocrites, that his pride should be broken. It is thus deliuered:
It is to correct, it is to Punish. There is, Isaiah 10.12. a commination against the King of Assyria, that same rod of Hypocrites, that his pride should be broken. It is thus Delivered:
or displeasure, and by a consequent, to correct or punish; so doth it in my Text. And therefore for Visitabo, Iunius hath animaduertam. This same visiting is with him a punishing.
or displeasure, and by a consequent, to correct or Punish; so does it in my Text. And Therefore for Visit, Iunius hath animaduertam. This same visiting is with him a punishing.
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What? Prauaricationes Israel, saith the Vulgar Latine. The preuarications of Israel. The preuarications of Israel are his swaruings from truth, reason, and honesty.
What? Praedicationes Israel, Says the vulgar Latin. The prevarications of Israel. The prevarications of Israel Are his swaruings from truth, reason, and honesty.
Iunius translates them, Defectiones, the reuoltings or slippings of Israel. Our English hath the transgressions of Israel, by which name sinnes are called,
Iunius translates them, Defectiones, the revoltings or slippings of Israel. Our English hath the transgressions of Israel, by which name Sins Are called,
These generall appellations doe direct vs to particular sins, to couetousnesse, to pride, to cruelty, to vniust exactions, to robbing and spoiling of the poore;
These general appellations do Direct us to particular Sins, to covetousness, to pride, to cruelty, to unjust exactions, to robbing and spoiling of the poor;
these were the sinnes that reigned and raged in Israel; in the Kingdome of the Ten tribes, or the Kingdome of Israel, called in the precedent verse, The house of Iacob: and these were the sinnes,
these were the Sins that reigned and raged in Israel; in the Kingdom of the Ten tribes, or the Kingdom of Israel, called in the precedent verse, The house of Iacob: and these were the Sins,
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There is a Visitabo as well as here: Visitabo super vos omnes iniquitates vestras. I will visit vpon you, or I will punish you, for all your iniquities: Visitabo, I will doe it;
There is a Visit as well as Here: Visit super vos omnes Iniquities Vestras. I will visit upon you, or I will Punish you, for all your iniquities: Visit, I will do it;
When the world was growne so foule with sinne, that it deserued to be washed with a floud, God himselfe vndertooke the visitation, Gen. 6.7. I will destroy man, whom I haue created from the face of the earth.
When the world was grown so foul with sin, that it deserved to be washed with a flood, God himself undertook the Visitation, Gen. 6.7. I will destroy man, whom I have created from the face of the earth.
Concerning the sinne of the people, that great and grieuous sinne, when they made them Gods of gold, the Lord saith vnto Moses, Exod. 32.34. In the day when I visit, then will I visit their sinne vpon them: When I see good to punish them, I my selfe will punish them.
Concerning the sin of the people, that great and grievous sin, when they made them God's of gold, the Lord Says unto Moses, Exod 32.34. In the day when I visit, then will I visit their sin upon them: When I see good to Punish them, I my self will Punish them.
Monstrous and grieuous were the sinnes of Sodome and Gomorrah, that were to be reuenged by so fearefull a iudgement, as is a raine of brimstone and fire.
Monstrous and grievous were the Sins of Sodom and Gomorrah, that were to be revenged by so fearful a judgement, as is a rain of brimstone and fire.
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But how fell that raine vpon them? The Text is, Gen. 19.24. The Lord rained vpon Sodome and vpon Gomorrah, brimstone and fire from the Lord out of Heauen.
But how fell that rain upon them? The Text is, Gen. 19.24. The Lord reigned upon Sodom and upon Gomorrah, brimstone and fire from the Lord out of Heaven.
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I see vnder them, the waters changed into bloud; the earth swarming with frogs and grashoppers. I see about them swarmes of flies, by which the land was corrupted.
I see under them, the waters changed into blood; the earth swarming with frogs and grasshoppers. I see about them swarms of flies, by which the land was corrupted.
I see their fruits destroyed, their cattell dying, their children dead. Turning mine eyes vnto themselues, I see them very loathsome with lice; and deformed with scabs, boiles, and botches. Grieuous indeed were these visitations, but who was he that wrought them? It was the Lord.
I see their fruits destroyed, their cattle dying, their children dead. Turning mine eyes unto themselves, I see them very loathsome with lice; and deformed with scabs, boils, and botches. Grievous indeed were these visitations, but who was he that wrought them? It was the Lord.
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Who was it but the Lord that smote Nabal, that he died? 1 Sam. 25.38. Aske of Esay, who it is that formeth the light, and createth darknesse; that maketh peace, and createth euill? he will tell you it is the Lord that doth all these things, Chap. 45.7. It is the Lord doth all.
Who was it but the Lord that smote Nabal, that he died? 1 Sam. 25.38. Ask of Isaiah, who it is that formeth the Light, and Createth darkness; that makes peace, and Createth evil? he will tell you it is the Lord that does all these things, Chap. 45.7. It is the Lord does all.
Thus haue you the confirmation of my obseruation, which was, that Whatsoeuer visitation or punishment befalleth any of vs in this life, it is laid vpon vs by the hand of God, by his good will and pleasure. One reason hereof is;
Thus have you the confirmation of my observation, which was, that Whatsoever Visitation or punishment befalls any of us in this life, it is laid upon us by the hand of God, by his good will and pleasure. One reason hereof is;
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Now if Gods hand be found in the disposing of Lots; shall it not be found in the ordering of the visitations and punishments that are incident to vs in this life for our euill deeds?
Now if God's hand be found in the disposing of Lots; shall it not be found in the ordering of the visitations and punishments that Are incident to us in this life for our evil Deeds?
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There is no power, but from him. And therefore for this reason also it is true, that Whatsoeuer visitation or punishment befalleth vs in this life, it is laid vpon vs by the hand of God, by his good will and pleasure.
There is no power, but from him. And Therefore for this reason also it is true, that Whatsoever Visitation or punishment befalls us in this life, it is laid upon us by the hand of God, by his good will and pleasure.
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and searching all the corners of our wits to finde out the causes of our calamities without vs, whereas indeed the true and right cause of them is within vs. Wee are euermore accusing either heat or cold,
and searching all the corners of our wits to find out the Causes of our calamities without us, whereas indeed the true and right cause of them is within us we Are evermore accusing either heat or cold,
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yet the reuealed and originall cause of all our miseries, hath his beginning and spring-head from within vs; from our iniquities. The Prophet Ieremy, Lament. 3.39. makes this enquiry:
yet the revealed and original cause of all our misery's, hath his beginning and springhead from within us; from our iniquities. The Prophet Ieremy, Lament. 3.39. makes this enquiry:
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Wherefore should a liuing man complaine, a man for the punishment of his sinne, wherefore should he complaine? Whereunto he fits this answer, man suffereth for his sinnes:
Wherefore should a living man complain, a man for the punishment of his sin, Wherefore should he complain? Whereunto he fits this answer, man suffers for his Sins:
sith miseries befall no man, but for his sinnes. Whereupon sweetly Pellican, Non murmuret afflictus contra Dominum, Let not the man that is in affliction murmure against the Lord,
sith misery's befall no man, but for his Sins. Whereupon sweetly Pelican, Non murmuret afflictus contra Dominum, Let not the man that is in affliction murmur against the Lord,
and sinne no more, lest a worse thing should befall him. Sciebat Dominus ei quem salvum fecerat, meritis peccatorum illum etiam carnis accidisse languorem:
and sin no more, lest a Worse thing should befall him. Sciebat Dominus ei Whom Salvum fecerat, Meritis peccatorum Ilum etiam carnis accidisse languorem:
Now in the second place, the consideration of this truth, that whatsoeuer visitation or punishment befalleth any of vs in this life, it is laid vpon vs by the hand of God, may teach vs to haue patience in our troubles, not to repine or grudge when we are vnder the rod of affliction.
Now in the second place, the consideration of this truth, that whatsoever Visitation or punishment befalls any of us in this life, it is laid upon us by the hand of God, may teach us to have patience in our Troubles, not to repine or grudge when we Are under the rod of affliction.
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To the reuilings of the wicked, to their reproaches, to their malicious detractions, to their scoffings, to their iniurious speeches, Obmutuit, he answered not a word,
To the revilings of the wicked, to their Reproaches, to their malicious detractions, to their scoffings, to their injurious Speeches, Obmutuit, he answered not a word,
he excused not himselfe, he returned no euill language, but he held his peace and bore it patiently. The fountaine of this his patience was, Quoniam tu fecisti, because thou didst it. Lord, thou didst it:
he excused not himself, he returned no evil language, but he held his peace and boar it patiently. The fountain of this his patience was, Quoniam tu fecisti, Because thou didst it. Lord, thou didst it:
Out of this fountaine Iob drew his patience. When he had lost his children, and was depriued of all his goods, he murmured not, nor charged he God foolishly.
Out of this fountain Job drew his patience. When he had lost his children, and was deprived of all his goods, he murmured not, nor charged he God foolishly.
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All he said was, Dominus abstulit, the Lord hath taken away, and he hath done so by good right, Quia etiam dedit, for first he gaue it, Iob 1.21. The ground of this his patience was, Domine tu fecisti; Lord, thou hast done it.
All he said was, Dominus abstulit, the Lord hath taken away, and he hath done so by good right, Quia etiam dedit, for First he gave it, Job 1.21. The ground of this his patience was, Domine tu fecisti; Lord, thou hast done it.
when commanding Peter to put vp his sword into the sheath, he asked him this question, Calicem, quem dedit mihi Pater, non bibam illum? The cup which my Father hath giuen me, shall I not drinke it? Domine tu fecisti; my Father hath tempered this cup for me, and I will drinke it.
when commanding Peter to put up his sword into the sheath, he asked him this question, Calicem, Whom dedit mihi Pater, non bibam Ilum? The cup which my Father hath given me, shall I not drink it? Domine tu fecisti; my Father hath tempered this cup for me, and I will drink it.
This cup is the cup of the Passion of Christ, the cup of his sufferings, which God gaue vnto him, Vt Pater, non vt Iudex, saith Rupertus. God gaue this cup vnto him,
This cup is the cup of the Passion of christ, the cup of his sufferings, which God gave unto him, Vt Pater, non vt Judge, Says Rupert. God gave this cup unto him,
O the infinite patience of our sweet Iesus, which he drew from this fountaine, Domine tu fecisti; Lord, thou hast prouided this cup for me, and I refuse it not!
O the infinite patience of our sweet Iesus, which he drew from this fountain, Domine tu fecisti; Lord, thou hast provided this cup for me, and I refuse it not!
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If thy selfe be visited with sicknesse, and so, that there is no soundnesse in thy flesh, nor rest in thy bones; yet if thou draw from this fountaine, the sorrow and bitternesse of thy visitation will be asswaged.
If thy self be visited with sickness, and so, that there is no soundness in thy Flesh, nor rest in thy bones; yet if thou draw from this fountain, the sorrow and bitterness of thy Visitation will be assuaged.
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He putteth our teares into his bottle. Are they not all in his booke? His left hand is vnder our head, and his right hand embraceth vs. Beloued Christians, we should comfort one another in these things.
He putteth our tears into his Bottle. are they not all in his book? His left hand is under our head, and his right hand Embraceth us beloved Christians, we should Comfort one Another in these things.
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Thirdly, is it true, Beloued? Are all our visitations and punishments in this life laid vpon vs by the hand of God? Here then may we take direction, whither to make our recourse in the day of visitation. And whither may that be,
Thirdly, is it true, beloved? are all our visitations and punishments in this life laid upon us by the hand of God? Here then may we take direction, whither to make our recourse in the day of Visitation. And whither may that be,
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as Asa did, 2 Chron. 16.12. lest thou be condemned, as Asa was, for seeking not to the Lord, but to the Physitian. But seeke thou first vnto the Lord.
as Asa did, 2 Chronicles 16.12. lest thou be condemned, as Asa was, for seeking not to the Lord, but to the physician. But seek thou First unto the Lord.
And let this suffice to haue beene spoken of the first branch of my second generall part, which was, the resolution of God to punish Israel for sinne. Now followeth the second branch:
And let this suffice to have been spoken of the First branch of my second general part, which was, the resolution of God to Punish Israel for sin. Now follows the second branch:
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the one belonging to the Tribe of Beniamin, as appeareth Iosh. 18.22. the other in the Tribe of Ephraim, as it is manifested, Iudges 1.22. This opinion of two Bethels, Andrew Masius in his Comment vpon Ioshuah reiecteth as needlesse.
the one belonging to the Tribe of Benjamin, as appears Joshua 18.22. the other in the Tribe of Ephraim, as it is manifested, Judges 1.22. This opinion of two Bethels, Andrew Masius in his Comment upon Joshua rejects as needless.
Bethel here is that, which in former time was called Luz, which name it had from the abundance of Nuts or Almonds which grew there, for Luz in Hebrew signifieth a Nut or an Almond. Neere to this City Iacob slept,
Bethel Here is that, which in former time was called Luz, which name it had from the abundance of Nuts or Almonds which grew there, for Luz in Hebrew signifies a Nut or an Almond. Near to this city Iacob slept,
but as Abulensis, Adrichomius, and others, it is a City distant from Ierusalem some eighteene miles, situate in the Lot of the Tribe of Ephraim, neere vnto Sichem. Here in this City, King Ieroboam, he that was the sonne of Nebat, set vp a calfe of gold to be worshipped by the reuolted Tribes, that they need not be at the paines to goe vp to Ierusalem to worship.
but as Abulensis, Adrichomius, and Others, it is a city distant from Ierusalem Some eighteene miles, situate in the Lot of the Tribe of Ephraim, near unto Sichem. Here in this city, King Jeroboam, he that was the son of Nebat, Set up a calf of gold to be worshipped by the revolted Tribes, that they need not be At the pains to go up to Ierusalem to worship.
Thus the place, whereof faithfull Iacob said, Surely this is no other, but Bethel, the house of God, is by faithlesse Ieroboam turned into Beth-auen, the house of an idoll,
Thus the place, whereof faithful Iacob said, Surely this is no other, but Bethel, the house of God, is by faithless Jeroboam turned into Bethaven, the house of an idol,
and is named Beth-auen by the Prophet Hoseah, chap. 4.15. and in other places. Such is the Bethel, the visitation of whose Altars the Lord here vndertaketh:
and is nam Bethaven by the Prophet Hosea, chap. 4.15. and in other places. Such is the Bethel, the Visitation of whose Altars the Lord Here undertaketh:
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And now, O ye miserable and wretched Israelites, Dii, qui neque se, neque altaria sua tueri possunt, quomodo vos tuebuntur? The gods which can neither defend themselues,
And now, Oh you miserable and wretched Israelites, Gods, qui neque se, neque Altars sua tueri possunt, quomodo vos tuebuntur? The God's which can neither defend themselves,
It may be, here is Enallage numeri, one number for another, which is in vse sometimes with the Latine; as when they say, Flumina Nili, or Montes Sion, the riuers of Nilus, for the riuer Nilus, or the mountaines of Sion, for Mount Sion: Or rather in progresse of time, other Altars were erected for other Idols, when the Calfe of gold was worshipped but vpon one. And this is the coniecture of Drusius, because he findeth, Hos. 8.11. that Ephraim had made many Altars to sin: and Hos. 10.1. that Israel had increased Altars according to the multitude of his fruit.
It may be, Here is Enallagen Numeri, one number for Another, which is in use sometime with the Latin; as when they say, Flumina Nili, or Montes Sion, the Rivers of Nilus, for the river Nilus, or the Mountains of Sion, for Mount Sion: Or rather in progress of time, other Altars were erected for other Idols, when the Calf of gold was worshipped but upon one. And this is the conjecture of Drusius, Because he finds, Hos. 8.11. that Ephraim had made many Altars to since: and Hos. 10.1. that Israel had increased Altars according to the multitude of his fruit.
These hornes were Eleuationes quaedam, as Abulensis speaketh in his fourth quest. vpon Exod. 29. they were peeces of wood ascending aboue the Altar, made like vnto hornes, of the very wood of the Altar ouer-laid with brasse,
These horns were Eleuationes quaedam, as Abulensis speaks in his fourth quest. upon Exod 29. they were Pieces of wood ascending above the Altar, made like unto horns, of the very wood of the Altar overlaid with brass,
and were with the Priests finger anointed with the bloud of the sacrifice, to betoken Quatuor Euangeliis velatam Christi passionem, as Cyrillus or rather Hesychius vpon Leuiticus hath obserued;
and were with the Priests finger anointed with the blood of the sacrifice, to betoken Quatuor Evangelists velatam Christ passionem, as Cyril or rather Hesychius upon Leviticus hath observed;
had likewise foure hornes. These Villalpandus taketh to bee quatuor tanrorum cornua, foure bulls hornes, which rose vpward from the foure corners of the Altar to the height of a cubit,
had likewise foure horns. These Villalpandus Takes to be quatuor tanrorum cornua, foure Bulls horns, which rose upward from the foure corners of the Altar to the height of a cubit,
and vpon these is the sentence of the Lord here gone forth, Amputabuntur, they shall be cut off and fall to the ground, vtter desolation shall betide them.
and upon these is the sentence of the Lord Here gone forth, Amputabuntur, they shall be Cut off and fallen to the ground, utter desolation shall betide them.
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yea the hornes of your Altars, speciefissima instrumenta voluptatum, the fairest and goodliest spectacles, wherein you take pleasure, shall be cut off, and fall to the ground.
yea the horns of your Altars, speciefissima Instrumenta voluptatum, the Fairest and Goodliest spectacles, wherein you take pleasure, shall be Cut off, and fallen to the ground.
According to this prediction it fell out, either through the Earthquake in the daies of Vzziah King of Iudah, or when Salmanasser King of Assyria carried Israel into captiuity,
According to this prediction it fell out, either through the Earthquake in the days of Uzziah King of Iudah, or when Salmanasser King of Assyria carried Israel into captivity,
Now from this commination of iudgement against Bethel and the Altars there, namely, that the Lord will visit the Altars of Bethel, and that the hornes of the Altar shall be cut off and fall to the ground, ariseth this doctrine:
Now from this commination of judgement against Bethel and the Altars there, namely, that the Lord will visit the Altars of Bethel, and that the horns of the Altar shall be Cut off and fallen to the ground, arises this Doctrine:
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Places of Idols, together with the Idolaters, shall be punished with desolation and confusion: the places with desolation, the Idolaters with confusion.
Places of Idols, together with the Idolaters, shall be punished with desolation and confusion: the places with desolation, the Idolaters with confusion.
for that she was the house of God, by the like abuse became Beth-auen, the house of an Idoll. But where is she now? Doubtlesse she is measured with the line of desolation, according to this prophecie.
for that she was the house of God, by the like abuse became Bethaven, the house of an Idol. But where is she now? Doubtless she is measured with the line of desolation, according to this prophecy.
Idolaters, whilst they flourish with prosperity, they flatter themselues in their sinnes, and become hereby more obstinate in their superstitions, imagining that they are priuileged from Gods iudgements,
Idolaters, while they flourish with Prosperity, they flatter themselves in their Sins, and become hereby more obstinate in their superstitions, imagining that they Are privileged from God's Judgments,
Confounded be all they that serue grauen images, that boast themselues of Idols. And Esay 42.17. They shall be turned backe, they shall be greatly ashamed, that trust in grauen images, and say to the moulten images, Ye are our gods. Other places I might produce to warrant this confusion and shame of the Idolater, but the time forbids me.
Confounded be all they that serve graven Images, that boast themselves of Idols. And Isaiah 42.17. They shall be turned back, they shall be greatly ashamed, that trust in graven Images, and say to the moulted Images, You Are our God's. Other places I might produce to warrant this confusion and shame of the Idolater, but the time forbids me.
as doe religiously worship for God, that which is not God: such are Infidels, who worship deuils, men, and other creatures, erecting to their honour grauen and carued images, pictures, and statues.
as doe religiously worship for God, that which is not God: such Are Infidels, who worship Devils, men, and other creatures, erecting to their honour graven and carved Images, pictures, and statues.
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From this Idolatry we may not exempt the now-Church of Rome, for that she yeeldeth religious worship to creatures, Angels, and men: and to men not such onely,
From this Idolatry we may not exempt the now-Church of Room, for that she yields religious worship to creatures, Angels, and men: and to men not such only,
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yea such as neuer had any being in the world, as their Saint Hippolytus, Saint Christopher, Saint Catharine, fictitious and counterfeited Saints: to such they haue set vp pictures, images, and statues, and those forsooth must be worshipped, and that with religious worship.
yea such as never had any being in the world, as their Saint Hippolytus, Saint Christopher, Saint Catherine, fictitious and counterfeited Saints: to such they have Set up pictures, Images, and statues, and those forsooth must be worshipped, and that with religious worship.
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And doe they not, thinke you, deserue it, sith they are so wonderously decked and adorned? Garlands and Coronets are set on their heads, precious pearles hang about their necks, their fingers shine with rings beset with precious stones;
And do they not, think you, deserve it, sith they Are so wondrously decked and adorned? Garlands and Coronets Are Set on their Heads, precious Pearls hang about their necks, their fingers shine with rings beset with precious stones;
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And are not these worthy to be adored? If you should see the images of their men Saints, you would beleeue they were some Princes of Persia, by their proud apparell:
And Are not these worthy to be adored? If you should see the Images of their men Saints, you would believe they were Some Princes of Persiam, by their proud apparel:
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Secondly, shall idolatrous places and persons be punished, they with desolation, these with confusion? Let the consideration hereof inflame our hearts to be more zealously thankfull to the Lord,
Secondly, shall idolatrous places and Persons be punished, they with desolation, these with confusion? Let the consideration hereof inflame our hearts to be more zealously thankful to the Lord,
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for that hauing freed vs from Heathenish and Antichristian darknesse, from idolatry, and the seruice of grauen images, he hath giuen vs the cleare light of his gracious Gospell, through the illumination whereof wee may bee brought to the right knowledge of the true worship of him, the onely liuing God.
for that having freed us from Heathenish and Antichristian darkness, from idolatry, and the service of graven Images, he hath given us the clear Light of his gracious Gospel, through the illumination whereof we may be brought to the right knowledge of the true worship of him, the only living God.
Thirdly, from this consideration we are to be admonished, that abhorring and renouncing idols, and all manner of idolatrous superstition, which will leaue vs without helpe and hope in our greatest extremities, we doe cleaue fast vnto the true Iehouah, performing vnto him such faithfull and sincere seruice as he requireth in his Word, without the mixture of humane inuentions:
Thirdly, from this consideration we Are to be admonished, that abhorring and renouncing Idols, and all manner of idolatrous Superstition, which will leave us without help and hope in our greatest extremities, we do cleave fast unto the true Jehovah, performing unto him such faithful and sincere service as he requires in his Word, without the mixture of humane Inventions:
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There is no feare of confusion or shame where true religion is. No: there is none, True religion cleansed from all dregs of Idolatry, maketh not ashamed.
There is no Fear of confusion or shame where true Religion is. No: there is none, True Religion cleansed from all dregs of Idolatry, makes not ashamed.
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That promise of the Lord, Ioel 2.26. My people shall neuer be ashamed, repeated in the verse following, My people shall neuer be ashamed, is a promise to the religious; for the religious only are his people. My people, saith he, shall neuer be ashamed.
That promise of the Lord, Joel 2.26. My people shall never be ashamed, repeated in the verse following, My people shall never be ashamed, is a promise to the religious; for the religious only Are his people. My people, Says he, shall never be ashamed.
O what a maruellous benefit a man hath by religion, which he cannot haue by any other thing in the world? There is nothing in all our life, whereof we haue not need to repent,
O what a marvelous benefit a man hath by Religion, which he cannot have by any other thing in the world? There is nothing in all our life, whereof we have not need to Repent,
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finish thy course, keepe the faith Henceforth there is laid vp for thee a Crowne of righteousnesse, which the Lord, the righteous Iudge, shall giue thee in that grea• day of his visitation:
finish thy course, keep the faith Henceforth there is laid up for thee a Crown of righteousness, which the Lord, the righteous Judge, shall give thee in that grea• day of his Visitation:
and not vnto thee onely, but to them also that loue his appearing: euen to vs all, holy Father, let that Crowne be giuen for thy sweet Sonne Iesus Christ his sake. Amen.
and not unto thee only, but to them also that love his appearing: even to us all, holy Father, let that Crown be given for thy sweet Son Iesus christ his sake. Amen.
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It presents vnto vs a resolution of God to punish the sinnes of Israel. The places where they sinned, were either religious or prophane. Religious were the places of their publike assembly for the worship of their Gods. Prophane places were all other of ordinary and common vse,
It presents unto us a resolution of God to Punish the Sins of Israel. The places where they sinned, were either religious or profane. Religious were the places of their public assembly for the worship of their God's Profane places were all other of ordinary and Common use,
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but other places also, prophane and ciuill, their places of ordinary and common vse• their edifices and dwelling hou•• Their doome is forespoken in the beginning of the 15. verse.
but other places also, profane and civil, their places of ordinary and Common vse• their Edifices and Dwelling hou•• Their doom is forespoken in the beginning of the 15. verse.
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Now am I to proceed with the punishment inted to their prophane and ciuill places, to their places of ordinary and common vse, to their edifices and dwelling houses,
Now am I to proceed with the punishment inted to their profane and civil places, to their places of ordinary and Common use, to their Edifices and Dwelling houses,
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as to vnderstand, to will to loue. For alwayes, and from all eternity God in himself vnderstandeth, willeth, and loueth. The Transient actions of God are such as he, in ••me produceth without himselfe.
as to understand, to will to love. For always, and from all eternity God in himself understandeth, wills, and loves. The Transient actions of God Are such as he, in ••me Produceth without himself.
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And of this ranke in his action of smiting. Persecution, I will smite. God in holy Scripture is said to smite, either immediately of himselfe, without means;
And of this rank in his actium of smiting. Persecution, I will smite. God in holy Scripture is said to smite, either immediately of himself, without means;
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God immediatly, of himselfe and without means, smote all the first-borne in the Land of Aegypt, from the first-borne of Pharoah that sate on his throne,
God immediately, of himself and without means, smote all the firstborn in the Land of Egypt, from the firstborn of Pharaoh that sat on his throne,
the action is not properly attributed to the instrument, but to the principall agent. The building of a house is not to be ascribed to the axe, but to the Carpenter that vseth the axe.
the actium is not properly attributed to the Instrument, but to the principal agent. The building of a house is not to be ascribed to the axe, but to the Carpenter that uses the axe.
Angels, men, and other creatures are to God but as the axe is to the Carpenter, but as his instruments. Whensoeuer therefore through their ministery any euil shal betide vs, we are to acknowledge God to be the pricipall doer therereof.
Angels, men, and other creatures Are to God but as the axe is to the Carpenter, but as his Instruments. Whensoever Therefore through their Ministry any evil shall betide us, we Are to acknowledge God to be the principal doer therereof.
He it is that smiteth vs. It is true, that an Angell in one night smote in the campe of the Assyrians an hundred fourescore and five thousand, Esay 37.36. The Angell smote them, that is the letter;
He it is that smites us It is true, that an Angel in one night smote in the camp of the Assyrians an hundred fourescore and five thousand, Isaiah 37.36. The Angel smote them, that is the Letter;
The Lord then was agens principalis, he was the principal doer in that slaughter, the Angell was but his messenger to put in execution the worke of the Lord.
The Lord then was agens Principal, he was the principal doer in that slaughter, the Angel was but his Messenger to put in execution the work of the Lord.
Israel vnder the conduct of Moses smote two mighty Kinges, Sibon of the Amorites, and Og of Bashan, Numb. 21.35. — There Israel smote them; yet Psal. 136.17. the Lord is said, to haue smitten them;
Israel under the conduct of Moses smote two mighty Kings, Zion of the amorites, and Og of Bashan, Numb. 21.35. — There Israel smote them; yet Psalm 136.17. the Lord is said, to have smitten them;
if our Vines be smitten with haile, our Sycomore trees with frost, our flockes with hot thunder-bolts, our corne-fields with blasting and with mildew: if our selues be smitten with consumptions, with feuers, with inflamations, with extreme burnings, with the botch of Aegypt, with the Emrods, with the scab, and with the itch, whereof we cannot be healed:
if our Vines be smitten with hail, our Sycomore trees with frost, our flocks with hight thunderbolts, our cornfields with blasting and with mildew: if our selves be smitten with consumptions, with fevers, with inflammations, with extreme burnings, with the botch of Egypt, with the Emrods, with the scab, and with the itch, whereof we cannot be healed:
if we be smitten with madnesse, with blindnesse, with astonishment of heart: if we be any way smitten, whatsoeuer the meanes may be, it is the Lord that smiteth vs. Percutiet te Dominus, the Lord shall smite thee.
if we be smitten with madness, with blindness, with astonishment of heart: if we be any Way smitten, whatsoever the means may be, it is the Lord that smites us Percuteth te Dominus, the Lord shall smite thee.
and a great wind from beyond the wildernesse, could not turne away his eyes from the God of Heauen to those second causes. Those he knew to be but instruments; the Lord was agens principalis; he was the chiefe doer.
and a great wind from beyond the Wilderness, could not turn away his eyes from the God of Heaven to those second Causes. Those he knew to be but Instruments; the Lord was agens Principal; he was the chief doer.
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Dominus abstulit, The Lord that gaue me all, hath taken all away, blessed be the name of the Lord, Iob 1.21. Such was the practice of King Dauid, Shimei, a man of the family of the house of Saul, comes forth from Bahurim, curseth still as he comes, meets the King, casts stones at him, raileth vpon him, calleth him to his face a man of bloud, and a man of Belial, a murderer and a wicked man.
Dominus abstulit, The Lord that gave me all, hath taken all away, blessed be the name of the Lord, Job 1.21. Such was the practice of King David, Shimei, a man of the family of the house of Saul, comes forth from Bahurim, Curseth still as he comes, meets the King, Cast stones At him, rails upon him, calls him to his face a man of blood, and a man of Belial, a murderer and a wicked man.
If he be agens principalis, the principall Agent in all actions, and all other agents are but his instruments, then is he not only a sufferer, but also an orderer, guider, and gouernour of all actions.
If he be agens Principal, the principal Agent in all actions, and all other agents Are but his Instruments, then is he not only a sufferer, but also an orderer, guider, and governor of all actions.
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At so high a straine of insolencie, how beares the King himselfe? Doth he suffer the railers head to be cut off? or, makes he any shew of impatiencie? No, His eye is to him, that is agens principalis, or Primus motor, euen to the Lord, the Principall agent and first mouer in all this businesse.
At so high a strain of insolency, how bears the King himself? Does he suffer the railers head to be Cut off? or, makes he any show of impatiency? No, His eye is to him, that is agens Principal, or Primus motor, even to the Lord, the Principal agent and First mover in all this business.
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Though Herod, Pontius Pilat, the Gentiles, and the people of Israel, had crucified and put to death the Lord of life, our Lord and Sauiour Iesus Christ; yet did not the Apostles therefore grow into a rage, or bitter speeches against them.
Though Herod, Pontius Pilat, the Gentiles, and the people of Israel, had Crucified and put to death the Lord of life, our Lord and Saviour Iesus christ; yet did not the Apostles Therefore grow into a rage, or bitter Speeches against them.
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In that great execution of the Lord Iesus, there was vpon the hand of God. They knew, that Herod, Pontius Pilat, the Gentiles, and the Iews were but instruments.
In that great execution of the Lord Iesus, there was upon the hand of God. They knew, that Herod, Pontius Pilat, the Gentiles, and the Iews were but Instruments.
So their acknowledgement before the Lord, vers. 28. Of a truth both Herod and Pontius Pilat, & the Gentiles, & the People of Israel were gathered together against thine holy Childe Iesus,
So their acknowledgement before the Lord, vers. 28. Of a truth both Herod and Pontius Pilat, & the Gentiles, & the People of Israel were gathered together against thine holy Child Iesus,
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Thus according to the examples of holy Iob, King Dauid, and the blessed Apostles, we are in the miseries and calamities that doe befall vs in this life, to looke not so much to the instruments, as to the Lord that smiteth by them.
Thus according to the Examples of holy Job, King David, and the blessed Apostles, we Are in the misery's and calamities that do befall us in this life, to look not so much to the Instruments, as to the Lord that smites by them.
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The second is for the confutation of such as in their vaine thoughts imagine, that the miseries and calamities which befall men in this life, are but their mis-fortunes. If God be agens principalis, if he be the principall agent in all that is done vpon the earth,
The second is for the confutation of such as in their vain thoughts imagine, that the misery's and calamities which befall men in this life, Are but their misfortunes. If God be agens Principal, if he be the principal agent in all that is done upon the earth,
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The third is for the admonishing of vs all, that in our miseries, or calamities, we behaue our selues with patience toward the instruments, wherewith God smiteth vs. It will very ill beseeme a man to be like vnto the dogge, that snatcheth at the stone throwne at him, without regard vnto the thrower. The fourth is for consolation.
The third is for the admonishing of us all, that in our misery's, or calamities, we behave our selves with patience towards the Instruments, wherewith God smites us It will very ill beseem a man to be like unto the dog, that snatches At the stone thrown At him, without regard unto the thrower. The fourth is for consolation.
than the hand and counsell of God giues them leaue. This our comfort may rest vpon that of S. Paul, 1 Cor. 10.13. God is faithfull: he will not suffer vs to be tempted aboue that we are able to beare, but will euen giue an issue with the temptation, that we may be able to beare it.
than the hand and counsel of God gives them leave. This our Comfort may rest upon that of S. Paul, 1 Cor. 10.13. God is faithful: he will not suffer us to be tempted above that we Are able to bear, but will even give an issue with the temptation, that we may be able to bear it.
And thus from the Action, the smiting, which is the Lords, we are come to the obiect of the Action, to the thing to be smitten, which doe belong to the Israelites. The things to be smitten were their houses: which are here described from their vse,
And thus from the Actium, the smiting, which is the lords, we Are come to the Object of the Actium, to the thing to be smitten, which do belong to the Israelites. The things to be smitten were their houses: which Are Here described from their use,
For vse they had their winter houses and summer houses. For precious matter, they had their houses of Iuory. For state they had their great houses. We will first take a view of their houses for vse, their winter houses, and their summer houses. Of them it is here said, in the first branch of this fifteenth verse;
For use they had their winter houses and summer houses. For precious matter, they had their houses of Ivory. For state they had their great houses. We will First take a view of their houses for use, their winter houses, and their summer houses. Of them it is Here said, in the First branch of this fifteenth verse;
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Princes and great Lords of the East of old time had their change of houses: a house for winter, and a house for summer. The winter house was turned toward the South, and open to the heat of the Sunne for warmth.
Princes and great lords of the East of old time had their change of houses: a house for winter, and a house for summer. The winter house was turned towards the South, and open to the heat of the Sun for warmth.
So, for the variety of seasons they would be prouided either for cold or heat. Iehoiakim, King of Iudah, had his winter house. For so we reade, Ier. 36.22. The King sate in the winter house in the ninth month, and there was a fire on the hearth before him.
So, for the variety of seasons they would be provided either for cold or heat. Jehoiakim, King of Iudah, had his winter house. For so we read, Jeremiah 36.22. The King sat in the winter house in the ninth Monn, and there was a fire on the hearth before him.
And it is likely he had his summer house. Else why is this called his winter house? His summer house may be that, Ier. 22.14. where the King saith, Aedificabo mihi domum latam, coenacula spatiosa:
And it is likely he had his summer house. Else why is this called his winter house? His summer house may be that, Jeremiah 22.14. where the King Says, aedificabo mihi domum latam, coenacula spatiosa:
I will build me a wide house, & large chambers. Those chābers R. Dauid cals coenacula ventosa, windy chambers, others, perflabilia, chambers with thorow aire;
I will built me a wide house, & large chambers. Those chambers R. David calls coenacula ventosa, windy chambers, Others, perflabilia, chambers with thorough air;
Look the place and you will finde them sieled with Cedar, and painted with Vermilion. And this might wel be his summer house. But if you will haue a summer house in precise termes, turne yee to the booke of Iudges, Chap. 3.20. There shall you finde Eglon King of Moah sitting alone in a summer Parlour. Our English Bible in the margent calleth it a Parlour of cooling: iust as Iunius doth, coenaculum refrigerationis, a chamber or parlour of refrigeration.
Look the place and you will find them seeled with Cedar, and painted with Vermilion. And this might well be his summer house. But if you will have a summer house in precise terms, turn ye to the book of Judges, Chap. 3.20. There shall you find Eglon King of Moah sitting alone in a summer Parlour. Our English bible in the margin calls it a Parlour of cooling: just as Iunius does, coenaculum refrigerationis, a chamber or parlour of refrigeration.
The old Latine calls it aestiuum coenaculum, a summer chamber or parlour: the Septuagint. NONLATINALPHABET, a summer garret in the highest part of the house.
The old Latin calls it aestiuum coenaculum, a summer chamber or parlour: the septuagint., a summer garret in the highest part of the house.
It is not to be doubted, but that Amos by these winter and summer houses noteth the places of Princes and great ones of the State of Israel. As for the poorer sort, it is enough for them,
It is not to be doubted, but that Amos by these winter and summer houses notes the places of Princes and great ones of the State of Israel. As for the Poorer sort, it is enough for them,
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They haue no change of houses, nor change they parts of their houses to dwell more warmely in the winter, and more coolely in the summer. Non est ea commoditas pauperibus.
They have no change of houses, nor change they parts of their houses to dwell more warmly in the winter, and more coolly in the summer. Non est ea commoditas pauperibus.
And therfore is this passage directed to the rich, to the Princes and chiefe states of the kingdome of the ten Tribes, to checke them for their cost & pompe in building,
And Therefore is this passage directed to the rich, to the Princes and chief states of the Kingdom of the ten Tribes, to check them for their cost & pomp in building,
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Et peribunt domus eburneae, and the houses of Iuory shall perish ] Thus are their houses described ex materiâ pretiosâ, from the precious matter, wherof they were.
Et peribunt domus eburneae, and the houses of Ivory shall perish ] Thus Are their houses described ex materiâ pretiosâ, from the precious matter, whereof they were.
The Hebrew calls them NONLATINALPHABET Batte hasschen, the houses of a tooth, meaning the tooth of the Elephant: and therefore these houses with the Greeks are NONLATINALPHABET, houses of the Elephant, that is, of the tooth of the Elephant, which is Iuory.
The Hebrew calls them Batte hasschen, the houses of a tooth, meaning the tooth of the Elephant: and Therefore these houses with the Greeks Are, houses of the Elephant, that is, of the tooth of the Elephant, which is Ivory.
and most commendable for the making of the statues and images of the Heathen gods. In their Temples were to be seene Elephants teeth of the greatest size;
and most commendable for the making of the statues and Images of the Heathen God's. In their Temples were to be seen Elephants teeth of the greatest size;
and yet in the marches of Africke where it confineth with Aethiopia, the very principals and corner posts of their houses were made of Iuory, yea therewith they made mounds and pales both to inclose their grounds,
and yet in the marches of Africa where it confineth with Ethiopia, the very principals and corner posts of their houses were made of Ivory, yea therewith they made mounds and pales both to enclose their grounds,
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In the Sacred volume of Gods word, I reade of benches of Iuory, Ezech. 27.6. of beds of Iuory, Amos 6.4. of a Tower of Iuory, Cant. 7.4. of a house of Iuory which King Ahab made, 1 King. 22.39. of Palaces of Iuory, Psal. 45.8.
In the Sacred volume of God's word, I read of benches of Ivory, Ezekiel 27.6. of Beds of Ivory, Amos 6.4. of a Tower of Ivory, Cant 7.4. of a house of Ivory which King Ahab made, 1 King. 22.39. of Palaces of Ivory, Psalm 45.8.
With Ionathan in his paraphrase, they are not aedes eburneae, houses of Iuory, but aedes ebore tectae & caelatae, houses couered and engraued with Iuory. Nor doth Mercerus think, that these houses of Iuory were so called,
With Ionathan in his Paraphrase, they Are not aedes eburneae, houses of Ivory, but aedes ebore tectae & caelatae, houses covered and engraved with Ivory. Nor does Mercerus think, that these houses of Ivory were so called,
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Homer when he extolleth and setteth out in the highest degree the most stately palaces of Kings and Princes, for the matter, wherwith they were wont to be adorned, he nameth brasse, gold, amber, siluer, & Iuory. Iuory then was rather for ornament, than for a maine building.
Homer when he extolleth and sets out in the highest degree the most stately palaces of Kings and Princes, for the matter, wherewith they were wont to be adorned, he names brass, gold, amber, silver, & Ivory. Ivory then was rather for ornament, than for a main building.
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so that from hence also it is euident, that this passage is directed to the rich, to the Princes and chiefe States of the kingdome of the ten Tribes, to checke them for their sumptuous and proud buildings,
so that from hence also it is evident, that this passage is directed to the rich, to the Princes and chief States of the Kingdom of the ten Tribes, to check them for their sumptuous and proud buildings,
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There is yet a third branch of this 15. verse, which makes it probable that this passage is directed to the rich, to the Princes and chiefe States of the kingdom of the ten Tribes; and that is, Et deficient domus magnae; and the great houses shall haue an end.
There is yet a third branch of this 15. verse, which makes it probable that this passage is directed to the rich, to the Princes and chief States of the Kingdom of the ten Tribes; and that is, Et deficient domus Great; and the great houses shall have an end.
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and are such houses for the poore? With the Hebrew Schooles they are not only amplae, but also splendidae & magnificae, they are gorgeous and magnificent.
and Are such houses for the poor? With the Hebrew Schools they Are not only amplae, but also splendidae & magnificae, they Are gorgeous and magnificent.
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Many houses! The reading is embraced by Luther, Oecolampadius, Brentius, Pellican, Vatablus, Mercer, and Drusius. Nor will I reiect it, fith the word in the originall NONLATINALPHABET Rabbim, signifieth both great and many. NONLATINALPHABET great houses or many houses shall bee brought to nought, shall cease, shall haue an end.
Many houses! The reading is embraced by Luther, Oecolampadius, Brent, Pelican, Vatablus, Mercer, and Drusius. Nor will I reject it, fifth the word in the original Rabbis, signifies both great and many. great houses or many houses shall be brought to nought, shall cease, shall have an end.
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and state in their buildings, by threatning destruction to their winter houses and summer houses, to their houses of iuory, and to their great houses, this question is propounded:
and state in their buildings, by threatening destruction to their winter houses and summer houses, to their houses of ivory, and to their great houses, this question is propounded:
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and mindfull of the poore, they may without sinne build such sumptuous and magnificent houses and palaces, according to their owne reuenues and estate.
and mindful of the poor, they may without sin built such sumptuous and magnificent houses and palaces, according to their own revenues and estate.
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He built also the house of the forest of Lebanon: and he made a house for Pharaohs daughter. All these houses were of precious stones according to the measures of hewed stones, sawed with Sawes within and without,
He built also the house of the forest of Lebanon: and he made a house for Pharaohs daughter. All these houses were of precious stones according to the measures of hewed stones, sawed with Saws within and without,
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euen from the foundation vnto the coping, 1 King. 7.9. These doubtlesse were costly and magnificent houses, yet is Salomon commended for building them.
even from the Foundation unto the coping, 1 King. 7.9. These doubtless were costly and magnificent houses, yet is Solomon commended for building them.
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And yet neuerthelesse is all such building blame-worthy, and to be reproued, if it exceed the measure of the ability and dignity of the builder. For then there is a necessity of oppressing the poore.
And yet nevertheless is all such building blameworthy, and to be reproved, if it exceed the measure of the ability and dignity of the builder. For then there is a necessity of oppressing the poor.
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Againe, though a builder exceed not the measure of his ability and dignity, yet may his building bee reproueable through the vanity of his intention; if his intendment be not Gods honour, but his owne praise;
Again, though a builder exceed not the measure of his ability and dignity, yet may his building be reprovable through the vanity of his intention; if his intendment be not God's honour, but his own praise;
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From the demolition and ouerthrow here threatned, and after in due time brought to passe vpon the winter house, with the summer house, vpon the houses of iuory, and vpon the great houses in the Kingdome of the Ten Tribes, we may make this obseruation:
From the demolition and overthrow Here threatened, and After in due time brought to pass upon the winter house, with the summer house, upon the houses of ivory, and upon the great houses in the Kingdom of the Ten Tribes, we may make this observation:
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If once the wrath of God breake forth against vs, alas, what shall faire, rich, and great buildings auaile vs? If these might haue yeelded any succour in the day of the Lords visitation, the Israelites might haue found it.
If once the wrath of God break forth against us, alas, what shall fair, rich, and great buildings avail us? If these might have yielded any succour in the day of the lords Visitation, the Israelites might have found it.
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They build them houses, great and goodly houses, and spare no cost to adorne and deck them gorgeously, supposing hereby to continue a perpetuity of their name.
They built them houses, great and goodly houses, and spare no cost to adorn and deck them gorgeously, supposing hereby to continue a perpetuity of their name.
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Their inward thought is, that their houses shall continue for euer, and their dwelling places to all generations: and for this purpose, they call their lands after their owne names. They will no other Paradise but this.
Their inward Thought is, that their houses shall continue for ever, and their Dwelling places to all generations: and for this purpose, they call their Lands After their own names. They will no other Paradise but this.
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As vaine were they that built the Tower of Babel, Gen. 11.4. Goe to, say they, Let vs build vs a City, and a Tower, whose top may reach vnto Heauen, and let vs make vs a name, lest we bee scattered abroad vpon the face of the whole earth.
As vain were they that built the Tower of Babel, Gen. 11.4. Go to, say they, Let us built us a city, and a Tower, whose top may reach unto Heaven, and let us make us a name, lest we be scattered abroad upon the face of the Whole earth.
Iosephus thinks they did it of purpose, to oppose themselues against the ordinance and commandement of God, who would haue them dispersed into diuers parts, that the world might be replenished.
Iosephus thinks they did it of purpose, to oppose themselves against the Ordinance and Commandment of God, who would have them dispersed into diverse parts, that the world might be replenished.
The Prophet Esay, according to this patterne bringeth in the King of Babel thus vaunting himselfe, I will ascend aboue the height of the clouds, I will be like the most high, Chap. 14.14.
The Prophet Isaiah, according to this pattern brings in the King of Babel thus vaunting himself, I will ascend above the height of the Clouds, I will be like the most high, Chap. 14.14.
Thirdly, they sinned through disobedience. For knowing, that it was Gods ordinance, that the earth by them should be replenished, they did wilfully oppose themselues against it.
Thirdly, they sinned through disobedience. For knowing, that it was God's Ordinance, that the earth by them should be replenished, they did wilfully oppose themselves against it.
And why did he so? because forsooth he had no sonne to keepe his name in remembrance, 2 Sam. 18.18. Carthusian giues the reason, because he was cupidissimus laudis humanae, most desirous of the praise of men.
And why did he so? Because forsooth he had no son to keep his name in remembrance, 2 Sam. 18.18. Carthusian gives the reason, Because he was cupidissimus laudis humanae, most desirous of the praise of men.
For besides that, he was smitten through with darts, as he hung by the haire of the head, so was he also stoned by Gods iust iudgement, by whose Law, they which were disobedient to their parents, were stoned to death:
For beside that, he was smitten through with darts, as he hung by the hair of the head, so was he also stoned by God's just judgement, by whose Law, they which were disobedient to their Parents, were stoned to death:
Had he not the houses of the poore and their bodies, where he might bestow his fruits? These were the Barnes prouided for him by the Lord, where if he would lay vp his fruits,
Had he not the houses of the poor and their bodies, where he might bestow his fruits? These were the Barns provided for him by the Lord, where if he would lay up his fruits,
veniant inopes, intrent pauperes, repleant sinus suos, &c. I will open my barnes; if any cannot endure famine, let them come in; let the needy come, let the poore enter, let them fill their bosomes: downe with the walls which exclude the hungry.
veniant Inopes, intrent Paupers, repleant sinus suos, etc. I will open my Barns; if any cannot endure famine, let them come in; let the needy come, let the poor enter, let them fill their bosoms: down with the walls which exclude the hungry.
Why shall I hide that wherewith God abundantly enableth me to releeue others? Why shall I with locke and bolt shut vp the Corne, which God maketh to grow and abound in the common fields without a keeper?
Why shall I hide that wherewith God abundantly enableth me to relieve Others? Why shall I with lock and bolt shut up the Corn, which God makes to grow and abound in the Common fields without a keeper?
O coecit as auari! It is Saint Augustines exclamation, Homil. 48. O the blindnesse of a couetous man I Vna nox ei supererat, & de multorum annorum vitâ satagebat:
O coecit as avari! It is Saint Augustine's exclamation, Homily 48. O the blindness of a covetous man I Una nox ei supererat, & de multorum Annorum vitâ satagebat:
NONLATINALPHABET! O the folly of this couetous wretch, saith Basil; If thou hadst had a Swines soule, what else couldst thou haue said vnto it? Of mercy, of almes, of charity, of vertue, here is not a word; All here is for iollity:
! Oh the folly of this covetous wretch, Says Basil; If thou Hadst had a Swine soul, what Else Couldst thou have said unto it? Of mercy, of alms, of charity, of virtue, Here is not a word; All Here is for jollity:
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Fourthly, he is a foole, because though he hath no power ouer daies or times, yet he promiseth vnto his soule the enioying of many yeeres. Soule, thou hast much goods laid vp for many yeeres.
Fourthly, he is a fool, Because though he hath no power over days or times, yet he promises unto his soul the enjoying of many Years. Soul, thou hast much goods laid up for many Years.
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or rash censure of his, but a thing well conceited and meditated by him, he iterateth the same againe, Psal. 53.1. The foole hath said in his heart there is no God.
or rash censure of his, but a thing well conceited and meditated by him, he iterateth the same again, Psalm 53.1. The fool hath said in his heart there is no God.
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Because if he should vtter it in his words, as he smothers it in his thoughts, Stultus esse (sicut est) publici assensus iudicio argueretur, he should publikely be taken to be a foole, as he is, euen by generall consent.
Because if he should utter it in his words, as he smothers it in his thoughts, Stultus esse (sicut est) publici Assensus Judicio argueretur, he should publicly be taken to be a fool, as he is, even by general consent.
and do shew to vs ▪ by the similitude of these two odoriferous and not putrifying trees, that the ioyning and coupling of the Bridegroom, Christ Iesus, and his Spouse, the Church, with-draweth vs from the stench and corruption of this vile world,
and do show to us ▪ by the similitude of these two odoriferous and not Putrifying trees, that the joining and coupling of the Bridegroom, christ Iesus, and his Spouse, the Church, withdraweth us from the stench and corruption of this vile world,
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But leaue we these fooles, these Cosmopolites to their heauen vpon earth, sith they looke for no other heauen. Leaue we them to their planting, trāsplanting, building, rebuilding, studying for roome to lay vp their fruits, non in visceribus pauperū, not in the bowels of the poore, but in their enlarged barnes.
But leave we these Fools, these Cosmopolites to their heaven upon earth, sith they look for no other heaven. Leave we them to their planting, transplanting, building, rebuilding, studying for room to lay up their fruits, non in visceribus pauperū, not in the bowels of the poor, but in their enlarged Barns.
We are sure they will build neither Church nor Hospitall, either in cultum Christi, or culturam Christiani, either to the seruice of Christ, or to the comfort of any Christian.
We Are sure they will built neither Church nor Hospital, either in cultum Christ, or culturam Christians, either to the service of christ, or to the Comfort of any Christian.
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For Nisi Dominus aedificauerit, Except the Lord build the house, they labour in vaine that build it, Psal. 127.1. These our houses are not materiall, but spirituall, they are our hearts;
For Nisi Dominus aedificaverit, Except the Lord built the house, they labour in vain that built it, Psalm 127.1. These our houses Are not material, but spiritual, they Are our hearts;
& they both will come vnto vs, and make their abode with vs, Ioh. 14.23 their abode will be by grace in these houses of ours, our hearts Yet may they in a spirituall vnderstanding be those same houses of Iuory, Psal. 45. Houses of Iuory, great and regall houses the tabernacles of God, are corda sanctorum, they are the hearts of the Saints.
& they both will come unto us, and make their Abided with us, John 14.23 their Abided will be by grace in these houses of ours, our hearts Yet may they in a spiritual understanding be those same houses of Ivory, Psalm 45. Houses of Ivory, great and regal houses the Tabernacles of God, Are Corda sanctorum, they Are the hearts of the Saints.
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Those beames of Cedar and Galleries of F••e, ha•• respect vnto the buildings and places of Kings, couered ••at with battlements, with galleries on the top:
Those beams of Cedar and Galleries of F••e, ha•• respect unto the buildings and places of Kings, covered ••at with battlements, with galleries on the top:
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and maketh our soules and bodies, so many houses and Temples, dedicated vnto God. And for this reason• S. Paul calleth you the Temple of God, 1. Cor. 3.16. Know ye not, that yee are the Temple of God and that the Spirit of God dwelleth in you? If any man defile ye Temple of God, him shall God destroy• for the Temple of God, is holy, which Temple yee are. In the same Epist. Chap. 6.19.
and makes our Souls and bodies, so many houses and Temples, dedicated unto God. And for this reason• S. Paul calls you the Temple of God, 1. Cor. 3.16. Know you not, that ye Are the Temple of God and that the Spirit of God dwells in you? If any man defile you Temple of God, him shall God destroy• for the Temple of God, is holy, which Temple ye Are. In the same Epistle Chap. 6.19.
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& in your spirit which are Gods. Once more the same Apostle calleth you the Temple of God 2. Cor. 6.16. Ye are the Temple of the liuing God, & he proues it from the testimony of God himselfe:
& in your Spirit which Are God's Once more the same Apostle calls you the Temple of God 2. Cor. 6.16. You Are the Temple of the living God, & he Proves it from the testimony of God himself:
Is the testimony of God himselfe produced by the Apostle to proue that yee are Templum Dei viui, the Temple of God, of the liuing God, and that your body is the Temple of the Holy Ghost? O, looke yee to the trimming vp of this house, to the decking and adorning of this temple. Your body, it is the temple of the Holy Ghost;
Is the testimony of God himself produced by the Apostle to prove that ye Are Templum Dei Vivit, the Temple of God, of the living God, and that your body is the Temple of the Holy Ghost? Oh, look ye to the trimming up of this house, to the decking and adorning of this temple. Your body, it is the temple of the Holy Ghost;
If thou spare not thy selfe for thine owne sake, yet spare thy selfe for Gods sake, who hath vouchsafed to make thee, thy body, a house, a Temple for his holy habitation.
If thou spare not thy self for thine own sake, yet spare thy self for God's sake, who hath vouchsafed to make thee, thy body, a house, a Temple for his holy habitation.
What shall I say more, but put you in remembrance that we haue yet another house in store for the fulfilling of our ioy? For we know, that if our earthly house of this tabernacle we dissolued, we haue a building of God, and house not made with hand,
What shall I say more, but put you in remembrance that we have yet Another house in store for the fulfilling of our joy? For we know, that if our earthly house of this tabernacle we dissolved, we have a building of God, and house not made with hand,
but eternal in the Heauens, 2 Cor. 5 1. This same, NONLATINALPHABET this house not made with hand whether it be the glory of the soule and life eternal, as some doe vnderstand it:
but Eternal in the Heavens, 2 Cor. 5 1. This same, this house not made with hand whither it be the glory of the soul and life Eternal, as Some do understand it:
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Bellarm. de Rom. Pontif. lib. 5. cap. 7. §. Probatur. Tenentur Christiani non patisuperse Regem non Christianum, si ille conetur auertere populum à fide.
Bellarmine de Rom. Pontiff lib. 5. cap. 7. §. Probatum. Tenentur Christians non patisuperse Regem non Christian, si Isle conetur auertere Populum à fide.
Jbid. §. Quod si. Quod si Christiani olim non depos•erun. Neronem & D•ocletianum, & Iulianum Apostatam, & Valentem Arianum, & similes, id fuit quia d•erant vires temporales Christianis.
Jabid §. Quod si. Quod si Christians Once non depos•erun. Neronem & D•ocletianum, & Julian Apostatam, & Valentem Arianum, & similes, id fuit quia d•erant vires temporales Christianis.
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In capite Je••nij. Siue de Tempore Serm. 55. Feria quarta post dominicam in Quinquagesima. Sic etiam autor Sermonum ad fratres in Eremo, Serm. 56. Non vobis debet sufficere, quod in Ecclesia lectiones diuinas audiatis, sed in domibus, & in conuiniis vestris, & quando dies breues sunt, etiam aliquibas horis in no•• ••ctioni diuinae debetis ins•stere. Vt in horreo cordi• vestri spiritale possitis triticum comparare, &c. •• Homil. 2. vpon Esai.
In capite Je••nij. Siue de Tempore Sermon 55. Feria Quarta post dominicam in Quinquagesima. Sic etiam author Sermons ad Brothers in Eremo, Sermon 56. Non vobis debet sufficere, quod in Ecclesia lectiones diuinas audiatis, sed in domibus, & in conuiniis vestris, & quando dies Breves sunt, etiam aliquibas horis in no•• ••ctioni diuinae debetis ins•stere. Vt in Horreo cordi• Yours spiritale possitis triticum comparare, etc. •• Homily 2. upon Isaiah.
Iewe•. Replie Art. 15. §. 13. & 16. and Babington vpon the Lords praier, pag. •5. Before this, K. Alfred began to translate the Psalter into English &c. Fox in Mary•• •dan. 899. ex Guliel. de Regib. Ang.
Iewe•. Reply Art. 15. §. 13. & 16. and Babington upon the lords prayer, page. •5. Before this, K. Alfred began to translate the Psalter into English etc. Fox in Mary•• •dan. 899. ex William. de Regib. Ang.
This sermon was preached in the yeare of our Lord 1605. Nou. 3. Since the Translation is perfected and published; the exactest that euer this Land had.
This sermon was preached in the year of our Lord 1605. Nou. 3. Since the translation is perfected and published; the Exactest that ever this Land had.
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Vanus est labor, qui Scripturis impenditur. Scriptura enim est creatura & egenum quoddam elementum: These words are alleaged out of Hosius, by John Iewel B. of Salisburie, in his Apologie of of the Church of England, part 4. chap. 19 & 20. §. 1. Thomas Harding in his Confutation, saith, that neither Hosius nor any Cathol•ke speak•th them, but one Zwenk-feldius. Yet before B. Iewel, the words are alleaged by Nicolaus Gallus, for the words of Hosius. So are they by Iacobus Andrea, de authoritate Sacrae Scripturae, with this censure vpon them: Qua verba, sinc Hosius suo, sine aliorum nomine recitet, certe hanc esse Asoti & Hosis, de Sacrā Scripturá sententiam, non est obscurum. Flac•us Illyricus in his seuenth Treatise, de Norma Concilii, touching these very words of Hosius, saith; Hosius alterius cu••sdam sententiam hac de re citans, comprobat: that Hosius though he vttereth these words in the name and person of Zwenkseldius, yet neuer the lesse he alloweth them as his owne. In the London edition of the Apologie printed in 12. impensis Thomae Chardi, 1591. vpon these words of Hosius, you shal ••nde this marginall no•e in the 208. page: Haec Hosius in libro de expresso verbo Dei, s•d aputè, & sub alterius personâ, quamuis & ipse alias eadem in •odem etiam libro disertis verbis affirmet.
Vanus est labour, qui Scriptures impenditur. Scripture enim est creatura & egenum Quoddam Elementum: These words Are alleged out of Hosius, by John Jewel B. of Salisbury, in his Apology of of the Church of England, part 4. chap. 19 & 20. §. 1. Thomas Harding in his Confutation, Says, that neither Hosius nor any Cathol•ke speak•th them, but one Zwenk-feldius. Yet before B. Jewel, the words Are alleged by Nicolaus Gallus, for the words of Hosius. So Are they by Iacobus Andrea, de authoritate Sacrae Scriptures, with this censure upon them: Qua verba, sinc Hosius Sue, sine Aliorum nomine recitet, certain hanc esse Asotus & Hosis, de Sacrā Scripturá sententiam, non est Obscure. Flac•us Illyricus in his Seventh Treatise, de Norma Concil, touching these very words of Hosius, Says; Hosius alterius cu••sdam sententiam hac de re citans, comprobat: that Hosius though he uttereth these words in the name and person of Zwenkseldius, yet never the less he alloweth them as his own. In the London edition of the Apology printed in 12. impensis Thomae Chardi, 1591. upon these words of Hosius, you shall ••nde this marginal no•e in the 208. page: Haec Hosius in libro de expresso verbo Dei, s•d aputè, & sub alterius personâ, quamuis & ipse alias Same in •odem etiam libro disertis verbis affirmet.
Printed at Dali•ga. Ann. 1563. Vide H. 2. b. where also he calleth the Scriptures in disgrace, literarum monumenta, scriptiones, chartulus, macrocolla, membranulas.
Printed At Dali•ga. Ann. 1563. Vide H. 2. b. where also he calls the Scriptures in disgrace, Literarum monumenta, scriptiones, chartulus, macrocolla, membranulas.
And Mart. Peresius, praef. ad l•br. de traditionibus. a. 3. b. Vnus hic in primis est fons & origo omnium errorum, quod nihil sit pro certo & indubitato. in iis que ad Christianam attinent pietatem, à quoquam fideli recipiendum, nisi Atramento Mortuo in sacris codicibus expressum inueniatur.
And Mart. Peresius, Preface. ad l•br. de traditionibus. a. 3. b. Vnus hic in Primis est fons & origo omnium Errorum, quod nihil sit Pro certo & indubitato. in iis que ad Christianam attinent pietatem, à quoquam Fideli recipiendum, nisi Atramento Mortuo in sacris codicibus expressum inueniatur.
Sunt Scripturae, velut nasus cercus, qui se horsum, illorsum, & in quamcunque volueris partem trahi, retrahi, fingique facitè p•rmittit. Pigh. Hierarch. Eccles l. 3 c. 3.
Sunt Scriptures, velut nasus cercus, qui se horsum, illorsum, & in quamcunque volueris partem trahi, retrahi, fingique facitè p•rmittit. Pig. Hierarch. Eccles l. 3 c. 3.
In his answer to Iewels defence, Attic. 15. Diuis. 9. The dangers and hurts which the common peoples reading of their Scripture in their owne language bringeth — be great, sundry, and many.
In his answer to Jewels defence, Attic. 15. Divis. 9. The dangers and hurts which the Common peoples reading of their Scripture in their own language brings — be great, sundry, and many.
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De sacrorum Bibliorum in vulg. idiom. translatione. (pag. 492. ) Jn propatulo est quantam perniciem in totum orbem Chris•ianum ea, res inuexerit, & adhuc inuectura sit, si Laicis ill. teratis liberum sit, pro ipsorum arbitrio & curiositate sacras literas rimari, ac perferutari.
De Sacred Bibliorum in Vulgar. idiom. Translation. (page. 492.) John propatulo est Quantum perniciem in totum orbem Chris•ianum ea, Rest inuexerit, & Adhoc inuectura sit, si Laicis ill. teratis liberum sit, Pro Ipsorum arbitrio & Curiosity sacras literas rimari, ac perferutari.
Ecce stamus in consp•ctu huius iudicis (haec dicens assurgebat, & •odicem biblicum alterâ manu tenebat, alterâ p•lsabat) Ecce adsum: veniat Sp. Sanct. faciat id, si potest; iudicet me per hanc Scripturam; condemnet me, si potest per cam: dicat, si potest: err•• Iacobe Gretsere, tu causâ cecidisti; id si dixerit, statim. transi•• ad vestrum scamnum, non •• est me Spiri•us Sanct. iudicare per hanc Scripturā. Rung. ib. k. 2. a.
Ecce stamus in consp•ctu Huius Judges (haec dicens assurgebat, & •odicem biblicum alterâ manu tenebat, alterâ p•lsabat) Ecce adsum: Veniat Spa Sanct. Faciat id, si potest; iudicet me per hanc Scripturam; condemnet me, si potest per cam: dicat, si potest: err•• Jacob Gretsere, tu causâ cecidisti; id si dixerit, Immediately. transi•• ad Vestrum scamnum, non •• est me Spiri•us Sanct. iudicare per hanc Scripturā. Rung. ib. k. 2. a.
Cael. Rhodiginus L•ct. antiq. lib, 2. cap. 9. Quem nos Deum nun cupamus, Aegyptii Th••t, Persae dicunt Syre, Magorum disciplina Orsi, vnde profluxit Oromasis. Tam apud Hebraeorum gentem ellebre est quatuor vocalium Dei sacr•̄ nomen NONLATINALPHABET, quod inde Tetragrammaton dicunt, & alia voce exprimitur NONLATINALPHABET Graetis vero NONLATINALPHABET appellatur, Arabibus Alla. Sic & Zanch. de natura Dei lib. 1. c. 13. Apud Graecos, post Hebra•s, nomen Dei, nempe NONLATINALPHABET quatuor conflat literis. Sic apud Latinos Deut, vnde & Hispani dicunt Dios; Itali Idio; Galli Dieu; Germanis quo { que } & Anglic quatuor est li•erarum GOTE. Sic Chaldaei•, & Syris NONLATINALPHABET, Arabibus NONLATINALPHABET, Aethi•pibus NONLATINALPHABET, Aegytiis NONLATINALPHABET, Assyrijs NONLATINALPHABET, Persis NONLATINALPHABET, Magis est Ors•, Dalmatis scu Illyricis Bogi, Maometanis Ab•d. Gentibus in mundo no•o repertis Zimi.
Celestial Rhodiginus L•ct. Antique. lib, 2. cap. 9. Whom nos God Nun cupamus, Egyptians Th••t, Persae dicunt Sire, Magorum Discipline Orsi, vnde profluxit Oromasis. Tam apud Hebrews gentem ellebre est quatuor vocalium Dei sacr•̄ Nome, quod inde Tetragrammaton dicunt, & Alias voce exprimitur Grates vero Appellatur, Arabibus Alla. Sic & Zanchius de Nature Dei lib. 1. c. 13. Apud Greeks, post Hebra•s, Nome Dei, nempe quatuor conflat literis. Sic apud Latinos Deuteronomy, vnde & Spaniards dicunt Dios; Itali Idiocy; Gauls Dieu; Germans quo { que } & Anglic quatuor est li•erarum GOTE. Sic Chaldaei•, & Syriac, Arabibus, Aethi•pibus, Aegytiis, Assyrijs, Persis, Magis est Ors•, Dalmatia's scum Illyrians Bogi, Mohammedans Ab•d. Gentibus in mundo no•o repertis Zimri.
Gul. Reginald. Caluino turc. lib. 2. cap. 15. in argumento Libri. In Anglicano & Turcico ministerio summa est conuenien•ia. Templa vtrin { que } sunt similia, sed Turcis ornatiora & magnificentiora. pag. 313.
Gul. Reginald. Calvin turc. lib. 2. cap. 15. in Argumento Libri. In Anglican & Turkic Ministerio summa est conuenien•ia. Templa vtrin { que } sunt Similar, sed Turks ornatiora & magnificentiora. page. 313.
Apud vest•os Euangelices — Ecclesiae plerū { que } turpes, sordidae, & immundae tacent. At hominum nobilium, mercatorum, iuridicorum, Baronum, Comitū { que } d••ibus, nih•l ornatius, nihil op•rosius, & in his po••endis h•min•s priuatiregias aliquando gazas consumūt. Ibid. pag. 318.
Apud vest•os Euangelices — Ecclesiae plerū { que } Turpes, sordidae, & immundae tacent. At hominum Noble, mercatorum, iuridicorum, Baronum, Comitū { que } d••ibus, nih•l ornatius, nihil op•rosius, & in his po••endis h•min•s priuatiregias aliquando gazas consumunt. Ibid page. 318.
In Psal 7.4, 5. Persequatur ] per suggestiones. Cōprehendat ] p•r consensum. Conculcet ] per actum. & gloriam meam in pulu•rem deducet ] per consuetudinem.
In Psalm 7.4, 5. Persequatur ] per suggestiones. Cōprehendat ] p•r consensum. Conculcet ] per Acts. & gloriam meam in pulu•rem deducet ] per consuetudinem.
Hieronymus in illud Psal. 94.9. Qui plantauit aurem, non audiet? aut qui finxit oculum non considerat? Ego autem dico, quod Deus totus Oculus est, totus Manus est, totus Pes est. Totus Oculus est, quia omnia videt. Totus Manus est, quia omnia operatur. Totus Pes est, quia vbique est.
Hieronymus in illud Psalm 94.9. Qui plantauit Ear, non Audiety? Or qui finxit Oculum non considerate? Ego autem dico, quod Deus totus Oculus est, totus Manus est, totus Pes est. Totus Oculus est, quia omnia videt. Totus Manus est, quia omnia operatur. Totus Pes est, quia vbique est.
Justruct. Sacerd. lib. 1. cap. 19. Qui intelligens aliquam sententiom expressè ab Ecclesia damnatam, eam retin•crit, Haereticus pertinax est censendus.
Justruct. Sacred lib. 1. cap. 19. Qui Intelligence aliquam sententiom expressè ab Ecclesia damnatam, eam retin•crit, Heretic Pertinax est censendus.
Ira, cum in animum cutusquam incidit, velut saena tempestas tantos excitat fluctus, vt statum mantis immutet, ardesrant oculi, os tremat, lingua titubet, dentes concrepent, alterna vultum ma ulet, nunc saffasus r•bor, nunc pall•r albescens.
Ira, cum in animum cutusquam incidit, velut saena Tempestas tantos excitat Fluctus, vt Statum mantis immutet, ardesrant oculi, os tremat, lingua titubet, dentes concrepent, alterna vultum ma ulet, nunc saffasus r•bor, nunc pall•r albescens.
Alsted. Lex. Theol. cap. 2. pag. 76. Mi•um certè est, q•odomnes gentes tacito cons•nsu praecipuum Dei nomen quat•or medò lit•is en•ne•ent. Fluxiff•autem id existimatur è nomine Iehouah, quod ipsum est NONLATINALPHABET. Latini dicunt Deus, Graeci NONLATINALPHABET, Germani GOTT, Aegyptu NONLATINALPHABET, vel NONLATINALPHABET, Persae NONLATINALPHABET, Magi Orsi, Habraei NONLATINALPHABET, Arabes NONLATINALPHABET, G•lli Dieu, Jtali Idio, Hispani Dios Dalmati• siue Illyricis est Bogi, Boiemi• Bohu, Mabum tanis Abgd, Gentibus in nou• mundo repe•tis Zimi, Chaldaeu & Syris NONLATINALPHABET. Certè hoc fine s•• g•lari Dei O. M. prouident•â factum n•n est. Ego existimo illo significari, nomen Dei in quatuor mundi plagis decantandum esse.
Alsted. Lex. Theology cap. 2. page. 76. Mi•um certè est, q•odomnes gentes tacito cons•nsu praecipuum Dei Nome quat•or medò lit•is en•ne•ent. Fluxiff•autem id existimatur è nomine Jehovah, quod ipsum est. Latini dicunt Deus, Greeks, Germans GOTT, Aegyptu, vel, Persae, Magi Orsi, Habraei, Arabes, G•lli Dieu, Jtali Idiocy, Spaniards Dios Dalmati• siue Illyrians est Bogi, Boiemi• Bohu, Mabum Tanis Abgd, Gentibus in nou• mundo repe•tis Zimri, Chaldaeu & Syriac. Certè hoc fine s•• g•lari Dei O. M. prouident•â factum n•n est. Ego existimo illo significari, Nome Dei in quatuor mundi plagis decantandum esse.
Abrah. Brovi { us } in festo Circumc. Dom. Conc. 3 Dei nomen significat quaternarius, ea ratione, quia fere omnibus, nomen Dei Quadriliterū Latinis Deus, Graecis NONLATINALPHABET, Italis Idio, Germanis Goth, Polonis & Illyrijs Bogh, Gallis Dieu, Hispanis Dios, Hebraeis NONLATINALPHABET Joh. Garhard lor. Theol. Tom. 1. de Natura Dei §. 26. Obseruant nonnulli appellationem Dei esse omnibus fere populis quadriliterum. Sic Hebraeis NONLATINALPHABET Assyrijs Adad, Aethiopibus NONLATINALPHABET Persis NONLATINALPHABET: Aegyptis NONLATINALPHABET: Magis NONLATINALPHABET: Arabibus Alla: Illyricis Bogi: Graecis NONLATINALPHABET: Turcis NONLATINALPHABET: Hetruscis NONLATINALPHABET: Latinis Deus: Hispanis Dios: Italis Idio: Gallis Dieu: Germanis Gott: Polulis novi orbis Zimi: Vide P. Gregor. lib. 6. Synt. art. mirab. c. 2.
Abraham. Brovi { us } in Festo Circumcise. Dom. Conc 3 Dei Nome significat quaternarius, ea ratione, quia fere omnibus, Nome Dei Quadriliterū Latinis Deus, Graecis, Italians Idiocy, Germans Goth, Poloni & Illyrians Bogh, Gallis Dieu, Hispanis Dios, Hebraeis John Gerhard Lord. Theology Tom. 1. de Nature Dei §. 26. Observant Nonnulli appellationem Dei esse omnibus fere populis quadriliterum. Sic Hebraeis Assyrijs Adad, Aethiopibus Persis: Aegyptis: Magis: Arabibus Alla: Illyrians Bogi: Graecis: Turks: Hetruscis: Latinis Deus: Hispanis Dios: Italians Idiocy: Gallis Dieu: Germans Gott: Polulis novi Orbis Zimri: Vide P. Gregory. lib. 6. Saint art. Mirab. c. 2.
Ios•ph. vbi sup•a. Cassiodor chronic. Tit•s filius Vesp•siani Iudea cap ta centum mil•ia caphit•r•m publice v••n•ndedit. Abbas V•sperg. Chr•nic. ad An 29. Chr. 73.
Ios•ph. vbi sup•a. Cassiodorus chronic. Tit•s filius Vesp•siani Iudea cap ta centum mil•ia caphit•r•m publice v••n•ndedit. Abbas V•sperg. Chr•nic. ad an 29. Christ 73.
