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1. Epist. of Peter, chap. 5. vers. 8. Be sober, be vigilant:1. Epistle of Peter, chap. 5. vers. 8. Be Sobrium, be vigilant:
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because your adversary the Devil, as a roaring lion walketh about, seeking whom he may devoure.
Because your adversary the devil, as a roaring Lion walks about, seeking whom he may devour.
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IF the children of Israel in the dayes of the Prophet Isaiah were fallen into such an heavy sleep of sinne and securitie, that the Prophet was commanded to cry aloud, yea to lift up his voice like a trumpet, that he might awake them from their drowsy securitie;
IF the children of Israel in the days of the Prophet Isaiah were fallen into such an heavy sleep of sin and security, that the Prophet was commanded to cry aloud, yea to lift up his voice like a trumpet, that he might awake them from their drowsy security;
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then what trumpet can sound loud enough to rouse men from the sleep of sinne in these last dayes, wherein our Saviour foretold, that Iniquitie should abound, and the love of many wax cold;
then what trumpet can found loud enough to rouse men from the sleep of sin in these last days, wherein our Saviour foretold, that Iniquity should abound, and the love of many wax cold;
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and wherein experience telleth us, that almost an universall securitie hath overspread the face of the whole earth? That man sleepeth soundly indeed, whom the sound of a trumpet cannot awake:
and wherein experience Telleth us, that almost an universal security hath overspread the face of the Whole earth? That man Sleepeth soundly indeed, whom the found of a trumpet cannot awake:
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how soundly therefore do they sleep, or rather lie dead in sinne, whom the ratling of thunder,
how soundly Therefore do they sleep, or rather lie dead in sin, whom the rattling of thunder,
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even the terrible thunder-claps of mount Sinai cannot cause to startle, awake, and look about them? Surely this age wherein we live, hath not so much need of Barnabas the sonne of consolation, as of Boanerges the sonne of thunder.
even the terrible thunderclaps of mount Sinai cannot cause to startle, awake, and look about them? Surely this age wherein we live, hath not so much need of Barnabas the son of consolation, as of Boanerges the son of thunder.
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This our Apostle knew, and foretold of these times, saying, There shall come in the last dayes scoffers, walking after their own lusts,
This our Apostle knew, and foretold of these times, saying, There shall come in the last days scoffers, walking After their own Lustiest,
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and saying, Where is the promise of his coming, &c. And he knew no better means to rouse men out of this carnall securitie or spirituall Lethargie,and saying, Where is the promise of his coming, etc. And he knew no better means to rouse men out of this carnal security or spiritual Lethargy,
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then by causing them to understand the great peril and danger wherein they lie, who sleep secure in sinne, being environed with mighty, cruell,
then by causing them to understand the great peril and danger wherein they lie, who sleep secure in sin, being environed with mighty, cruel,
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and raging enemies, which seek to devoure both their souls and bodies.
and raging enemies, which seek to devour both their Souls and bodies.
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And therefore to the same end and purpose, I thought I could not do better then to tread in his stepps,
And Therefore to the same end and purpose, I Thought I could not do better then to tread in his steps,
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and give warning in his words;
and give warning in his words;
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assuring my self, that he whom neither the love of his own salvation, nor the fear of hell,
assuring my self, that he whom neither the love of his own salvation, nor the Fear of hell,
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nor this roaring lion will move, is already dead in sinne, and past hope of recovery.
nor this roaring Lion will move, is already dead in sin, and past hope of recovery.
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But he that is touched either with the love of the one, or fear of the other, will no longer snort in sinfull securitie;
But he that is touched either with the love of the one, or Fear of the other, will no longer snort in sinful security;
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but Wake, and Watch, and meet his enemy in the face, and fight valiantly and couragiously for his soul and his salvation.
but Wake, and Watch, and meet his enemy in the face, and fight valiantly and courageously for his soul and his salvation.
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And to move every one of us so to do, let us now open and consider the words of the Apostle, which I have made choice of to that end and purpose. Be sober, be vigilant:
And to move every one of us so to do, let us now open and Consider the words of the Apostle, which I have made choice of to that end and purpose. Be Sobrium, be vigilant:
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because your adversary the Devil, as a roaring lion walketh about, seeking whom he may devoure. Because your adversary the devil, as a roaring Lion walks about, seeking whom he may devour.
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These words (as may appeare to the meanest capacity) do naturally divide themselves into two parts.
These words (as may appear to the Meanest capacity) do naturally divide themselves into two parts.
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1 An Exhortation in the former words, Be sober, be vigilant.
1 an Exhortation in the former words, Be Sobrium, be vigilant.
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2. A Reason or Motive drawn from the danger wherein we stand, being continually assaulted by a fierce and cruell enemie, seeking to destroy us;
2. A Reason or Motive drawn from the danger wherein we stand, being continually assaulted by a fierce and cruel enemy, seeking to destroy us;
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Because your adversary the Devil as a roaring lion walketh about, seeking whom he may devoure. Because your adversary the devil as a roaring Lion walks about, seeking whom he may devour.
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But though this be the naturall order of the words, yet because I am perswaded that I shall better and more fully enforce and apply the Exhortation,
But though this be the natural order of the words, yet Because I am persuaded that I shall better and more Fully enforce and apply the Exhortation,
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if I raise it from the Reason or Motive;
if I raise it from the Reason or Motive;
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I desire (with your patience) to speak first in order, of that which is last in place, in the words of my text;
I desire (with your patience) to speak First in order, of that which is last in place, in the words of my text;
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viz. of the Reason or Motive, which I desire to lay down as a generall ground or Point of doctrine;
viz. of the Reason or Motive, which I desire to lay down as a general ground or Point of Doctrine;
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and then from thence to enforce the Exhortation. First, The Reason, or Motive, Because your adversary the Devil as a roaring lion &c. The scope of the Apostle in these words, is to set before our eyes, as it were in perfect and lively colours, the exceeding great danger whereunto we are lyable by reason of our spirituall Arch-enemy:
and then from thence to enforce the Exhortation. First, The Reason, or Motive, Because your adversary the devil as a roaring Lion etc. The scope of the Apostle in these words, is to Set before our eyes, as it were in perfect and lively colours, the exceeding great danger whereunto we Are liable by reason of our spiritual Archenemy:
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who doth daily besiege, assault, and fight against our souls.
who does daily besiege, assault, and fight against our Souls.
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And to bring us to a full sight and knowledge of this danger, he hath here described this our spirituall Arch-enemy unto us to the full in a fourefold manner.
And to bring us to a full sighed and knowledge of this danger, he hath Here described this our spiritual Archenemy unto us to the full in a fourfold manner.
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1. From his name, The Devil: 2. From his nature, or disposition towards us; Your adversary.
1. From his name, The devil: 2. From his nature, or disposition towards us; Your adversary.
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3. From his continuall practise against us; As a roaring lion walketh about. 4. From the end which he aimeth at in all this; Seeking whom he may devoure.
3. From his continual practice against us; As a roaring Lion walks about. 4. From the end which he aimeth At in all this; Seeking whom he may devour.
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1. First from his name, The Devil.
1. First from his name, The devil.
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It is not requisite in this place curiously to dispute, or define what the Devil is:
It is not requisite in this place curiously to dispute, or define what the devil is:
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it is sufficiently known that he was at the first created by God a glorious angel of light, perfectly good and happy, and placed in heaven.
it is sufficiently known that he was At the First created by God a glorious angel of Light, perfectly good and happy, and placed in heaven.
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Onely he was not Immutabilis in bono, that is, Immutably good; which is a property peculiar to God alone:
Only he was not Immutabilis in Bono, that is, Immutably good; which is a property peculiar to God alone:
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and therefore by sinne he lost his first estate, was thrown down from heaven, and of an angel of light became an impure spirit, the most accursed of all creatures:
and Therefore by sin he lost his First estate, was thrown down from heaven, and of an angel of Light became an impure Spirit, the most accursed of all creatures:
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and, as S. Peter speaketh, God cast him down, and delivered him into chains of darknesse to be reserved unto judgement:
and, as S. Peter speaks, God cast him down, and Delivered him into chains of darkness to be reserved unto judgement:
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or as the former translation did read, to be kept unto damnation.
or as the former Translation did read, to be kept unto damnation.
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That which is more to my present purpose, is to consider him (according to the scope and intent of the Apostle in this place) as he is an enemie unto mankinde.
That which is more to my present purpose, is to Consider him (according to the scope and intent of the Apostle in this place) as he is an enemy unto mankind.
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Indeed his hatred and malice was at the first, and principally bent against God himself;
Indeed his hatred and malice was At the First, and principally bent against God himself;
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because in his just judgement he despoiled him, or deprived him of his state of glory & felicitie,
Because in his just judgement he despoiled him, or deprived him of his state of glory & felicity,
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and condemned him to eternall and unavoidable torments.
and condemned him to Eternal and unavoidable torments.
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And therefore immediately thereupon he did, and alwaies doth by all means to the uttermost of his power, seek to obscure and hinder the glory of God,
And Therefore immediately thereupon he did, and always does by all means to the uttermost of his power, seek to Obscure and hinder the glory of God,
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and to oppose himself against God.
and to oppose himself against God.
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But (as one saith well) Quia in Deum nihil potest, insidiatur homini, qui ad imaginem ejus factus est:
But (as one Says well) Quia in God nihil potest, insidiatur Homini, qui ad imaginem His factus est:
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Because he cannot prevail against God the omnipotent Creator, he turneth his malice against the creatures;
Because he cannot prevail against God the omnipotent Creator, he turns his malice against the creatures;
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and amongst them principally against man the most excellent of all creatures, whom God hath made after his own Image.
and among them principally against man the most excellent of all creatures, whom God hath made After his own Image.
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And amongst men, his rage is chiefly bent against those which are regenerate, and renewed in the spirit of their mindes,
And among men, his rage is chiefly bent against those which Are regenerate, and renewed in the Spirit of their minds,
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and have put on that new man, which after God is created in righteousnesse & true holinesse: and have put on that new man, which After God is created in righteousness & true holiness:
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because they are nearest, & dearest unto God.
Because they Are nearest, & dearest unto God.
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For so it is said directly, that The dragon was wroth with the woman (that is, the Church of God) and went to make warre with the remnant of the womans seed, which kept the commandments of God,
For so it is said directly, that The dragon was wroth with the woman (that is, the Church of God) and went to make war with the remnant of the woman's seed, which kept the Commandments of God,
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and had the testimony of Jesus Christ. and had the testimony of jesus christ.
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Which made Augustine (speaking to God) to say, Et nunc vita mea, Domine Deus meus, ex quo cecidit, non cessat persequi filios tuos:
Which made Augustine (speaking to God) to say, Et nunc vita mea, Domine Deus meus, ex quo cecidit, non cessat persequi Sons tuos:
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& in odium tuum, ô Rex magne, cupit perdere hanc creaturam tuam, quam creavit omnipotens bonitas tua ad imaginem tuam, ut possideat gloriam tuam, quam ipse perdidit per superbiam suam: & in odium tuum, o Rex Magnus, Cupit Perdere hanc creaturam tuam, quam Created omnipotens bonitas tua ad imaginem tuam, ut possideat gloriam tuam, quam ipse perdidit per Superbiam suam:
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that is, And now ô Lord my God, which art my life, ever since his fall, he ceaseth not to persecute thy children;
that is, And now o Lord my God, which art my life, ever since his fallen, he ceases not to persecute thy children;
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and out of hatred against thee, ô thou most mighty King, he desireth to destroy this thy creature, which thine omnipotent goodnesse hath created according to thine image, that he might possesse that thy glory, which he lost through his pride. and out of hatred against thee, o thou most mighty King, he Desires to destroy this thy creature, which thine omnipotent Goodness hath created according to thine image, that he might possess that thy glory, which he lost through his pride.
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But as for the wicked and ungodly reprobates, the seed of the serpent, Gregorie saith truely of them, that Eos pulsare negligit, quos quieto jure possidere se sentit:
But as for the wicked and ungodly Reprobates, the seed of the serpent, Gregory Says truly of them, that Eos pulsare negligit, quos quieto jure possidere se Sentit:
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that is, He desireth not to assault or trouble them, whom he knoweth to be his own,
that is, He Desires not to assault or trouble them, whom he Knoweth to be his own,
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and discerneth to be already in his peaceable possession. and discerneth to be already in his peaceable possession.
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Now this deadly few'd, mortall hatred, and bloudy cruelty which he practiseth against all the children of God, our Apostle hath most excellently,
Now this deadly fewed, Mortal hatred, and bloody cruelty which he Practiseth against all the children of God, our Apostle hath most excellently,
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and to the full described in the words of my text, beginning first (as I observed before) with his name, The Devil.
and to the full described in the words of my text, beginning First (as I observed before) with his name, The devil.
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Some do rightly stile him NONLATINALPHABET, One full of names; as Argos was of eyes.
some doe rightly style him, One full of names; as Argos was of eyes.
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Persequitur me hostis, cui nomina mille, mille nocendi artes (saith Hierome) An enemie pursueth me, which hath a thousand names, a thousand subtill devices to annoy or hurt us. Persequitur me hostis, cui nomina mille, mille nocendi arts (Says Jerome) an enemy pursueth me, which hath a thousand names, a thousand subtle devices to annoy or hurt us.
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And indeed in the Scriptures, both in the Old and New Testament, we finde great varietie of names ascribed unto him:
And indeed in the Scriptures, both in the Old and New Testament, we find great variety of names ascribed unto him:
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as when he is called, a Serpent, a Lion, a Dragon, a Fox, a Cockatrice, the Leviathan, the Evill one, the Tempter, the Envious man, the Accuser of the brethren, Satan, the Devil, &c. All which together with some others, do serve to expresse his rage and furie, either against God,
as when he is called, a Serpent, a lion, a Dragon, a Fox, a Cockatrice, the Leviathan, the Evil one, the Tempter, the Envious man, the Accuser of the brothers, Satan, the devil, etc. All which together with Some Others, do serve to express his rage and fury, either against God,
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or Man, or both of them.
or Man, or both of them.
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But because the Apostle in this place hath layed down so full a description thereof, I will passe by that varietie of his names or titles,
But Because the Apostle in this place hath laid down so full a description thereof, I will pass by that variety of his names or titles,
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and confine my self onely to that which is in the words of my text, The Devil.
and confine my self only to that which is in the words of my text, The devil.
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The originall word NONLATINALPHABET is familiarly known to the learned to be derived of NONLATINALPHABET, which (as some, and Aretius by name, affirm) signifieth treacherously to take, or deceive by false and lying words.
The original word is familiarly known to the learned to be derived of, which (as Some, and Aretius by name, affirm) signifies treacherously to take, or deceive by false and lying words.
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And so it should seem to point out his subtilty, falshood, manifold frauds and lies, which he sometime practised against our first Parents:
And so it should seem to point out his subtlety, falsehood, manifold frauds and lies, which he sometime practised against our First Parents:
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whereby he enticed them to disobey the commandment of God, by eating of the forbidden fruit, whereby he enticed them to disobey the Commandment of God, by eating of the forbidden fruit,
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and thereby ruined both them and their posteritie.
and thereby ruined both them and their posterity.
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In which respect our Saviour Christ calleth him, A murderer from the beginning, and also A lyar and the father of lies.
In which respect our Saviour christ calls him, A murderer from the beginning, and also A liar and the father of lies.
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But I must confesse that I finde that signification of the word onely in the aforesaid Authour alone.
But I must confess that I find that signification of the word only in the aforesaid Author alone.
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With all others, whom I have seen and observed, it signifieth in the second or Metaphoricall acception, to accuse falsely, or maliciously, to deprave, slander, or back-bite;
With all Others, whom I have seen and observed, it signifies in the second or Metaphorical acception, to accuse falsely, or maliciously, to deprave, slander, or backbite;
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to cause envy against any person, or to make him become odious and hatefull. to cause envy against any person, or to make him become odious and hateful.
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And so this name which he had given him by the Spirit of God, doth ( as Chrysostome hath well observed) excellently expresse his nature and his art, or practise;
And so this name which he had given him by the Spirit of God, does (as Chrysostom hath well observed) excellently express his nature and his art, or practise;
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that so he may be tam re quàm nomine Diabolus, A Devil both in word and deed.
that so he may be tam re quàm nomine Diabolus, A devil both in word and deed.
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For he is (according to the Etymologie of his name) a false, and malicious accuser, slanderer, and backbiter:
For he is (according to the Etymology of his name) a false, and malicious accuser, slanderer, and backbiter:
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for he falsely accuseth or slandereth 1. God to man: 2. Man to God: 3. One man to another.
for he falsely Accuseth or Slandereth 1. God to man: 2. Man to God: 3. One man to Another.
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First he audaciously slandereth God to man: for so he accused him to our great Grand-mother Eve in a double manner: 1. Of a lie;
First he audaciously Slandereth God to man: for so he accused him to our great Grandmother Eve in a double manner: 1. Of a lie;
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which he expressely fastened upon God, viz. That whereas God had said, In the day that thou eatest of the tree of knowledge of good and evill, thou shalt surely die:
which he expressly fastened upon God, viz. That whereas God had said, In the day that thou Eatest of the tree of knowledge of good and evil, thou shalt surely die:
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he told her in direct termes, Ye shall not surely die; which is no lesse then to give God the lie.
he told her in Direct terms, You shall not surely die; which is no less then to give God the lie.
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2. He accused God of Envy, pretending that the cause why he did forbid them to eat of the fruit of the tree of knowledge of good and evil, was not (as God had said) because they should die in the day wherein they did eat thereof;
2. He accused God of Envy, pretending that the cause why he did forbid them to eat of the fruit of the tree of knowledge of good and evil, was not (as God had said) Because they should die in the day wherein they did eat thereof;
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but because he knew that when they did eat thereof, Their eyes should be opened, and they should be as Gods, knowing good and evill:
but Because he knew that when they did eat thereof, Their eyes should be opened, and they should be as God's, knowing good and evil:
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and therefore that the true cause why God did forbid them to eat thereof, was, because he envied them so happy and glorious an estate.
and Therefore that the true cause why God did forbid them to eat thereof, was, Because he envied them so happy and glorious an estate.
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And he runneth still the same course in wicked and ungodly persons, teaching them to cast the aspersion of their horrible sinnes and nefarious lives upon God:
And he Runneth still the same course in wicked and ungodly Persons, teaching them to cast the aspersion of their horrible Sins and nefarious lives upon God:
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for what is more common then to heare an ungodly person, being reproved for his hellish and stigmaticall villanies, belch out some execrable,
for what is more Common then to hear an ungodly person, being reproved for his hellish and stigmatical villainies, belch out Some execrable,
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or blasphemous speech or other against God, or his providence? saying, It is my destinie; I cannot help it:
or blasphemous speech or other against God, or his providence? saying, It is my destiny; I cannot help it:
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If God had made me otherwise, I would have done otherwise; or some other such like cursed words.
If God had made me otherwise, I would have done otherwise; or Some other such like cursed words.
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Secondly, he is no lesse malicious in slandering and accusing of man also unto God;
Secondly, he is no less malicious in slandering and accusing of man also unto God;
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for he it is that is alwaies ready (when we have sinned) to cry out against us,
for he it is that is always ready (when we have sinned) to cry out against us,
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and accuse us, requiring of God (according to the strict rule of his justice) not to spare us being offenders,
and accuse us, requiring of God (according to the strict Rule of his Justice) not to spare us being offenders,
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but to poure down vengeance upon our heads, having justly deserved punishment.
but to pour down vengeance upon our Heads, having justly deserved punishment.
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And of this we have sufficient proof, from the testimony, or confession of his own mouth in the first chapter of Job;
And of this we have sufficient proof, from the testimony, or Confessi of his own Mouth in the First chapter of Job;
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where he acknowledged unto the Lord, that he had been compassing the earth, going to and fro,
where he acknowledged unto the Lord, that he had been compassing the earth, going to and from,
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and walking up and down in it, like a Promoter, or Informer, to spie out faults and offences, whereof he might accuse them unto God.and walking up and down in it, like a Promoter, or Informer, to spy out Faults and offences, whereof he might accuse them unto God.
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But if his own confession be not sufficient, we have also the expresse testimony of the Spirit of God, to confirm it.
But if his own Confessi be not sufficient, we have also the express testimony of the Spirit of God, to confirm it.
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For so in the Revelation of S. John, we finde that he being overcome by Michael and his Angels,
For so in the Revelation of S. John, we find that he being overcome by Michael and his Angels,
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and cast out of heaven, there was a loud voice heard, saying in heaven, Now is come salvation, & strength,
and cast out of heaven, there was a loud voice herd, saying in heaven, Now is come salvation, & strength,
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and the kingdome of our God, and the power of his Christ:
and the Kingdom of our God, and the power of his christ:
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for the Accuser of our brethren is cast down, which accused them before our God day & night. for the Accuser of our brothers is cast down, which accused them before our God day & night.
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Nay, he is not onely an Accuser of us, but also (according to his name) a false slanderer, and malicious back-biter:
Nay, he is not only an Accuser of us, but also (according to his name) a false slanderer, and malicious backbiter:
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for he doth not onely accuse us for the sinnes which we have indeed committed,
for he does not only accuse us for the Sins which we have indeed committed,
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but also wresteth our good actions, and exclaimeth against us for them, pretending that they are done either in hypocrisie, or for some by;
but also wresteth our good actions, and exclaimeth against us for them, pretending that they Are done either in hypocrisy, or for Some by;
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and sinister respect, &c. Yea, if he can espie but an appearance of evil in us, he will not stick to accuse us, that we have already committed that evil, whereof he doth but suspect us:
and sinister respect, etc. Yea, if he can espy but an appearance of evil in us, he will not stick to accuse us, that we have already committed that evil, whereof he does but suspect us:
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so wresting and misconstruing all our actions to the worst sense, and making of every molehill an huge mountain.
so wresting and misconstruing all our actions to the worst sense, and making of every molehill an huge mountain.
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Thus wrongfully did he slander Job, that he served God for that same end, for which Demetrius served his Goddesse Diana:
Thus wrongfully did he slander Job, that he served God for that same end, for which Demetrius served his Goddess Diana:
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viz. for advantage, for gain, or profit, saying, Doth Job fear God for nought? hast thou not made an hedge about him,
viz. for advantage, for gain, or profit, saying, Does Job Fear God for nought? hast thou not made an hedge about him,
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and about his house, and about all that he hath on everyside? Thou hast blessed the works of his hand,
and about his house, and about all that he hath on everyside? Thou hast blessed the works of his hand,
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and his substance is increased in the land:
and his substance is increased in the land:
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But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face. But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face.
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Thus doth he accuse and slander Man to God. Thirdly, he practiseth the same course likewise between Man and Man, by his calumnies, slanders,
Thus does he accuse and slander Man to God. Thirdly, he Practiseth the same course likewise between Man and Man, by his calumnies, slanders,
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and false lies, sowing the seeds of all manner of discord, strife, contention, sedition and warre between them:
and false lies, sowing the seeds of all manner of discord, strife, contention, sedition and war between them:
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and by that means many times he causeth those that before were intire friends, to become mortall enemies.
and by that means many times he Causes those that before were entire Friends, to become Mortal enemies.
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And that is indeed NONLATINALPHABET, to play the Devil: for so the Philosopher maketh those two to imply the same thing, NONLATINALPHABET.
And that is indeed, to play the devil: for so the Philosopher makes those two to imply the same thing,.
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falsely or maliciously to slander, and to make friends become foes. Princes, and Potentates many times break forth into mutuall discord, and unjust warres:falsely or maliciously to slander, and to make Friends become foes. Princes, and Potentates many times break forth into mutual discord, and unjust wars:
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Private persons rage one against another with envie, hatred, and malice, &c. but in them all the Devil blows the coal,
Private Persons rage one against Another with envy, hatred, and malice, etc. but in them all the devil blows the coal,
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and increaseth the flame of their fury by his secret practises of malice, slander, &c. whereby he bringeth to passe, that small sparks of discord in the beginning, do end in bloud and murder.
and increases the flame of their fury by his secret practises of malice, slander, etc. whereby he brings to pass, that small sparks of discord in the beginning, do end in blood and murder.
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Thus doth he maliciously deprave and slander God to Man, Man to God, and one Man unto another:
Thus does he maliciously deprave and slander God to Man, Man to God, and one Man unto Another:
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and therefore he is rightly called NONLATINALPHABET, the Devil. Secondly, The second part of the Apostles description is taken from his Nature or disposition;
and Therefore he is rightly called, the devil. Secondly, The second part of the Apostles description is taken from his Nature or disposition;
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not simply as he is in himself, but with relation to us, or in respect of mankinde.
not simply as he is in himself, but with Relation to us, or in respect of mankind.
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The originall word is NONLATINALPHABET, here translated an Adversary; but it properly signifieth adversarium in causa vel lite;
The original word is, Here translated an Adversary; but it properly signifies adversarium in causa vel lite;
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it is a Law terme, and signifieth one that is an Adversary to another in his cause, suit, or action in the law.
it is a Law term, and signifies one that is an Adversary to Another in his cause, suit, or actium in the law.
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And such an enemie or Adversary the Devil indeed is to all the children of God in the cause or action concerning their salvation:
And such an enemy or Adversary the devil indeed is to all the children of God in the cause or actium Concerning their salvation:
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opposing himself against it, and bending all his force with might and main to hinder it.
opposing himself against it, and bending all his force with might and main to hinder it.
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As Christ is our Advocate making intercession for us, and pleading our cause unto God, according to that of the Apostle, If any man sinne, we have an Advocate with the Father, Jesus Christ the righteous:
As christ is our Advocate making Intercession for us, and pleading our cause unto God, according to that of the Apostle, If any man sin, we have an Advocate with the Father, jesus christ the righteous:
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So Satan on the other part is a Sergeant, Counsellour, or Proctour, with all earnestnes and virulency pleading against us, and our salvation.
So Satan on the other part is a sergeant, Counselor, or Proctor, with all earnestness and virulency pleading against us, and our salvation.
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And because he is not as a Counsellour retained by another against us, or pleading for his fee;
And Because he is not as a Counselor retained by Another against us, or pleading for his fee;
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but is his own Proctour in his own cause:
but is his own Proctor in his own cause:
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he is rightly here called our Adversary, viz. which in his own cause pleadeth in his own person against us, seeking by all means to hinder our salvation,
he is rightly Here called our Adversary, viz. which in his own cause pleads in his own person against us, seeking by all means to hinder our salvation,
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and to procure the sentence of condemnation from the mouth of the Judge against us.
and to procure the sentence of condemnation from the Mouth of the Judge against us.
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And Beza well observeth, that the force of the Greek article here is not to be omitted, NONLATINALPHABET Ille Adversarius, that your Adversary:
And Beza well observeth, that the force of the Greek article Here is not to be omitted, Isle Adversarius, that your Adversary:
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Because though we have many adversaries, yet he is (as one saith) NONLATINALPHABET, the most warlike and malicious;
Because though we have many Adversaries, yet he is (as one Says), the most warlike and malicious;
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as it were the Coripheus or arch-enemie of our souls and salvations.
as it were the Coripheus or archenemy of our Souls and salvations.
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Or else, because that though there be many Devils, yea Legions of Devils, and all of them our adversaries:
Or Else, Because that though there be many Devils, yea Legions of Devils, and all of them our Adversaries:
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yet the Apostle here aimeth at Beelzebub the Prince of Devils, under whose banner all the rest of those infernall Spirits do fight against us.
yet the Apostle Here aimeth At Beelzebub the Prince of Devils, under whose banner all the rest of those infernal Spirits do fight against us.
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And indeed he may well he called our Adversary pleading against us;
And indeed he may well he called our Adversary pleading against us;
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because he is still ready to hinder and crosse us in all our suits and prayers which we send up unto God,
Because he is still ready to hinder and cross us in all our suits and Prayers which we send up unto God,
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and in all other our godly purposes and proceedings.
and in all other our godly Purposes and proceedings.
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So, when Jehoshuah the High Priest stood before the Angel of the Lord ready to make intercession on the behalf of the people, Satan stood at his right hand, to resist him, or as it is in the originall, to be his Adversary: which agreeth directly to the terme or title here given unto the Devil by the Spirit of God.
So, when Joshua the High Priest stood before the Angel of the Lord ready to make Intercession on the behalf of the people, Satan stood At his right hand, to resist him, or as it is in the original, to be his Adversary: which agreeth directly to the term or title Here given unto the devil by the Spirit of God.
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And again, we reade that Satan stood up against Israel, and provoked David to number the people:
And again, we read that Satan stood up against Israel, and provoked David to number the people:
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whereby he procured Gods heavy displeasure against them, by the devouring pestilence, whereby there fell of Israel seventy thousand men.
whereby he procured God's heavy displeasure against them, by the devouring pestilence, whereby there fell of Israel seventy thousand men.
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And so likewise when a good Angel was sent from God unto Daniel, He was withstood by an evill Angell, one and twenty dayes, till Michael came and helped him.
And so likewise when a good Angel was sent from God unto daniel, He was withstood by an evil Angel, one and twenty days, till Michael Come and helped him.
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And Saint Paul writing to the Thessalonians, saith, We would have come unto you (even I Paul) once and again, but Satan hindred us.
And Saint Paul writing to the Thessalonians, Says, We would have come unto you (even I Paul) once and again, but Satan hindered us.
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Thus doth Satan appeare to be truely called our Adversary:
Thus does Satan appear to be truly called our Adversary:
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viz. as opposing himself alwaies against us, both in the cause of our salvation, and also in all other holy actions, and godly endeavours.
viz. as opposing himself always against us, both in the cause of our salvation, and also in all other holy actions, and godly endeavours.
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Which was the reason why Saint Paul used those words to Elymas the sorcerer when he withstood Paul and Barnabas preaching the word of God at Paphos,
Which was the reason why Saint Paul used those words to Elymas the sorcerer when he withstood Paul and Barnabas preaching the word of God At Paphos,
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and sought to turn away the Deputy from the faith, saying, O full of all subtiltie,
and sought to turn away the Deputy from the faith, saying, Oh full of all subtlety,
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and all mischief, thou childe of the Devil, thou enemie of all righteousnesse, &c. The proverb is, Such a father, such a sonne: and as the Grecians say, NONLATINALPHABET.and all mischief, thou child of the devil, thou enemy of all righteousness, etc. The proverb is, Such a father, such a son: and as the Greeks say,.
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From an evill bird springs an evill egge: which was truely verified in him;From an evil bird springs an evil egg: which was truly verified in him;
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for being the childe of the Devil, he shewed himself like his father, an enemie of all righteousnesse.
for being the child of the devil, he showed himself like his father, an enemy of all righteousness.
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For such a one doth the Devil in all things shew himself. If we pray, he laboureth to distract us by wandering imaginations;
For such a one does the devil in all things show himself. If we pray, he Laboureth to distract us by wandering Imaginations;
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if we heare the word, He cometh and catcheth away that which was sown in the heart, that it may not bring forth fruit in the life and conversation.
if we hear the word, He comes and Catches away that which was sown in the heart, that it may not bring forth fruit in the life and Conversation.
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And the like course he practiseth in all other holy actions, shewing himself to be truely (as the Apostle calleth him) our Adversary.
And the like course he Practiseth in all other holy actions, showing himself to be truly (as the Apostle calls him) our Adversary.
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Again, he is in the next place described unto us by his continuall practise against us, in those words, As a roaring lion walketh about.
Again, he is in the next place described unto us by his continual practice against us, in those words, As a roaring Lion walks about.
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Wherein observe with me two things. 1. The Matter or Action; He walketh about 2. The Manner how he doth it; As a roaring lion.
Wherein observe with me two things. 1. The Matter or Actium; He walks about 2. The Manner how he does it; As a roaring Lion.
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1. If you desire to know what he doeth;
1. If you desire to know what he doth;
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the Apostle tells you that He walketh about. And this phrase sheweth his indefatigable pains in tempting and assaulting us:
the Apostle tells you that He walks about. And this phrase shows his indefatigable pains in tempting and assaulting us:
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for he never ceaseth or taketh rest, but still night and day walketh about, seeking to destroy us.
for he never ceases or Takes rest, but still night and day walks about, seeking to destroy us.
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And some Expositors conceive this phrase of walking about, to be a Metaphor taken à rebus bellicis, from warlike affairs, thus:
And Some Expositors conceive this phrase of walking about, to be a Metaphor taken à rebus bellicis, from warlike affairs, thus:
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Like as a wise and politick Captain or Generall, besieging some citie or castle, fetcheth his compasse about,
Like as a wise and politic Captain or General, besieging Some City or castle, Fetches his compass about,
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and diligently vieweth each part thereof, to the end that discovering the weakest part, he might take his advantage, planting his ordinance for battery;
and diligently views each part thereof, to the end that discovering the Weakest part, he might take his advantage, planting his Ordinance for battery;
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and after a breach made give an assault there:
and After a breach made give an assault there:
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So also the Devil, the grand captain of all those hellish troups and forces which fight against our souls, laying continuall siege against the Church of God,
So also the devil, the grand captain of all those hellish troops and forces which fight against our Souls, laying continual siege against the Church of God,
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and every faithfull soul therein, in a subtill and politick manner walketh about to and fro with uncessant pains and vigilancy, to spie and discover when and where we are weakest:
and every faithful soul therein, in a subtle and politic manner walks about to and from with uncessant pains and vigilancy, to spy and discover when and where we Are Weakest:
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that so taking the opportunitie and advantage, he may suddenly with all violence and fury charge upon us,
that so taking the opportunity and advantage, he may suddenly with all violence and fury charge upon us,
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and so discomfit us, to our utter ruine and destruction. And this is his practise night and day.
and so discomfit us, to our utter ruin and destruction. And this is his practice night and day.
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As he that keepeth Israel doth neither slumber nor sleep:
As he that Keepeth Israel does neither slumber nor sleep:
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so neither doth the Adversary of the Israel of God wax weary, or grant sleep to his eyes, or slumber to his eye-liddes;
so neither does the Adversary of the Israel of God wax weary, or grant sleep to his eyes, or slumber to his eyelids;
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but with perpetuall vigilancy watcheth for his opportunitie to vanquish and destroy them. This is evident by his own confession formerly mentioned:
but with perpetual vigilancy watches for his opportunity to vanquish and destroy them. This is evident by his own Confessi formerly mentioned:
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wherein he acknowledged to God, demanding whence he came, that he returned from going to and fro in the earth,
wherein he acknowledged to God, demanding whence he Come, that he returned from going to and from in the earth,
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and from walking up and down in it: whereby it appeareth that he omitteth no pains nor labour in seeking our destruction.and from walking up and down in it: whereby it appears that he omitteth no pains nor labour in seeking our destruction.
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He will up before God to accuse, and down again with men to tempt; and there no corner shall escape him:
He will up before God to accuse, and down again with men to tempt; and there no corner shall escape him:
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for he every where spreads his snares to catch our souls, as Augustine hath excellently well observed; Ecce!
for he every where spreads his snares to catch our Souls, as Augustine hath excellently well observed; Ecce!
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tetendit ante pedes nostros laqueos infinitos, & omnes vias nostras variis replevit decipulis ad capiendas animas nostras: tetendit ante pedes nostros laqueos infinitos, & omnes Ways nostras variis Replevit decipulis ad capiendas animas nostras:
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& quis effugiet? Laqueos posuit in divitiis, laqueos posuit in paupertate, laqueos tetendit in cibo, in potu, in voluptate, in somno & vigilia:
& quis effugiet? Laqueos He placed in divitiis, laqueos He placed in paupertate, laqueos tetendit in Cibo, in potu, in voluptate, in Somno & vigilia:
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laqueos posuit in verbo, in opere, & in omni vita nostra. laqueos He placed in verbo, in Opere, & in omni vita nostra.
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That is, Loe! he spreadeth infinite snares before our feet, and hath filled our wayes with divers traps to catch our souls:
That is, Lo! he spreadeth infinite snares before our feet, and hath filled our ways with diverse traps to catch our Souls:
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and who shall escape? he placeth snares in our riches, he spreadeth snares in our povertie, he layeth snares in our meat, in our drink, in our pleasure, in our sleeping, in our waking:
and who shall escape? he places snares in our riches, he spreadeth snares in our poverty, he Layeth snares in our meat, in our drink, in our pleasure, in our sleeping, in our waking:
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he useth his snares in our words, in our deeds, and in our whole life. he uses his snares in our words, in our Deeds, and in our Whole life.
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He spareth no time from tempting us, but that which he imployeth either in accusiing us unto God,
He spares no time from tempting us, but that which he employeth either in accusiing us unto God,
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or else in inflicting those punishments which it pleaseth God to permit him to lay upon us.
or Else in inflicting those punishments which it Pleases God to permit him to lay upon us.
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He is full of agility in changing his place, and of subtilty in framing his ginnes:
He is full of agility in changing his place, and of subtlety in framing his begins:
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Versutus est enim, Domine, iste hostis, & tortuosus (saith Augustine) nec facilè deprehendi possunt circuitus viae ejus, Versutus est enim, Domine, iste hostis, & tortuosus (Says Augustine) nec facilè deprehendi possunt circuitus Viae His,
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nec cognosci species vultûs ejus, nisi tu illumines; that is, Lord, this is a subtle enemy indeed, winding and turning himself many wayes,
nec Cognosci species vultûs His, nisi tu illumines; that is, Lord, this is a subtle enemy indeed, winding and turning himself many ways,
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neither can the circuits and compasses of his way be easily found out, nor the form of his countenance be discerned,
neither can the circuits and compasses of his Way be Easily found out, nor the from of his countenance be discerned,
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except we be enlightened by thee. There is no place in the whole earth without the compasse of his walk;except we be enlightened by thee. There is no place in the Whole earth without the compass of his walk;
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for he compasseth the earth, and searcheth out all the corners thereof.
for he Compasseth the earth, and Searches out all the corners thereof.
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He is here and there and every where in various shap•s and forms, that he might shew himself the more subtill in deceiving.
He is Here and there and every where in various shap•s and forms, that he might show himself the more subtle in deceiving.
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Nunc hic, nunc illic, nunc agnum, nunc lupum, nunc tenebras, nunc lucem in se ostendit, Nunc hic, nunc illic, nunc Agnum, nunc lupum, nunc Darkness, nunc lucem in se ostendit,
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& singulis quibuslibet qualitatibus, locis & temporibus, secundum varias rerum mutationes, varias exhibet tentationes (saith the same Father) He is now here and then there, he now sheweth himself a lambe,
& Singulis quibuslibet qualitatibus, locis & temporibus, secundum Various rerum mutationes, Various exhibet temptations (Says the same Father) He is now Here and then there, he now shows himself a lamb,
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and by and by a wolf, he sometime exhibiteth himself in the shape of darknesse,
and by and by a wolf, he sometime exhibiteth himself in the shape of darkness,
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and sometime clad with light, and according to the various mutations of things, he sitteth his severall tentations, to all severall qualities, places, and times. and sometime clad with Light, and according to the various mutations of things, he Sitteth his several tentations, to all several qualities, places, and times.
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Nam ut tristes decipiat, tristatur & ipse (saith he) ut gaudentes illudat, singit se & ipse gaudere: Nam ut tristes decipiat, tristatur & ipse (Says he) ut gaudentes illudat, singit se & ipse Rejoice:
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ut spirituales defraudet, in angelum lucis se transfigurat: ut fortes comprimat, apparet agnus: ut mites devoret, apparet lupus: ut spirituales defraudet, in angelum lucis se transfigurat: ut forts comprimat, Appears agnus: ut mites devoret, Appears lupus:
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that is, For that he may deceive the sorrowfull, he himself will expresse sorrow: that he may delude those that rejoyce, he will feigne himself also to rejoyce:
that is, For that he may deceive the sorrowful, he himself will express sorrow: that he may delude those that rejoice, he will feign himself also to rejoice:
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that he may defraud them that are spirituall, he transformeth himself into an Angel of light:
that he may defraud them that Are spiritual, he Transformeth himself into an Angel of Light:
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that he may stay or restrain the valiant, he appeares as a lambe: and that he may devoure the meek, he appeares as a wolf. that he may stay or restrain the valiant, he appears as a lamb: and that he may devour the meek, he appears as a wolf.
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He is not onely in the publique market places, among the shambles, and in the shops,
He is not only in the public market places, among the shambles, and in the shops,
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but also he followeth us into our private houses, yea, into our secretest bedchambers and closets;
but also he follows us into our private houses, yea, into our secretest bedchambers and closets;
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watching there for his best advantage against us.
watching there for his best advantage against us.
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And in a word, in the very churches of God, and at these sacred assemblies, you shall have him as busie in distracting mens hearts and mindes,
And in a word, in the very Churches of God, and At these sacred assemblies, you shall have him as busy in distracting men's hearts and minds,
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as the Minister of the Gospel of Jesus Christ is in informing their souls;
as the Minister of the Gospel of jesus christ is in informing their Souls;
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as busie to hinder the fruit of the word, as he is in sowing the seed thereof in their hearts;
as busy to hinder the fruit of the word, as he is in sowing the seed thereof in their hearts;
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as busie to work their destruction, as he is to build them up unto salvation:
as busy to work their destruction, as he is to built them up unto salvation:
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Yea heaven, earth, and paradise seem all to be within the compasse of his walk and circuit. Which moved Augustine to say;
Yea heaven, earth, and paradise seem all to be within the compass of his walk and circuit. Which moved Augustine to say;
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Posuit in coelo bellum, in Paradiso fraudem, odium inter primos fratres, & in omni nostro opere zizania seminavit: He placed in coelo bellum, in Paradiso fraudem, odium inter primos Brothers, & in omni nostro Opere zizania seminavit:
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that is, He made warre in heaven, used fraud in paradise, he sowed discord between the two first brethren,
that is, He made war in heaven, used fraud in paradise, he sowed discord between the two First brothers,
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and sowed tares in all our works and labours. and sowed tares in all our works and labours.
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And though he cannot overcome us at the first, but be beaten, foiled, and forced to retire;
And though he cannot overcome us At the First, but be beaten, foiled, and forced to retire;
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yet will not like a base coward, desist, and fight no more, but like a true souldier,
yet will not like a base coward, desist, and fight no more, but like a true soldier,
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and valiant captain, he will gather up his forces, fetch his compasse, walk about, and upon the first advantage incessantly give a new charge, and set upon us again.
and valiant captain, he will gather up his forces, fetch his compass, walk about, and upon the First advantage incessantly give a new charge, and Set upon us again.
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Thus much appeareth plainly from the words of our Saviour Christ;
Thus much appears plainly from the words of our Saviour christ;
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When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest and findeth none. When the unclean Spirit is gone out of a man, he walks through dry places, seeking rest and finds none.
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Then he saith, I will return into my house from whence I came out; and when he is come, he findeth it empty, swept, and garnished.
Then he Says, I will return into my house from whence I Come out; and when he is come, he finds it empty, swept, and garnished.
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Then goeth he and taketh with himself seven other spirits more wicked then himself, and they enter in and dwell there,
Then Goes he and Takes with himself seven other spirits more wicked then himself, and they enter in and dwell there,
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and the last state of that man is worse then the first. and the last state of that man is Worse then the First.
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And thus you have now seen the Practise set forth according to the Matter, or Action performed by him; He walketh about.
And thus you have now seen the practice Set forth according to the Matter, or Actium performed by him; He walks about.
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2. We are next to consider the Manner of it, As a roaring Lion. As the lion is an Embleme of diverse things in Hieroglyphiques:
2. We Are next to Consider the Manner of it, As a roaring lion. As the Lion is an Emblem of diverse things in Hieroglyphics:
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so also is it used diverse waies Metaphorically by the Spirit of God in the holy Scriptures.
so also is it used diverse ways Metaphorically by the Spirit of God in the holy Scriptures.
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1. In respect of his singular strength, courage, and generosity, as being the king of beasts.
1. In respect of his singular strength, courage, and generosity, as being the King of beasts.
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Christ himself is represented by a Lion, and called The Lion of the tribe of Judah.
christ himself is represented by a lion, and called The lion of the tribe of Judah.
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And such a description doth Jacob make of the tribe of Judah. Judah is a Lions whelp:
And such a description does Jacob make of the tribe of Judah. Judah is a Lions whelp:
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from the prey, my sonne, thou art gone up: he stouped down, he couched as a Lion, and as an old Lion:
from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion:
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who shall rouse him up? Which he spake to foreshew, that that tribe should be more warlike and powerfull then the other tribes;who shall rouse him up? Which he spoke to foreshow, that that tribe should be more warlike and powerful then the other tribes;
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and should for a long time possesse the scepter and kingdome over them all.
and should for a long time possess the sceptre and Kingdom over them all.
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And when the Prophet would describe God as a mighty warriour vindicating his people from the power of their enemies, he useth this similitude of a Lion, saying, Like as the Lion, and the young Lion roaring on his prey,
And when the Prophet would describe God as a mighty warrior vindicating his people from the power of their enemies, he uses this similitude of a lion, saying, Like as the lion, and the young lion roaring on his prey,
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when a multitude of shepherds is called forth against him, he will not be afraid of their voice,
when a multitude of shepherd's is called forth against him, he will not be afraid of their voice,
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nor abase himself for the noise of them:
nor abase himself for the noise of them:
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So shall the Lord of hosts come down to fight for mount Sion, and for the hill thereof. So shall the Lord of hosts come down to fight for mount Sion, and for the hill thereof.
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And so also by the comparison of a Lion doth Homer set forth Diomedes; and Virgil doth the like in the story of Aeneas.
And so also by the comparison of a lion does Homer Set forth Diomedes; and Virgil does the like in the story of Aeneas.
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2. In respect of his mighty roaring voice, being heard farre and neare, and terrifying both men and beasts:
2. In respect of his mighty roaring voice, being herd Far and near, and terrifying both men and beasts:
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the Spirit of God doth thereby signifie and represent the powerfull preaching of the Word of God, which is the roaring and terrible voice of the King of kings to men;
the Spirit of God does thereby signify and represent the powerful preaching of the Word of God, which is the roaring and terrible voice of the King of Kings to men;
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The Lion hath roared, who will not fear? The Lord God hath spoken, who can but prophesie? The lion hath roared, who will not Fear? The Lord God hath spoken, who can but prophesy?
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3. By reason of his cruelty and rapacitie: being ravenous, and living upon the prey, he doth represent both wicked and bloudy Tyrants, and also the Devil himself.
3. By reason of his cruelty and rapacity: being ravenous, and living upon the prey, he does represent both wicked and bloody Tyrants, and also the devil himself.
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Now then our Apostle in this place applieth it to the Devil, thereby to set forth the manner of Satans practise, or walking about.
Now then our Apostle in this place Applieth it to the devil, thereby to Set forth the manner of Satan practice, or walking about.
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And indeed it doth fitly agree unto him, in the first and third acception:
And indeed it does fitly agree unto him, in the First and third acception:
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and so this comparison doth excellently expresse unto us two things in our Adversarie the Devil:
and so this comparison does excellently express unto us two things in our Adversary the devil:
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1. Strength and might, as he is the king of beasts excelling in power. 2. Bloudy cruelty, as he is a beast of prey, living upon the spoil.
1. Strength and might, as he is the King of beasts excelling in power. 2. Bloody cruelty, as he is a beast of prey, living upon the spoil.
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1. The Apostle by comparing him to a Lion would imply unto us that he is a mighty, strong, and powerfull Adversary:
1. The Apostle by comparing him to a lion would imply unto us that he is a mighty, strong, and powerful Adversary:
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so that (if the Lord should permit him so to do) he is able to raise the winde,
so that (if the Lord should permit him so to do) he is able to raise the wind,
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and stirre up tempests (as he did against Jobs sonnes, thereby beating down the house upon their heads) or to bring down fire from above (as he did upon Jobs sheep and shepherds, consuming them) and to work a strange confusion suddenly amongst the creatures placed here below the heavens.
and stir up tempests (as he did against Jobs Sons, thereby beating down the house upon their Heads) or to bring down fire from above (as he did upon Jobs sheep and shepherd's, consuming them) and to work a strange confusion suddenly among the creatures placed Here below the heavens.
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And therefore is he by the Holy Ghost compared to those creatures that are most strong both in the sea, & on the land.
And Therefore is he by the Holy Ghost compared to those creatures that Are most strong both in the sea, & on the land.
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So in this place he is compared to a Lion, the king & mightiest of the beasts;
So in this place he is compared to a lion, the King & Mightiest of the beasts;
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yea to a roaring Lion, which hunting after his prey, hath his strength redoubled by his hunger.
yea to a roaring lion, which hunting After his prey, hath his strength redoubled by his hunger.
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And likewise he is called a Dragon, yea, a Great red Dragon, having seven heads and ten horns:
And likewise he is called a Dragon, yea, a Great read Dragon, having seven Heads and ten horns:
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whose strength was so great, that his tail drew the third part of the starres of heaven,
whose strength was so great, that his tail drew the third part of the Stars of heaven,
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and did cast them to the earth. And elsewhere he is called Leviathan, the piercing serpent, even Leviathan that crooked serpent: and did cast them to the earth. And elsewhere he is called Leviathan, the piercing serpent, even Leviathan that crooked serpent:
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whose force is described by God himself to be invincible by the power of man. whose force is described by God himself to be invincible by the power of man.
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And lest you should think, that (being compared to such beasts) he should be indeed strong, sturdy, and boisterous;
And lest you should think, that (being compared to such beasts) he should be indeed strong, sturdy, and boisterous;
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but withall should want wisdome and policy, which are the chief sinews of warre:
but withal should want Wisdom and policy, which Are the chief sinews of war:
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and so might, notwithstanding his mighty strength, easily be vanquished by man, who though he be not the strongest,
and so might, notwithstanding his mighty strength, Easily be vanquished by man, who though he be not the Strongest,
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yet by his wisdome is the Lord, and ruler of all these inferiour creatures, Lions, Dragons, Serpents, &c. He is also compared to man,
yet by his Wisdom is the Lord, and ruler of all these inferior creatures, Lions, Dragons, Serpents, etc. He is also compared to man,
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and to the mightiest amongst men;
and to the Mightiest among men;
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in which respect our Saviour Christ calleth him, Fortem firmatum, A strong man armed, keeping his palace,
in which respect our Saviour christ calls him, Fortem firmatum, A strong man armed, keeping his palace,
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and his goods in peace, and that in despight of all the power of man;and his goods in peace, and that in despite of all the power of man;
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untill one stronger then he (which is Christ) cometh upon him, and overcometh him,
until one Stronger then he (which is christ) comes upon him, and Overcometh him,
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and taketh from him all his armour wherein he trusted, and divideth his spoils. and Takes from him all his armour wherein he trusted, and divides his spoils.
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Yea, and (whereas Princes amongst men are most eminent for anthoritie, celsitude, and power) our Saviour also calleth him, The Prince of this world.
Yea, and (whereas Princes among men Are most eminent for Authority, celsitude, and power) our Saviour also calls him, The Prince of this world.
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And Sain• Paul goeth further, and calleth the Devils those evil Spirits, NONLATINALPHABET, The Rulers of this world.
And Sain• Paul Goes further, and calls the Devils those evil Spirits,, The Rulers of this world.
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And if all these comparisons be not sufficient to expresse his might and power; yet that setteth it forth to the full or highest degree that can be intimated,
And if all these comparisons be not sufficient to express his might and power; yet that sets it forth to the full or highest degree that can be intimated,
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when by the same Apostle he is stiled NONLATINALPHABET, the God of this world.
when by the same Apostle he is styled, the God of this world.
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And all this might and power he useth with all manner of fraud and subtilty against the Church, and children of God.
And all this might and power he uses with all manner of fraud and subtlety against the Church, and children of God.
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Nunc ut Leo, nunc ut Draco; manifestè & occuliè, intus & extra; d•e & nocte insidiatur, ut rapiat animas nostras. Nunc ut Leo, nunc ut Draco; manifestè & occuliè, intus & extra; d•e & nocte insidiatur, ut rapiat animas nostras.
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T•at is, One while as a Lion, another while as a Dragon; openly and secretly; within and without;
T•at is, One while as a lion, Another while as a Dragon; openly and secretly; within and without;
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day and ••ght he treacherously lieth in wait, that he may destroy our souls. day and ••ght he treacherously lies in wait, that he may destroy our Souls.
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And therefore he is no common adversary, that we should contemne him, or slightly regard him when he roareth against us as a Lion:
And Therefore he is no Common adversary, that we should contemn him, or slightly regard him when he roareth against us as a lion:
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we fight not, as the proverb is, Cum umbra asini, with some phantasticall shadow, that is, some base, impotent, and contemptible Adversarie:
we fight not, as the proverb is, Cum umbra Dons, with Some fantastical shadow, that is, Some base, impotent, and contemptible Adversary:
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We wrestle not against flesh and bloud; but against principalities, and powers; We wrestle not against Flesh and blood; but against principalities, and Powers;
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against the rulers of the darknesse of this world, against spirituall wickednesse, or wicked Spirits, in high places. against the Rulers of the darkness of this world, against spiritual wickedness, or wicked Spirits, in high places.
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2. And secondly, the Spirit of God compareth him to beasts, to teach us to expect nothing from him, but beastly and brutish cruelty.
2. And secondly, the Spirit of God compareth him to beasts, to teach us to expect nothing from him, but beastly and brutish cruelty.
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And therefore is he here compared to a lion roaring after his prey;
And Therefore is he Here compared to a Lion roaring After his prey;
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which is so hungry, & ravenous, that he desireth nothing so much, as to seise upon & devoure that which he pursueth.
which is so hungry, & ravenous, that he Desires nothing so much, as to seize upon & devour that which he pursueth.
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He hunteth as fiercely and greedily after the souls of men, as the hungry roaring lion doth after the bodies of those creatures which he useth to prey upon:
He hunts as fiercely and greedily After the Souls of men, as the hungry roaring Lion does After the bodies of those creatures which he uses to prey upon:
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yea herein he farre exceedeth the Lion, whereunto he is compared: for the Lion rageth but against the body;
yea herein he Far exceeds the lion, whereunto he is compared: for the lion rages but against the body;
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whereas his malice is chiefly bent against the soul:
whereas his malice is chiefly bent against the soul:
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and whereas the Lion devoureth the bodies of men and beasts onely to satisfie his hunger, the Devil practiseth the same cruelty against mens souls for sport and pastime, onely because he delighteth in bloud and cruelty.
and whereas the lion devoureth the bodies of men and beasts only to satisfy his hunger, the devil Practiseth the same cruelty against men's Souls for sport and pastime, only Because he delights in blood and cruelty.
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And therefore is he fitly compared to the great red Dragon: of which kinde of beasts Plinie and others which write the naturall historie of the creatures, report the same thing, viz. that he devoureth the bodies of men, not onely for hunger,
And Therefore is he fitly compared to the great read Dragon: of which kind of beasts Pliny and Others which write the natural history of the creatures, report the same thing, viz. that he devoureth the bodies of men, not only for hunger,
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but also for pleasure and delight.
but also for pleasure and delight.
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It is manifest by the history of the Gospel written by the foure Evangelists, that the Devil, this roaring Lion, exerciseth great cruelty upon the bodies of them whom he possesseth;
It is manifest by the history of the Gospel written by the foure Evangelists, that the devil, this roaring lion, Exerciseth great cruelty upon the bodies of them whom he Possesses;
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horribly vexing, and miserably excruciating & abusing his members.
horribly vexing, and miserably excruciating & abusing his members.
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He draweth their mouthes awry, stoppeth their breath, causeth their tongues to hang out of their mouthes, writhes their necks about, sinks their eyes into their heads, rolleth their bodies together like a ball,
He draws their mouths awry, stoppeth their breath, Causes their tongues to hang out of their mouths, writhes their necks about, sinks their eyes into their Heads, rolleth their bodies together like a ball,
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and teareth them that they fome and gnash their teeth, and pine away, and ofttimes casteth them into the fire and into the water to destroy them.
and teareth them that they foam and gnash their teeth, and pine away, and ofttimes Cast them into the fire and into the water to destroy them.
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This is evident by the examples of those whom our Saviour Christ dispossessed, and by divers others, which have been in lamentable manner possessed and abused by him.
This is evident by the Examples of those whom our Saviour christ dispossessed, and by diverse Others, which have been in lamentable manner possessed and abused by him.
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But if I could as fully expresse the rage and cruelty exercised by him upon the souls of the damned, which come into his possession:
But if I could as Fully express the rage and cruelty exercised by him upon the Souls of the damned, which come into his possession:
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you would confesse all the former torments inflicted upon the bodies of such as are possessed by him, to be but as a flea-biting,
you would confess all the former torments inflicted upon the bodies of such as Are possessed by him, to be but as a flea-biting,
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as a sport or pastime, or as a nothing in comparison thereof.
as a sport or pastime, or as a nothing in comparison thereof.
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Whether we speak of the wofull horrours and tormenting pains of a guilty & despairing conscience in this life (the horrour whereof no tongue is able to expresse,
Whither we speak of the woeful horrors and tormenting pains of a guilty & despairing conscience in this life (the horror whereof no tongue is able to express,
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nor can it be fully discerned but by lamentable experience) or of the cruelty which he inflicteth upon the souls of the damned in the infernall pit.
nor can it be Fully discerned but by lamentable experience) or of the cruelty which he inflicteth upon the Souls of the damned in the infernal pit.
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Whereof Bernard giveth us a shadow or glimpse, in these words, Ibi clamabit pilosus ad pilosum, unus ad alium, Daemon ad Daemonem;
Whereof Bernard gives us a shadow or glimpse, in these words, There clamabit pilosus ad pilosum, Unus ad Alium, Daemon ad Daemonem;
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Percute, dilacera, interfice, velociter spolia, inter prunas, & ebullientibus impone lebetibus. Percute, dilacera, interfice, Velociter spolia, inter Prunes, & ebullientibus impone lebetibus.
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&c. There the hairy friends will mutually call one to another, and the Devils each to other;
etc. There the hairy Friends will mutually call one to Another, and the Devils each to other;
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Smite, rend in pieces, kill, destroy speedily, bring hot burning coals, throw them into the boyling cauldrons. Smite, rend in Pieces, kill, destroy speedily, bring hight burning coals, throw them into the boiling cauldrons.
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Thus you see how our Adversary the Devil walketh about as a roaring lion: 1. With might and power. 2. with bloudy and brutish crueltie.
Thus you see how our Adversary the devil walks about as a roaring Lion: 1. With might and power. 2. with bloody and brutish cruelty.
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4. The last part of our Apostles description, of this our mortall enemie, is taken à fine, from the end which he aimeth at in all this whereof we have spoken, Seeking whom he may devoure.
4. The last part of our Apostles description, of this our Mortal enemy, is taken à fine, from the end which he aimeth At in all this whereof we have spoken, Seeking whom he may devour.
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And here again observe with me these two things. 1. His diligence, expressed in the phrase of Seeking.
And Here again observe with me these two things. 1. His diligence, expressed in the phrase of Seeking.
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2. His aim or scope therein; To devoure.
2. His aim or scope therein; To devour.
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1. His diligence is intimated in that one word NONLATINALPHABET, Seeking, which seemeth to have relation to the persons,
1. His diligence is intimated in that one word, Seeking, which seems to have Relation to the Persons,
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as the former phrase of walking had unto the places.
as the former phrase of walking had unto the places.
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And therefore like as before I observed, that no place in the whole earth is out of his walk or circuit:
And Therefore like as before I observed, that no place in the Whole earth is out of his walk or circuit:
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so here also his seeking or diligent searching implieth, that he leaveth no man free, but sifts and tries the sonnes of men ad unum, to every individuall person.
so Here also his seeking or diligent searching Implies, that he Leaveth no man free, but sifts and tries the Sons of men and Unum, to every Individu person.
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He leaveth none unassaulted, he assaileth and tempteth, not onely the wicked, as he did Saul to kill David with a speare:
He Leaveth none unassaulted, he assails and tempts, not only the wicked, as he did Saul to kill David with a spear:
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Judas to betray Jesus his Lord and Master, and afterward to go forth and desperately hang himself:
Judas to betray jesus his Lord and Master, and afterwards to go forth and desperately hang himself:
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Ananias and Sappni•a to lie unto the holy Ghost, &c. But also the godly, as he did David through pride to cause the people to be numbred:
Ananias and Sappni•a to lie unto the holy Ghost, etc. But also the godly, as he did David through pride to cause the people to be numbered:
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Solomon his sonne, through the instigation of his strange wives, to the grosse sinne of Idolatrie. The Apostles of our Saviour Christ, to strive among themselves which of them should be accounted the greatest:
Solomon his son, through the instigation of his strange wives, to the gross sin of Idolatry. The Apostles of our Saviour christ, to strive among themselves which of them should be accounted the greatest:
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S. Augustine to procrastinate his repentance, &c. Not Paul, nor Peter, nor Job, nor Moses, nor Lot, nor Noah, nor Adam himself (though in paradise) went scot free;
S. Augustine to procrastinate his Repentance, etc. Not Paul, nor Peter, nor Job, nor Moses, nor Lot, nor Noah, nor Adam himself (though in paradise) went scot free;
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but they were all to the uttermost sought out, sifted, and strongly assaulted by him.
but they were all to the uttermost sought out, sifted, and strongly assaulted by him.
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Yea so impudent and audacious was he, that he presumed to fight a battell in heaven against Michael and his Angels:
Yea so impudent and audacious was he, that he presumed to fight a battle in heaven against Michael and his Angels:
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and to set upon our Saviour Jesus Christ himself in the wildernesse by a threefold furious assault, and temptation:
and to Set upon our Saviour jesus christ himself in the Wilderness by a threefold furious assault, and temptation:
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and that also after he was proclaimed from heaven to be the Sonne of God by that voice from his Father, saying, This is my beloved Sonne, in whom I am well pleased.
and that also After he was proclaimed from heaven to be the Son of God by that voice from his Father, saying, This is my Beloved Son, in whom I am well pleased.
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So carefull is he that none may escape his wilie nets, and subtill snares:
So careful is he that none may escape his wily nets, and subtle snares:
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and so diligently doth he seek to finde some on whom he may fasten his Harpy-like claws,
and so diligently does he seek to find Some on whom he may fasten his Harpylike claws,
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and exercise his might and power, and his bloudy and hellish crueltie.
and exercise his might and power, and his bloody and hellish cruelty.
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2. And therefore in the second place we are to consider the end which he aimeth at in all this his walking,
2. And Therefore in the second place we Are to Consider the end which he aimeth At in all this his walking,
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and seeking, in all this his pains & diligence. And the Apostle telleth us directly, that it is to devoure; Seeking whom he may devoure.
and seeking, in all this his pains & diligence. And the Apostle Telleth us directly, that it is to devour; Seeking whom he may devour.
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In the originall it is NONLATINALPHABET, of NONLATINALPHABET & NONLATINALPHABET:
In the original it is, of &:
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and it signifieth Absorbere, Epotare, to swallow down, or drink up, as it were at one draught:
and it signifies Absorbere, Epotare, to swallow down, or drink up, as it were At one draught:
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or more usually deglutire, devorare, to swallow or devoure. or more usually deglutire, devorare, to swallow or devour.
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And it is here used to expresse the ravenous and greedy manner of the Devils devouring,
And it is Here used to express the ravenous and greedy manner of the Devils devouring,
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and seeking to devoure those whom he doth with such pains and diligence hunt after and pursue:
and seeking to devour those whom he does with such pains and diligence hunt After and pursue:
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as if he would swallow them down at once, or drink them up at a draught;
as if he would swallow them down At once, or drink them up At a draught;
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which is indeed the true and onely end which the Devil aimeth at.
which is indeed the true and only end which the devil aimeth At.
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Like as the Lion hath no other aim in pursuing his prey, but to devoure it being taken by him;
Like as the lion hath no other aim in pursuing his prey, but to devour it being taken by him;
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so this infernall Lion of hell, the Devil, aimeth at no other end in tempting and assaulting men,
so this infernal lion of hell, the devil, aimeth At no other end in tempting and assaulting men,
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but to devoure and destroy both their souls and bodies.
but to devour and destroy both their Souls and bodies.
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Hoc catut est continuum studium ejus, hoc unicum desiderium ejus, ut animas quas creasti, devoret (saith S. Augustine speaking to God, and of the D•vil) For this is his continuall study, this is his onely d••ire, that he may devoure those souls whom thou hast created. Hoc catut est continuum studium His, hoc unicum desiderium His, ut animas quas creasti, devoret (Says S. Augustine speaking to God, and of the D•vil) For this is his continual study, this is his only d••ire, that he may devour those Souls whom thou hast created.
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Our Saviour Christ saith, My meat is to do the will of him that sent me, and to finish his work;
Our Saviour christ Says, My meat is to do the will of him that sent me, and to finish his work;
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thereby intimating, that he took as much pleasure and delight in finishing that work, for which God the Father sent him into the world, the redemption or salvation of mankinde;
thereby intimating, that he took as much pleasure and delight in finishing that work, for which God the Father sent him into the world, the redemption or salvation of mankind;
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as carnall men did in feeding and refreshing their hungrie bodies with meat and drink. But the Devils disposition is directly contrary thereunto:
as carnal men did in feeding and refreshing their hungry bodies with meat and drink. But the Devils disposition is directly contrary thereunto:
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for his meat and drink, that is, his chief pleasure and delight, is to increase his insatiable crueltie, by hurting and destroying the bodies and souls of men.
for his meat and drink, that is, his chief pleasure and delight, is to increase his insatiable cruelty, by hurting and destroying the bodies and Souls of men.
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In which regard he is truely stiled, NONLATINALPHABET, one that rejoyceth onely in that which is evil continually.
In which regard he is truly styled,, one that Rejoiceth only in that which is evil continually.
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And whether he vanquish us by main force, as enemies, or allure us by subtill enticements to submit our selves unto him, the case is all one:
And whither he vanquish us by main force, as enemies, or allure us by subtle enticements to submit our selves unto him, the case is all one:
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for he in the end rewardeth those that serve him, and obey him obsequiously all the dayes of their lives, with the same measure wherewith he repayeth those that oppose themselves as enemies against him;
for he in the end Rewardeth those that serve him, and obey him obsequiously all the days of their lives, with the same measure wherewith he repayeth those that oppose themselves as enemies against him;
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but are vanquished and overcome by him.
but Are vanquished and overcome by him.
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Nullo placatur obsequio; No manner of dutifullnesse, or humble service can incline him to pitie and compassion. Nullo placatur Obsequio; No manner of dutifullnesse, or humble service can incline him to pity and compassion.
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As he is a bloudy and cruell Adversary, so he is a mercilesse Master:
As he is a bloody and cruel Adversary, so he is a merciless Master:
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for nothing will suffice him howsoever the case be, but devouring of their souls and bodies for ever.
for nothing will suffice him howsoever the case be, but devouring of their Souls and bodies for ever.
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Indeed it is written of the Lion, that he is of that royall and generous disposition, that he spareth those that submit themselves before him,
Indeed it is written of the lion, that he is of that royal and generous disposition, that he spares those that submit themselves before him,
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and lie prostrate at his feet:
and lie prostrate At his feet:
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but if they once offer to depart from him, then in his rage he fasteneth his paws upon them, and teareth them in pieces.
but if they once offer to depart from him, then in his rage he fasteneth his paws upon them, and teareth them in Pieces.
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And in like manner, the roaring Lion of hell doth sometimes spare the wicked and ungodly for the present,
And in like manner, the roaring lion of hell does sometime spare the wicked and ungodly for the present,
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when they yeeld, and submit themselves unto him, to be led by him:
when they yield, and submit themselves unto him, to be led by him:
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but if they once offer to depart from him, or but to turn their faces towards heaven;
but if they once offer to depart from him, or but to turn their faces towards heaven;
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he presently sheweth himself in his colours, and like a develish fiend seeketh to devoure their bodies and souls.
he presently shows himself in his colours, and like a devilish fiend seeks to devour their bodies and Souls.
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Whereof Pharaoh the Egyptian king was a true type;
Whereof Pharaoh the Egyptian King was a true type;
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under whom the children of Israel had rest and lived quietly in the land of Goshen,
under whom the children of Israel had rest and lived quietly in the land of Goshen,
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so long as they submitted themselves to him, and yeelded to be his servants:
so long as they submitted themselves to him, and yielded to be his Servants:
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but when he was compelled to let them go, then he played the Devil, and pursued them in hostile manner, seeking utterly to destroy them.
but when he was compelled to let them go, then he played the devil, and pursued them in hostile manner, seeking utterly to destroy them.
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And thus have you now the full description of the mortall enemie of our souls and our salvation set before you.
And thus have you now the full description of the Mortal enemy of our Souls and our salvation Set before you.
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Whereby it may appeare, how dangerous our case is in this present world, considering that we are dayly and hourely pursued and assaulted by such a false and malicious, watchfull and diligent, powerfull and strong, bloudy and cruell Adversary:
Whereby it may appear, how dangerous our case is in this present world, considering that we Are daily and hourly pursued and assaulted by such a false and malicious, watchful and diligent, powerful and strong, bloody and cruel Adversary:
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And that the rather, because this danger is perpetuall, so long as we live in this world:
And that the rather, Because this danger is perpetual, so long as we live in this world:
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which made Augustine to call him Adversarium nostrum quotidianum; qui, sive dormiamus, sive vigilemus, sive comedamus, sive bibamus, sive quodcunque opus operemur, omnibus modis instat, die ac nocte, fraudibus & artibus, nunc palàm, nunc occultè, sagitias venenatas contra nos dirigens, ut interficiat animas nostras.
which made Augustine to call him Adversarium nostrum quotidian; qui, sive dormiamus, sive vigilemus, sive comedamus, sive bibamus, sive quodcunque opus operemur, omnibus modis Instant, die ac nocte, fraudibus & artibus, nunc palàm, nunc occultè, sagitias venenatas contra nos dirigens, ut interficiat animas nostras.
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That is, Our daily Adversary, which, whether we sleep or wake, eat or drink, or whatsoever we do else, is by all means instant day and night, by fraud and subtiltie, openly and secretly, directing his poisonous darts against us, that he may destroy our souls.
That is, Our daily Adversary, which, whither we sleep or wake, eat or drink, or whatsoever we do Else, is by all means instant day and night, by fraud and subtlety, openly and secretly, directing his poisonous darts against us, that he may destroy our Souls.
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Secondly, the Exhortation, Be sober, be vigilant.
Secondly, the Exhortation, Be Sobrium, be vigilant.
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The extream danger wherein we stand by reason of this roaring Lion hath to the full appeared unto us;
The extreme danger wherein we stand by reason of this roaring lion hath to the full appeared unto us;
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the consideration whereof may well move us to be affected like unto Saint Peters auditours, that is to say, (being pricked in our hearts) to enquire with them, saying, Men and brethren, what shall we do? And surely upon serious deliberation herein, I call to minde that question of our Saviour Christ, What king, going to make warre against another king, sitteth not down first,
the consideration whereof may well move us to be affected like unto Saint Peter's Auditors, that is to say, (being pricked in our hearts) to inquire with them, saying, Men and brothers, what shall we do? And surely upon serious deliberation herein, I call to mind that question of our Saviour christ, What King, going to make war against Another King, Sitteth not down First,
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& consulteth whether he be able with ten thousand, to meet him that cometh against him with twentie thousand? According to which rule of spirituall policy, it is a true point of godly wisdome,& consulteth whither he be able with ten thousand, to meet him that comes against him with twentie thousand? According to which Rule of spiritual policy, it is a true point of godly Wisdom,
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for us, who are so weak in our selves, to consider how we may be prepared and enabled, to meet and encounter him that is so mighty and strong.
for us, who Are so weak in our selves, to Consider how we may be prepared and enabled, to meet and encounter him that is so mighty and strong.
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For alas, if we proceed against him armed onely with our own strength and force, it will prove Impar congressus, a very unequall match, and we were sure to be vanquished and foiled in the fight.
For alas, if we proceed against him armed only with our own strength and force, it will prove Impar congressus, a very unequal match, and we were sure to be vanquished and foiled in the fight.
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And therefore Saint Paul exhorts us to be strong in the Lord, and in the p•wer of his might:
And Therefore Saint Paul exhorts us to be strong in the Lord, and in the p•wer of his might:
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and to put on the whole armour of God, that we may be able to stand against the wiles of the Devil: and to put on the Whole armour of God, that we may be able to stand against the wiles of the devil:
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and to that purpose also hath described, or pointed out unto us all the severall parts of that armour of God (à capite ad calcem, from the head to the foot) wherewith we must be prepared both for defence and offence:
and to that purpose also hath described, or pointed out unto us all the several parts of that armour of God (à capite ad calcem, from the head to the foot) wherewith we must be prepared both for defence and offence:
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The girdle of verity, the breast-plate of righteousnesse, the shoes of the preparation of the Gospel of peace, the shield of faith (as the principall part) wherewith we shall be able to quench all the fiery darts of the wicked: The girdle of verity, the breastplate of righteousness, the shoes of the preparation of the Gospel of peace, the shield of faith (as the principal part) wherewith we shall be able to quench all the fiery darts of the wicked:
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the helmet of salvation, and the sword of the Spirit, which is the word of God. the helmet of salvation, and the sword of the Spirit, which is the word of God.
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But seeing that Solomon observeth, that by wise counsell we are to make warre, because counsell and policie do usually more prevail in warlike affairs, then either numbers or weapons:
But seeing that Solomon observeth, that by wise counsel we Are to make war, Because counsel and policy do usually more prevail in warlike affairs, then either numbers or weapons:
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a principall point therefore here to be considered, is, how the Christian (being thus armed with the whole armour of God) is to manage his weapons,
a principal point Therefore Here to be considered, is, how the Christian (being thus armed with the Whole armour of God) is to manage his weapons,
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and demean himself in withstanding, and resisting this malicious, mighty, and bloudy enemie, this roaring Lion of hell, which daily seeketh to devoure him.
and demean himself in withstanding, and resisting this malicious, mighty, and bloody enemy, this roaring lion of hell, which daily seeks to devour him.
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And herein it is, that the Apostle in this place doth desire to instruct us,
And herein it is, that the Apostle in this place does desire to instruct us,
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and this is the end and scope which he aimeth at in this exhortation, Be sober, be vigilant.
and this is the end and scope which he aimeth At in this exhortation, Be Sobrium, be vigilant.
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Wherein the Apostle commendeth unto us two singular Christian vertues, or graces, no lesse requisite for the spirituall souldier,
Wherein the Apostle commends unto us two singular Christian Virtues, or graces, no less requisite for the spiritual soldier,
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then all the former armour and weapons prescribed unto him.
then all the former armour and weapons prescribed unto him.
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For what are weapons without wisdome, and skill to manage and use them? Did not little David with a scrip and a sling overcome great Goliah, notwithstanding the corpulency of his body,
For what Are weapons without Wisdom, and skill to manage and use them? Did not little David with a scrip and a sling overcome great Goliath, notwithstanding the corpulency of his body,
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and his huge and boisterous armour, and cut off his head with his own sword? And if we desire in like manner to prevail against this infernall Goliah, our Adversary the Devil;
and his huge and boisterous armour, and Cut off his head with his own sword? And if we desire in like manner to prevail against this infernal Goliath, our Adversary the devil;
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the Apostle exhorts us to march against him, not onely armed with the whole armour of God,
the Apostle exhorts us to march against him, not only armed with the Whole armour of God,
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but also furnished with two Christian graces, which he here commendeth unto us, 1. Sobriety. 2. Vigilancie, or watchfullnesse. 1. Sobriety;
but also furnished with two Christian graces, which he Here commends unto us, 1. Sobriety. 2. Vigilancy, or watchfullnesse. 1. Sobriety;
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Be sober. Wherein he implieth, that b•ing beset with so many dangers, it behoveth us not to carry our selves loosely,Be Sobrium. Wherein he Implies, that b•ing beset with so many dangers, it behooveth us not to carry our selves loosely,
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and securely as if we neither regarded life nor death, heaven nor hell, but to passe our time in fear and trembling,
and securely as if we neither regarded life nor death, heaven nor hell, but to pass our time in Fear and trembling,
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and in Christian moderation and sobrietie.
and in Christian moderation and sobriety.
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Sobriety is commonly opposed to Ebriety, and therefore the Schoolmen affirm, that it is in generall nothing else,
Sobriety is commonly opposed to Ebriety, and Therefore the Schoolmen affirm, that it is in general nothing Else,
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but Abstinentia ab omni inebriativo, Abstinencie from every thing that doth inebriate, or cause drunkennesse.
but Abstinentia ab omni inebriativo, Abstinency from every thing that does inebriate, or cause Drunkenness.
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And we are hereto consider farther, that there is both a double Sobriety and a twofold Ebriety.
And we Are hereto Consider farther, that there is both a double Sobriety and a twofold Ebriety.
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The one carnall of the body: And the other spirituall, of the soul, or inward man.
The one carnal of the body: And the other spiritual, of the soul, or inward man.
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Ebrietie of the body, is when it is distempered by the immoderate use of wine, or some such other things, which do trouble the senses, and intoxicate the brain.
Ebriety of the body, is when it is distempered by the immoderate use of wine, or Some such other things, which do trouble the Senses, and intoxicate the brain.
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Ebriety of the soul, is when it is spiritually drunk with the sweetnesse of pleasures, lusts,
Ebriety of the soul, is when it is spiritually drunk with the sweetness of pleasures, Lustiest,
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and concupiscence or with Idolatrie, and the Spirituall cup of abominations.
and concupiscence or with Idolatry, and the Spiritual cup of abominations.
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And on the contrary, sobriety both of soul and body doth appeare to be nothing else,
And on the contrary, sobriety both of soul and body does appear to be nothing Else,
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but a continuall abstinence from all such things as cause any distemper, surfet, or drunkennesse, either in soul or body.
but a continual abstinence from all such things as cause any distemper, surfeit, or Drunkenness, either in soul or body.
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For so Augustine saith, Sobrietas est mentis & sensus, membrorum omnium corporísque tutela; criminúmque & vitiorum omnium fuga;
For so Augustine Says, Sobrietas est mentis & sensus, Members omnium corporísque Tutela; criminúmque & Vitiorum omnium fuga;
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that is, Sobrietie is the due keeping, or ordering of the minde and the senses, & all the members, and the whole body;
that is, Sobriety is the due keeping, or ordering of the mind and the Senses, & all the members, and the Whole body;
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and the fleeing or avoiding of all sinnes and vices: which description hath relation both to soul and body.and the fleeing or avoiding of all Sins and vices: which description hath Relation both to soul and body.
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Now the• Satan our Adversary, this roaring hellish Lion, usually prevaileth not against such as having put on the armour of God, do passe their time in sincerity of life, in fear and trembling, in moderation and sobrietie;
Now the• Satan our Adversary, this roaring hellish lion, usually prevails not against such as having put on the armour of God, do pass their time in sincerity of life, in Fear and trembling, in moderation and sobriety;
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but against them, which by riot and excesse, and by their wicked and sinfull lives do give Satan advantage against them.
but against them, which by riot and excess, and by their wicked and sinful lives do give Satan advantage against them.
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For what power hath a man corporally drunk, to resist his enemies, though weaker then himself.
For what power hath a man corporally drunk, to resist his enemies, though Weaker then himself.
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He that cannot well stand on his leggs, or govern himself, how shall he manage his weapons,
He that cannot well stand on his legs, or govern himself, how shall he manage his weapons,
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or resist his Adversary? And surely that soul which is spiritually overtaken with surfetting and drunkennes through the bewitching power of superstition,
or resist his Adversary? And surely that soul which is spiritually overtaken with surfeiting and Drunkenness through the bewitching power of Superstition,
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or the sweetnes of pleasures and sin, is altogether as unfit to use his spirituall weapons,
or the sweetness of pleasures and since, is altogether as unfit to use his spiritual weapons,
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or to resist this roaring lion, which seeketh to devoure both his body and soul. And therefore doth the Apostle so earnestly exhort us, Be sober. 2. Vigilancie, or watchfulnesse;
or to resist this roaring Lion, which seeks to devour both his body and soul. And Therefore does the Apostle so earnestly exhort us, Be Sobrium. 2. Vigilancy, or watchfulness;
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Be vigilant. This is the other grace or vertue required of us: and it is a Metaphor taken a rebus bellicis, from warlike affairs. Be vigilant. This is the other grace or virtue required of us: and it is a Metaphor taken a rebus bellicis, from warlike affairs.
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For like as when any citie, fort, or castle is besieged; or when an army lieth in the open field;
For like as when any City, fort, or castle is besieged; or when an army lies in the open field;
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they never dare give themselves over wholly to security;
they never Dare give themselves over wholly to security;
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but alwaies night and day have their Scouts, Sentinells, or Corps-du-guard, to keep watch and ward,
but always night and day have their Scouts, Sentinels, or Corps-du-guard, to keep watch and ward,
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lest the enemie suddenly approaching, and taking his advantage, should surprize them and destroy them.
lest the enemy suddenly approaching, and taking his advantage, should surprise them and destroy them.
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So likewise Satan with all his troups and hellish forces, lying in wait, and continually besieging our souls, seeking to destroy,
So likewise Satan with all his troops and hellish forces, lying in wait, and continually besieging our Souls, seeking to destroy,
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or devoure them, the Apostle requireth that we never give our selves over to sinfull securitie,
or devour them, the Apostle requires that we never give our selves over to sinful security,
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but that we be vigilant, and keep a continuall watch and ward against the enemies of our souls, and our salvation.
but that we be vigilant, and keep a continual watch and ward against the enemies of our Souls, and our salvation.
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And this vigilancy and watchfulnesse is partly of the body, & partly of the soul.
And this vigilancy and watchfulness is partly of the body, & partly of the soul.
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The bodily watching is a moderate abstinence from naturall sleep, to the end that we may give our selves to prayer,
The bodily watching is a moderate abstinence from natural sleep, to the end that we may give our selves to prayer,
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and be the more fit to perform other godly and Christian duties.
and be the more fit to perform other godly and Christian duties.
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The vigilancy of the soul is when we do not rest secure in our sinnes being rockt asleep in the cradle of carnall securitie;
The vigilancy of the soul is when we do not rest secure in our Sins being rocked asleep in the cradle of carnal security;
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but do shake off our spirituall drowsinesse by unfeigned repentance, & rising to newnesse of life.
but do shake off our spiritual drowsiness by unfeigned Repentance, & rising to newness of life.
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To which also the words of the Apostle to the Corinthians do very fitly agree;
To which also the words of the Apostle to the Corinthians do very fitly agree;
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Awake to live righteously, and sin not. Whereby it appeares, that to live righteously, and not to sinne, is to keep the spirituall watch. Awake to live righteously, and sin not. Whereby it appears, that to live righteously, and not to sin, is to keep the spiritual watch.
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Now both these kindes of vigilancy are here required of us, but especially that of the soul:
Now both these Kinds of vigilancy Are Here required of us, but especially that of the soul:
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though the body of necessity must sometimes sleep, yet the soul should never sleep in sinne and securitie:
though the body of necessity must sometime sleep, yet the soul should never sleep in sin and security:
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but it is our parts herein to be like unto the Spouse, which saith, I sleep, but my heart waketh. The Devil watcheth continually for an opportunity to set upon us when we are most secure:
but it is our parts herein to be like unto the Spouse, which Says, I sleep, but my heart waketh. The devil watches continually for an opportunity to Set upon us when we Are most secure:
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and then (finding us unarmed) he soundeth the alarm, and chargeth us with so sudden an onset, that many times we are vanquished before we perceive the danger,
and then (finding us unarmed) he soundeth the alarm, and charges us with so sudden an onset, that many times we Are vanquished before we perceive the danger,
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or can prepare and arm our selves. And therefore doth the Apostle here so instantly urge the necessity of this vigilancy.
or can prepare and arm our selves. And Therefore does the Apostle Here so instantly urge the necessity of this vigilancy.
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And so doth our Saviour Christ also, Watch and pray, that ye enter not into temptation.
And so does our Saviour christ also, Watch and pray, that you enter not into temptation.
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And again, Take heed to your selves, lest at any time your hearts be overcharged with surfetting,
And again, Take heed to your selves, lest At any time your hearts be overcharged with surfeiting,
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and drunkennesse, and cares of this life. Watch ye therefore, and pray continually. And in the writings of S. Paul nothing is more frequent, then such like Exhortations:and Drunkenness, and Cares of this life. Watch you Therefore, and pray continually. And in the writings of S. Paul nothing is more frequent, then such like Exhortations:
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and he prefixeth sobriety before vigilancy; because those that are to keep watch and ward, had need to be sober;
and he prefixeth sobriety before vigilancy; Because those that Are to keep watch and ward, had need to be Sobrium;
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or else how shall they be fit both to fight themselves, and also to give warning to others when the danger approacheth.
or Else how shall they be fit both to fight themselves, and also to give warning to Others when the danger Approaches.
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The scope then of the Apostle in this exhortation, is, by the consideration of our mighty & strong, bloudy and cruell, diligent and watchfull Adversary the Devil, to stirre up all Christians to shake off all sleepy drouzinesse and carnall securitie,
The scope then of the Apostle in this exhortation, is, by the consideration of our mighty & strong, bloody and cruel, diligent and watchful Adversary the devil, to stir up all Christians to shake off all sleepy drouzinesse and carnal security,
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and to keep a continuall spirituall watch, against this roaring Lion, that seeketh to devoure their bodies and souls.
and to keep a continual spiritual watch, against this roaring lion, that seeks to devour their bodies and Souls.
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But alas, how justly may I here complain in Augustines words, and say;
But alas, how justly may I Here complain in Augustine's words, and say;
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Et tamen, Domine, pessima insania nostra, quia cùm continuè videamus contra nos Draconem ore aperto paratum ad devorandum, nihilominus dormimus, Et tamen, Domine, pessima insania nostra, quia cùm continuè videamus contra nos Draconem over Aperto Paratum ad devorandum, nihilominus dormimus,
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& lascivimus in pigritiis nostris, tanquam securi ante cum, qui nihil aliud desiderat, quam ut nos perdat. & lascivimus in pigritiis nostris, tanquam Security ante cum, qui nihil Aliud Desiderate, quam ut nos perdat.
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That is, And yet, ô Lord, such is our most wicked folly, that although we continually see the Dragon with open mouth bent against us,
That is, And yet, o Lord, such is our most wicked folly, that although we continually see the Dragon with open Mouth bent against us,
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and ready to devoure us, yet notwithstanding we sleep secure, and luxuriate in our lazy wantonnesse,
and ready to devour us, yet notwithstanding we sleep secure, and luxuriate in our lazy wantonness,
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as being secure before him, who who desires nothing else but to destroy us. as being secure before him, who who Desires nothing Else but to destroy us.
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Secure worldlings, in stead of fighting the Lords battels, spend their time in sinne and wantonnesse, in lusts and uncleannesse, in surfetting and all voluptuousnesse, in covetousnesse and idlenesse,
Secure worldlings, in stead of fighting the lords battles, spend their time in sin and wantonness, in Lustiest and uncleanness, in surfeiting and all voluptuousness, in covetousness and idleness,
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as if there were no warres intended against them, nor enemies to assault them;
as if there were no wars intended against them, nor enemies to assault them;
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as if Satan was some meek lambe, and not a roaring Lion ready to devoure our souls.
as if Satan was Some meek lamb, and not a roaring lion ready to devour our Souls.
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They revell and runne riot with all excesse in the midst of all these deadly dangers:
They revel and run riot with all excess in the midst of all these deadly dangers:
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Sitting down (with the children of Israel) to eat and drink and rising up to play. Sitting down (with the children of Israel) to eat and drink and rising up to play.
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They make this world of vanity, and wildernesse of sinne, the place of their joy and delight, without thought or fear either of enemie or danger.
They make this world of vanity, and Wilderness of sin, the place of their joy and delight, without Thought or Fear either of enemy or danger.
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What are these but the Devils revellers? he need not to play the roaring Lion with these,
What Are these but the Devils revellers? he need not to play the roaring lion with these,
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for they are his friends, and have made a covenant with death, and are at agreement with hell.
for they Are his Friends, and have made a Covenant with death, and Are At agreement with hell.
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These make themselves drunk with the cup of voluptuous pleasures, surfet in the sweetnesse of sinne,
These make themselves drunk with the cup of voluptuous pleasures, surfeit in the sweetness of sin,
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and lie snorting in the dead sleep of carnall securitie:
and lie snorting in the dead sleep of carnal security:
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not so much as once dreaming of their danger, and approaching ruine, untill it suddenly fall upon them, verifying that of Solomon, As the fishes that are taken in an evil net,
not so much as once dreaming of their danger, and approaching ruin, until it suddenly fallen upon them, verifying that of Solomon, As the Fish that Are taken in an evil net,
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and as the birds that are caught in the snare:
and as the Birds that Are caught in the snare:
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So are the sonnes of men snared in the evil time, when it falleth suddenly upon them. So Are the Sons of men snared in the evil time, when it falls suddenly upon them.
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Now then, as it is true which our Saviour observed, that the children of this world are in their generation wiser then the children of light:
Now then, as it is true which our Saviour observed, that the children of this world Are in their generation Wiser then the children of Light:
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so let us labour in respect of the world to come, to be wiser then they.
so let us labour in respect of the world to come, to be Wiser then they.
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Let it be our spirituall wisdome to be warned by the examples of those whom this roaring Lion hath seised upon,
Let it be our spiritual Wisdom to be warned by the Examples of those whom this roaring lion hath seized upon,
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and devoured in the midst of their revelling, and carnall securitie.
and devoured in the midst of their reveling, and carnal security.
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Remember, I beseech you, that when Belshazzar the king was quaffing, and carousing in the consecrated golden and silver vessels, which his father Nebuchad-nezzar had taken out of the Temple, which was in Hierusalem:
remember, I beseech you, that when Belshazzar the King was quaffing, and carousing in the consecrated golden and silver vessels, which his father Nebuchadnezzar had taken out of the Temple, which was in Jerusalem:
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in the same houre came forth fingers of a mans hand, and wrote upon the plaister of the wall over against him that heavy sentence, MENE MENE, TEKEL UPHARSIN, foretelling the utter ruine and destruction both of him, and his kingdome.
in the same hour Come forth fingers of a men hand, and wrote upon the plaster of the wall over against him that heavy sentence, MENE MENE, TEKEL UPHARSIN, foretelling the utter ruin and destruction both of him, and his Kingdom.
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When Sisera lay sleeping and snorting upon the ground, then was the nail of the tent driven into his temples by Jael the wife of Heber, and he died.
When Sisera lay sleeping and snorting upon the ground, then was the nail of the tent driven into his Temples by Jael the wife of Heber, and he died.
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When Ish-bosheth the Sonne of Saul lay sleeping on a bed at noon, then was he smitten Ʋnder the fift ribbe by Rechab and Baanah, and slain.
When Ish-bosheth the Son of Saul lay sleeping on a Bed At noon, then was he smitten Ʋnder the fift rib by Rechab and Baanah, and slave.
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When the rich Churle had built him bigger barns, and therein bestowed all his fruits and goods,
When the rich Churl had built him bigger Barns, and therein bestowed all his fruits and goods,
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and gave himself over to sinnefull securitie, saying to his soul;
and gave himself over to sinful security, saying to his soul;
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Soul, thou hast much goods layed up for many yeares, take thine ease, eat, drink and be merry: Soul, thou hast much goods laid up for many Years, take thine ease, eat, drink and be merry:
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then came that stinging sentence against him from the mouth of God, saying, Thou fool, this night thy soul shall be required of thee:
then Come that stinging sentence against him from the Mouth of God, saying, Thou fool, this night thy soul shall be required of thee:
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then whose shall those things be which thou hast provided? Even so our hellish enemie, this roaring Lion, waiteth but for such a time of drousie securitie, wherein he may suddenly seise upon us,then whose shall those things be which thou hast provided? Even so our hellish enemy, this roaring lion, waits but for such a time of drowsy security, wherein he may suddenly seize upon us,
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and rend us in pieces with his ravenous paws.
and rend us in Pieces with his ravenous paws.
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And therefore if we desire to withstand him, and to free our selves from his Harpy-like devouring talons, we must put on the whole armour of God, leade our lives in holy sobrietie, use vigilancy,
And Therefore if we desire to withstand him, and to free our selves from his Harpylike devouring talons, we must put on the Whole armour of God, lead our lives in holy sobriety, use vigilancy,
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and shake off all drowsie, and carnall securitie.
and shake off all drowsy, and carnal security.
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And because he is so indefatigable, that after one, two, or many repulses, yet he walketh about, and setteth upon us again:
And Because he is so indefatigable, that After one, two, or many repulses, yet he walks about, and sets upon us again:
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we must beware, that we never grow secure, but alwaies be prepared, and stand upon our guard.
we must beware, that we never grow secure, but always be prepared, and stand upon our guard.
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Nulla securitas est, vicino serpente, dormire: potest fieri ut me non mordeat; tamen potest fieri, ut aliquando me mordeat. Nulla securitas est, vicino serpent, dormire: potest fieri ut me non Cordeat; tamen potest fieri, ut aliquando me Cordeat.
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There is no securitie (saith Hierome) to sleep the serpent being at hand:
There is no security (Says Jerome) to sleep the serpent being At hand:
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it may be that he cannot bite me, so it may be another time that he may bite me. it may be that he cannot bite me, so it may be Another time that he may bite me.
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As in calm weather the carefull mariner provideth all things against the time of tempest;
As in Cam weather the careful mariner Provideth all things against the time of tempest;
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and the wise & valiant captain in the time of peace, provideth all things ready against the time of warre.
and the wise & valiant captain in the time of peace, Provideth all things ready against the time of war.
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So when there seemeth to be most security & cessation of spirituall armes, let us conceive the most danger to be at hand,
So when there seems to be most security & cessation of spiritual arms, let us conceive the most danger to be At hand,
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and therefore then prepare and arme our selves strongly against the day of battel. For Hierome saith truely.
and Therefore then prepare and arm our selves strongly against the day of battle. For Jerome Says truly.
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Tunc maximè oppugnaris, cùm te oppugnari nescis; Thou art most assaulted, when thou feelest no assault. Tunc maximè oppugnaris, cùm te oppugnari Nescis; Thou art most assaulted, when thou Feel no assault.
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When this roaring Lion seemeth to sleep, he doth but watch for an opportunitie to runne upon us,
When this roaring lion seems to sleep, he does but watch for an opportunity to run upon us,
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and devoure us with his cruell paws.
and devour us with his cruel paws.
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Oh my beloved, if the souldier sleeps not on feathers, but makes the ground his bed,
O my Beloved, if the soldier sleeps not on Feathers, but makes the ground his Bed,
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and the clod of earth his pillow: if the fisherman doth patiently passe away the night in watching his nets:
and the clod of earth his pillow: if the fisherman does patiently pass away the night in watching his nets:
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if the shepherd cannot rest for his masters flocks;
if the shepherd cannot rest for his Masters flocks;
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if Jacob was Consumed in the day by the drought, and by the frost in the night, and his sleep departed from his eyes;
if Jacob was Consumed in the day by the drought, and by the frost in the night, and his sleep departed from his eyes;
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lest Labans lambes should miscarry, and his sheep be stollen:
lest Labans Lambs should miscarry, and his sheep be stolen:
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how much more ought we to be vigilant and watchfull over our souls, lest this bloudy and cruell roaring Lion devoure them? If we were assured that some fearfull enemie was upon his march,
how much more ought we to be vigilant and watchful over our Souls, lest this bloody and cruel roaring lion devour them? If we were assured that Some fearful enemy was upon his march,
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and approaching towards us with sword and fire, the trumpets sounding, the drummes thundering, the horses neighing, and the Canons roaring:
and approaching towards us with sword and fire, the trumpets sounding, the drums thundering, the Horses neighing, and the Canonas roaring:
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what watch and ward would we keep? how would every one bestirre him? and who would not thrust himself into the danger,
what watch and ward would we keep? how would every one Bestir him? and who would not thrust himself into the danger,
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and be ready to stand in the gap, to save his countrey, his life, his friends, his libertie, his lands, his goods? &c. But Satan our Arch-enemie, who seeketh to destroy that which is farre more precious unto us,
and be ready to stand in the gap, to save his country, his life, his Friends, his liberty, his Lands, his goods? etc. But Satan our Archenemy, who seeks to destroy that which is Far more precious unto us,
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then all those things, yea, then all the world ( For what shall it profit a man,
then all those things, yea, then all the world (For what shall it profit a man,
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if he shall gain the whole world, & lose his own soul ) is not onely approaching neare unto,if he shall gain the Whole world, & loose his own soul) is not only approaching near unto,
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but also encamped against us with all his forces.
but also encamped against us with all his forces.
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And shall we now then sleep in sinne, and be senselesse in grosse securitie? It was Saint Augustines complaint long since;
And shall we now then sleep in sin, and be senseless in gross security? It was Saint Augustine's complaint long since;
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Inimicus ut occidat, semper vigilat sine somno: & nos ut custodiamus nos nolumus evigilare à somno. Inimicus ut Occidat, semper Vigilat sine Somno: & nos ut custodiamus nos nolumus evigilare à Somno.
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That is, Our enemie, that he may slay us, is alwayes vigilant and never sleepeth: but we for our own preservation will not awake from sleep.
That is, Our enemy, that he may slay us, is always vigilant and never Sleepeth: but we for our own preservation will not awake from sleep.
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Doth he watch continually to devoure us, and shall not we be vigilant to withstand his assaults,
Does he watch continually to devour us, and shall not we be vigilant to withstand his assaults,
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and prevent his force and malice? Is he alwaies in arms to overthrow us? and shall not we watch night and day in our Christian armour, with all sobrietie to defeat his policies? And because he is a subtill Adversary, full of fraud,
and prevent his force and malice? Is he always in arms to overthrow us? and shall not we watch night and day in our Christian armour, with all sobriety to defeat his policies? And Because he is a subtle Adversary, full of fraud,
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and his wily snares are not alwaies transparent to mortall eyes, and carnall sense (for,
and his wily snares Are not always transparent to Mortal eyes, and carnal sense (for,
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as Hierome saith, Diabolus nunquam apertâ fronte se prodit; That is, The Devil never appeares in his own likenesse.
as Jerome Says, Diabolus Never apertâ front se prodit; That is, The devil never appears in his own likeness.
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It behoveth us to seek to be enlightened by God with true heavenly understanding, whereby we may discover and discern them.
It behooveth us to seek to be enlightened by God with true heavenly understanding, whereby we may discover and discern them.
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For as Augustine saith, Domine, quis evadet laqueos istos multos, nisi videat cos, & quis videbit eos, nisi quem illuminaveris lumine tuo? That is, Lord who can escape those manifold snares, unlesse he see them;
For as Augustine Says, Domine, quis evadet laqueos istos multos, nisi Videat cos, & quis videbit eos, nisi Whom illuminaveris lumine tuo? That is, Lord who can escape those manifold snares, unless he see them;
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and who can discern them but he onely whom thou dost enlighten with thy light? for he being the Father of darknesse, hideth his snares in obscuritie, that he might take therein all those that are the children of darknesse,and who can discern them but he only whom thou dost enlighten with thy Light? for he being the Father of darkness, Hideth his snares in obscurity, that he might take therein all those that Are the children of darkness,
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and see not the light of God, wherein whosoever walketh, needeth not to fear any danger.
and see not the Light of God, wherein whosoever walks, needs not to Fear any danger.
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Now Christ Jesus is the light of the world; and by his Gospel he enlighteneth our souls, that we may discern,
Now christ jesus is the Light of the world; and by his Gospel he Enlighteneth our Souls, that we may discern,
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and avoid all the snares of the Devil: and therefore to that end we ought to labour continually to be enlightened thereby.
and avoid all the snares of the devil: and Therefore to that end we ought to labour continually to be enlightened thereby.
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And especially we must beware, that we be not so ridiculous as to think to please him,
And especially we must beware, that we be not so ridiculous as to think to please him,
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or pacifie his rage against us by yeelding or submitting our selves unto him: for Diabolus cedendo non placatur, sed resistendo fugatur;
or pacify his rage against us by yielding or submitting our selves unto him: for Diabolus cedendo non placatur, sed resistendo fugatur;
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The Devil is never pacified by yeelding, but is chased away by resisting: according to that of Saint James, Resist the Devil and he will flee from you. The devil is never pacified by yielding, but is chased away by resisting: according to that of Saint James, Resist the devil and he will flee from you.
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To which also the counsel of this our Apostle in the verse next after my text, doth directly agree, Whom resist stedfast in the faith.
To which also the counsel of this our Apostle in the verse next After my text, does directly agree, Whom resist steadfast in the faith.
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To conclude, let us embrace his advice here, let us be sober and vigilant.
To conclude, let us embrace his Advice Here, let us be Sobrium and vigilant.
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And because we are not able of our selves to withstand him, much lesse to overcome him:
And Because we Are not able of our selves to withstand him, much less to overcome him:
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let us to our sobriety and vigilancy joyn hearty prayer unto the Lord To strengthen us with all might according to his glorious power:
let us to our sobriety and vigilancy join hearty prayer unto the Lord To strengthen us with all might according to his glorious power:
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and cause His Angels to encamp round about us, and deliver us: that so;
and cause His Angels to encamp round about us, and deliver us: that so;
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he being The God of peace may bruise, or tread down, Satan under our feet; and give us full victory over him, through the victorious Lion of the tribe of Judah, our Lord and Saviour Jesus Christ.
he being The God of peace may bruise, or tread down, Satan under our feet; and give us full victory over him, through the victorious lion of the tribe of Judah, our Lord and Saviour jesus christ.
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To which let all those that love their own souls and salvation, say, Amen. FINIS.
To which let all those that love their own Souls and salvation, say, Amen. FINIS.
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Ecclesiastes 11.1. Cast thy bread upon the waters; for thou shalt finde it after many dayes.Ecclesiastes 11.1. Cast thy bred upon the waters; for thou shalt find it After many days.
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OMitting all circumstantiall preambles, concerning Solomon himself, or this book in generall, commonly conceived to be penned by him in testimony of his repentance;
OMitting all circumstantial preambles, Concerning Solomon himself, or this book in general, commonly conceived to be penned by him in testimony of his Repentance;
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observe with me, that this present chapter consisteth of two chief branches.
observe with me, that this present chapter Consisteth of two chief branches.
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1. In the first he exhorteth to the duty of munificence and bounty, in releeving the poore, in the six first verses.
1. In the First he exhorteth to the duty of munificence and bounty, in relieving the poor, in the six First Verses.
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2. In the other he laboureth to withdraw men from sinne and impietie by inculcating the memoriall and infallible necessity of death,
2. In the other he Laboureth to withdraw men from sin and impiety by inculcating the memorial and infallible necessity of death,
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and the judgement to come, from the sixth verse to the end of the chapter. My purpose is, not to speak any thing at this time concerning the latter branch;
and the judgement to come, from the sixth verse to the end of the chapter. My purpose is, not to speak any thing At this time Concerning the latter branch;
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which pertaineth not to the matter which is now to be treated of:
which pertaineth not to the matter which is now to be treated of:
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But in the first part observe with me, that the Wise man doth with varietie of reasons, motives, allegories,
But in the First part observe with me, that the Wise man does with variety of Reasons, motives, allegories,
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and allusions, urge and inforce the duty of Charity, or almes-deed. Take a short view of them.
and allusions, urge and enforce the duty of Charity, or alms-deed. Take a short view of them.
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In the first verse he propounds the duty in an Allegory, and presseth it with a strong reason;
In the First verse he propounds the duty in an Allegory, and Presseth it with a strong reason;
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Cast thy bread upon the waters; for thou shalt finde it after many dayes. Cast thy bred upon the waters; for thou shalt find it After many days.
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In the next verse he expoundeth the former Metaphor or Allegorie, and strengtheneth it with another forcible motive;
In the next verse he expoundeth the former Metaphor or Allegory, and strengtheneth it with Another forcible motive;
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Give a portion to seven, and also to eight, for thou knowest n•t what evil shall be upon the earth. Give a portion to seven, and also to eight, for thou Knowest n•t what evil shall be upon the earth.
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In the third he allureth us to the practise of this duty, by a double allusion from the clouds and the trees:
In the third he Allureth us to the practice of this duty, by a double allusion from the Clouds and the trees:
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If the clouds be full of rain, they empty themselves upon the earth; If the Clouds be full of rain, they empty themselves upon the earth;
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and if the tree fall toward the south, or toward the north, in the place where the tree falleth there it shall be. and if the tree fallen towards the south, or towards the north, in the place where the tree falls there it shall be.
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In the fourth he laboureth to remove the ordinary obstacles which hinder the practise of this duty;
In the fourth he Laboureth to remove the ordinary obstacles which hinder the practice of this duty;
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as stumbling at the ingratitude of the poore, curiosity about their persons, whether they be worthy to be received or not, posting off the duty till a more fit time, &c. He that observeth the winde, shall not sow;
as stumbling At the ingratitude of the poor, curiosity about their Persons, whither they be worthy to be received or not, posting off the duty till a more fit time, etc. He that observeth the wind, shall not sow;
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and he that regardeth the clouds, shall not reap. In the fifth verse he answereth this objection;and he that Regardeth the Clouds, shall not reap. In the fifth verse he Answers this objection;
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How shall I know that after many dayes I shall finde it? which way, or wherein may that appeare? Which doubt or scruple he satisfieth by a reason,
How shall I know that After many days I shall find it? which Way, or wherein may that appear? Which doubt or scruple he Satisfieth by a reason,
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or demonstration, drawn from the secret manner of Gods works in the winde, or spirit, and in an Embryo:
or demonstration, drawn from the secret manner of God's works in the wind, or Spirit, and in an Embryo:
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As thou knowest not what is the way of the spirit, nor how the bones do grow in the wombe of her that is with childe; As thou Knowest not what is the Way of the Spirit, nor how the bones do grow in the womb of her that is with child;
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even so thou knowest not the works of God, who maketh all. even so thou Knowest not the works of God, who makes all.
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In the last verse of this part he concludeth with an Exhortation to the diligent practise of this duty, not conditioning before-hand with God,
In the last verse of this part he Concludeth with an Exhortation to the diligent practice of this duty, not conditioning beforehand with God,
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but leaving the successe to him, trusting him in the point of remuneration: In the morning sow thy seed, in the evening withhold not thy hand:
but leaving the success to him, trusting him in the point of remuneration: In the morning sow thy seed, in the evening withhold not thy hand:
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for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good. for thou Knowest not whither shall prosper, either this or that, or whither they both shall be alike good.
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Out of all these I have made choice of the first, to be the subject of my discourse at this time;
Out of all these I have made choice of the First, to be the Subject of my discourse At this time;
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Cast thy bread upon the waters; for thou shalt finde it after many dayes. Solomon by his great wisdome had formerly discovered a disease, which doth much haunt riches, or rather rich men:Cast thy bred upon the waters; for thou shalt find it After many days. Solomon by his great Wisdom had formerly discovered a disease, which does much haunt riches, or rather rich men:
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He that loveth silver, shall not be satisfied with silver; nor he that loveth abundance, with increase: this is also vanity. Covetousnesse is a spirituall dropsy. He that loves silver, shall not be satisfied with silver; nor he that loves abundance, with increase: this is also vanity. Covetousness is a spiritual dropsy.
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Quò plus sunt potae, plùs sitiuntur aquae; The more men drink of such waters, the more their thirst after increaseth. Quò plus sunt potae, plùs sitiuntur Water; The more men drink of such waters, the more their thirst After increases.
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Now the Preacher being a spirituall physician, before the conclusion of his sermons, prescribeth a receipt, medicine, or remedy, for this maladie.
Now the Preacher being a spiritual Physician, before the conclusion of his Sermons, prescribeth a receipt, medicine, or remedy, for this malady.
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And herein he proceedeth according to the true methode of healing:
And herein he Proceedeth according to the true method of healing:
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for having discovered the cause of the disease to be a kinde of Plethorie, or fulnesse,
for having discovered the cause of the disease to be a kind of Plethory, or fullness,
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or an infallible desire of riches, which we commonly call avarice;
or an infallible desire of riches, which we commonly call avarice;
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he proceedeth in the cure thereof, according to the generall physicall rule, Contraria curantur per contraria; Contraries are best cured by contraries:
he Proceedeth in the cure thereof, according to the general physical Rule, Contraria curantur per contraria; Contraries Are best cured by contraries:
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and therefore he requireth that the cure, or remedie be by evacuation; Cast thy bread upon the waters.
and Therefore he requires that the cure, or remedy be by evacuation; Cast thy bred upon the waters.
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For like as when evil humours grow predominant in the body, if there be not some evacuation by incision, phlebotomie, purgation, &c. they do in time suffocate the body, and hasten the ruine thereof:
For like as when evil humours grow predominant in the body, if there be not Some evacuation by incision, phlebotomy, purgation, etc. they do in time suffocated the body, and hasten the ruin thereof:
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So do evil affections, being predominant in the heart or minde, (without some spirituall means for evacuation) endanger the destruction of the soul.
So do evil affections, being predominant in the heart or mind, (without Some spiritual means for evacuation) endanger the destruction of the soul.
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And therefore the Wise man hath here accordingly prescribed a medicine, and such a one,
And Therefore the Wise man hath Here accordingly prescribed a medicine, and such a one,
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as (being rightly applied) will not a little conduce to the cure of the former disease, viz. by evacuation, Cast thy bread upon the waters.
as (being rightly applied) will not a little conduce to the cure of the former disease, viz. by evacuation, Cast thy bred upon the waters.
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For (as one saith truely) this vice cannot be washed away, nisi per fontem liberalitatis, but by the fountain of liberalitie:
For (as one Says truly) this vice cannot be washed away, nisi per fontem liberalitatis, but by the fountain of liberality:
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for so Zaccheus professed that he would give the half of his goods to the poore,
for so Zacchaeus professed that he would give the half of his goods to the poor,
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and make restitution foure-fold of whatsoever he had taken from any man by false accusation, or forgery,and make restitution fourfold of whatsoever he had taken from any man by false accusation, or forgery,
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before our Saviour Christ said unto him, This day is salvation come unto thine house.
before our Saviour christ said unto him, This day is salvation come unto thine house.
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But that I may speak briefly and methodically, observe with me in these words two parts. 1. The Precept or Commandment;
But that I may speak briefly and methodically, observe with me in these words two parts. 1. The Precept or Commandment;
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or if you will so call it, an Exhortation; Cast thy bread upon the waters.
or if you will so call it, an Exhortation; Cast thy bred upon the waters.
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2. A Promise, which is to the other (according to the Rhetoricall terme) tanquam ratio movens, suadens, & inducens;
2. A Promise, which is to the other (according to the Rhetorical term) tanquam ratio movens, suadens, & inducens;
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as a moving or perswading inducement; For thou shalt finde it after many dayes. I. The Precept or Exhortation.as a moving or persuading inducement; For thou shalt find it After many days. I. The Precept or Exhortation.
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The Precept is in these former words, Cast thy bread upon the waters: wherein the scope of the Spirit of God is, to excite men to bounty, liberalitie,
The Precept is in these former words, Cast thy bred upon the waters: wherein the scope of the Spirit of God is, to excite men to bounty, liberality,
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or munificence, in releeving of the poore:
or munificence, in relieving of the poor:
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a doctrine if needfull in those daies and that golden age of plenty, wherein silver was nothing accounted of; (for the king gave silver in Jerusalem as stones, or (as some read) made it as plentifull as stones ) then how much more now? For this is the age,
a Doctrine if needful in those days and that golden age of plenty, wherein silver was nothing accounted of; (for the King gave silver in Jerusalem as stones, or (as Some read) made it as plentiful as stones) then how much more now? For this is the age,
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and these seem to be the times wherein the Apostle fore-prophesied, that men should be lovers of themselves, covetous, &c. and wherein our Saviour foretold, that iniquitie should abound, and the love of many wax cold.
and these seem to be the times wherein the Apostle Fore prophesied, that men should be lovers of themselves, covetous, etc. and wherein our Saviour foretold, that iniquity should abound, and the love of many wax cold.
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And therefore if Solomon, much more hath the Preacher cause now to say, Cast thy bread upon the waters:
And Therefore if Solomon, much more hath the Preacher cause now to say, Cast thy bred upon the waters:
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especially at this season, when the hand of God doth presse so strongly by famine upon these wretched and miserable waters.
especially At this season, when the hand of God does press so strongly by famine upon these wretched and miserable waters.
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I may well say of his precept, as Hierome did of the seven Catholick Epistles, that it is breve verbis, longum sensu;
I may well say of his precept, as Jerome did of the seven Catholic Epistles, that it is breve verbis, Longum sensu;
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short in words, long in sense: comprehending more in substance, then it makes shew of in words.short in words, long in sense: comprehending more in substance, then it makes show of in words.
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That I may the better open the whole scope of it, observe therein these three circumstances.
That I may the better open the Whole scope of it, observe therein these three Circumstances.
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1. Of the action, or rather the manner how this duty is to be performed, Cast.
1. Of the actium, or rather the manner how this duty is to be performed, Cast.
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2. Of the matter to be given, thy bread. 3. Of the object of our liberalitie, upon the waters.
2. Of the matter to be given, thy bred. 3. Of the Object of our liberality, upon the waters.
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The consideration of these will open the Precept unto you. 1. We are to consider the action or manner of the duty, in that one word, Cast. The whole verse is a continued Metaphor, that is,
The consideration of these will open the Precept unto you. 1. We Are to Consider the actium or manner of the duty, in that one word, Cast. The Whole verse is a continued Metaphor, that is,
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an Allegorie taken a re rustica, from the manner, and use in husbandry, requiring a seeding in the beginning,
an Allegory taken a re Rustica, from the manner, and use in Husbandry, requiring a seeding in the beginning,
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and promising an harvest in the latter end.
and promising an harvest in the latter end.
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And so have we in this first part of my text, the Precept, 1. The sowing, Cast. 2. The seed, thy bread. 3. The field wherein it is to be sowen, upon the waters. Neither let any one think it a strange or farre-fetched Allegorie;
And so have we in this First part of my text, the Precept, 1. The sowing, Cast. 2. The seed, thy bred. 3. The field wherein it is to be sown, upon the waters. Neither let any one think it a strange or farfetched Allegory;
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for the Spirit of God in the writings of S. Paul, hath both familiarly used it,
for the Spirit of God in the writings of S. Paul, hath both familiarly used it,
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and also at large prosecuted it:
and also At large prosecuted it:
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for exhorting the Corinthians to charitie and almesdeeds, he saith, He which soweth sparingly, shall reap sparingly;
for exhorting the Corinthians to charity and almsdeeds, he Says, He which Soweth sparingly, shall reap sparingly;
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and he which soweth bountifully, shall reap bountifully: and he which Soweth bountifully, shall reap bountifully:
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and further presseth that allusion in certain verses following, as Solomon hath also done in the beginning of this chapter;
and further Presseth that allusion in certain Verses following, as Solomon hath also done in the beginning of this chapter;
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which (by the way) admirably sheweth the harmony and consent of holy Scriptures, being dictated by the same Spirit.
which (by the Way) admirably shows the harmony and consent of holy Scriptures, being dictated by the same Spirit.
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So is charitie in giving to the poore, compared to sowing of seed;
So is charity in giving to the poor, compared to sowing of seed;
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and the Metaphor of Casting implieth with what minde & affection it ought to be performed;
and the Metaphor of Casting Implies with what mind & affection it ought to be performed;
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viz. as the husbandman soweth his seed, cheerefully, freely, and liberally.viz. as the husbandman Soweth his seed, cheerfully, freely, and liberally.
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To which end it is, that (as the Philosopher observeth) Deus fecit manum aptam ad spargendum;
To which end it is, that (as the Philosopher observeth) Deus fecit manum aptam ad spargendum;
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God hath framed the composition of the hand in a fit manner for scattering or sowing, with incisions,
God hath framed the composition of the hand in a fit manner for scattering or sowing, with incisions,
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or divisions of the fingers, for vents in the action of sowing: or divisions of the fingers, for vents in the actium of sowing:
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as if every one of them (in the spirituall seeding) should be a severall vent or passage for our bounty.
as if every one of them (in the spiritual seeding) should be a several vent or passage for our bounty.
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The whole hand being like Bethesda, the house of mercy, with his five porches, pipes, or conduits.
The Whole hand being like Bethesda, the house of mercy, with his five Porches, pipes, or conduits.
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And David speaking of the same duty of charity, useth another word agreeing to this, NONLATINALPHABET dispersit: He hath dispersed, he hath given to the poore, his righteousnesse endureth for ever.
And David speaking of the same duty of charity, uses Another word agreeing to this, Dispersed: He hath dispersed, he hath given to the poor, his righteousness Endureth for ever.
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And indeed, that is the best kinde of charity which is so dispersed or scattered abroad.
And indeed, that is the best kind of charity which is so dispersed or scattered abroad.
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Many littles given unto many being in distresse, is better then much conferred upon one; more being refreshed by our bounty, & more thanksgiving redounding unto God thereby.
Many littles given unto many being in distress, is better then much conferred upon one; more being refreshed by our bounty, & more thanksgiving redounding unto God thereby.
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But let me observe with you, that the Metaphor of Casting, doth chiefly imply two things in the manner of our professing the duty of charity.
But let me observe with you, that the Metaphor of Casting, does chiefly imply two things in the manner of our professing the duty of charity.
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1. That it be performed freely:
1. That it be performed freely:
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for who compelleth the husbandman to cast or sow his seed upon his land? it is his own free and voluntary act, cheerefully and willingly performed in expectation of a future harvest.
for who compelleth the husbandman to cast or sow his seed upon his land? it is his own free and voluntary act, cheerfully and willingly performed in expectation of a future harvest.
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So ought this our spirituall casting or sowing, to be free and uncompelled; as (to use S. Pauls own words) not grudgingly, or of necessitie:
So ought this our spiritual casting or sowing, to be free and uncompelled; as (to use S. Paul's own words) not grudgingly, or of necessity:
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for God loveth a cheerefull giver. It is called Eleemosyna, a work of mercy; for God loves a cheerful giver. It is called Eleemosynary, a work of mercy;
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which it cannot be properly called, except it be libera, non coacta, free and without compulsion.
which it cannot be properly called, except it be Libera, non coacta, free and without compulsion.
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If it be by compulsion, it is obedience to a commandment indeed, but not a work of mercy, wherein mercie and compassion should be the primum movens, the first mover.
If it be by compulsion, it is Obedience to a Commandment indeed, but not a work of mercy, wherein mercy and compassion should be the primum movens, the First mover.
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2. That it be done liberally, or bountifully:
2. That it be done liberally, or bountifully:
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for what wise husbandman will (as we say) pinch his land of seed? what hope shall he then have of a rich and plentifull harvest? And what saith S. Paul of our spirituall sowing these almes-deeds or works of charity? This yet remember, that he which soweth sparingly, shall reap sparingly; for what wise husbandman will (as we say) pinch his land of seed? what hope shall he then have of a rich and plentiful harvest? And what Says S. Paul of our spiritual sowing these almsdeeds or works of charity? This yet Remember, that he which Soweth sparingly, shall reap sparingly;
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and he which soweth liberally, shall reap liberally. and he which Soweth liberally, shall reap liberally.
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And therefore also doth Solomon here after the words of my text, so earnestly presse this circumstance of liberalitie and bounty;
And Therefore also does Solomon Here After the words of my text, so earnestly press this circumstance of liberality and bounty;
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Give a portion to seven, and also to eight. Give a portion to seven, and also to eight.
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And again, In the morning sow thy seed, and in the evening withhold not thine hand.
And again, In the morning sow thy seed, and in the evening withhold not thine hand.
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The expresse quantum or proportion can hardly be assigned, because it is to be measured both according to the ability of him that giveth,
The express quantum or proportion can hardly be assigned, Because it is to be measured both according to the ability of him that gives,
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and also the necessitie of him that receiveth.
and also the necessity of him that receives.
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But if we desire to have God to accept it, and repay us bountifully with a rich harvest, we must do it cheerefully and freely (not as of necessity or compulsion) but liberally,
But if we desire to have God to accept it, and repay us bountifully with a rich harvest, we must do it cheerfully and freely (not as of necessity or compulsion) but liberally,
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or (as the Apostle saith) as a matter of bountie, and not of covetousnesse. But, me thinks, I heare carnall covetous men,
or (as the Apostle Says) as a matter of bounty, and not of covetousness. But, me thinks, I hear carnal covetous men,
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and churlish Nabals answering me, as the Apostles once answered our Saviour Christ, disputing of the eating of his flesh and drinking his bloud,
and churlish Nabal's answering me, as the Apostles once answered our Saviour christ, disputing of the eating of his Flesh and drinking his blood,
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or else they had no life in them;
or Else they had no life in them;
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Hic durus est sermo; This is an hard saying, &c. Carnall men cannot away with casting so freely: Hic Durus est sermon; This is an hard saying, etc. Carnal men cannot away with casting so freely:
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they are hardly brought to beleeve this, and with much more difficulty to perform it. And the reason is, because they are deluded with two false grounds.
they Are hardly brought to believe this, and with much more difficulty to perform it. And the reason is, Because they Are deluded with two false grounds.
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First, Epicure-like placing their summum bonum, chiefest felicity in these earthly things, they hold that common errour concerning them, that The more a man hath the safer and better he is;
First, Epicurean-like placing their summum bonum, chiefest felicity in these earthly things, they hold that Common error Concerning them, that The more a man hath the safer and better he is;
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whereas the truth is, that he which hath a moderate and competent estate (not wanting necessaries) is Domi tutior, & in via expeditior;
whereas the truth is, that he which hath a moderate and competent estate (not wanting necessaries) is At home tutior, & in via expeditior;
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Safer at home, and more expedite and nimble in the way to heaven. Safer At home, and more expedite and nimble in the Way to heaven.
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It is not without cause that the Apostle saith, They that will be rich fall into temptations,
It is not without cause that the Apostle Says, They that will be rich fallen into temptations,
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and a snare, and into many foolish and hurtfull lusts, which drown men in destruction and perdition:
and a snare, and into many foolish and hurtful Lustiest, which drown men in destruction and perdition:
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for the love of money is the root of all evil. for the love of money is the root of all evil.
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Nor may we think it was without ground, that our Saviour Christ speaking of a rich mans going to heaven,
Nor may we think it was without ground, that our Saviour christ speaking of a rich men going to heaven,
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first calls it NONLATINALPHABET, an hard thing; and after, NONLATINALPHABET, impossible with men. God must (as it were) work a miracle, for else it cannot be.
First calls it, an hard thing; and After,, impossible with men. God must (as it were) work a miracle, for Else it cannot be.
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And that this casting mitigateth the difficultie, and helps them forward in the way to heaven, seems cleare by the example of Zacheus:
And that this casting mitigateth the difficulty, and helps them forward in the Way to heaven, seems clear by the Exampl of Zacchaeus:
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for no sooner had he professed that he would make restitution of all his goods unjustly gotten, with advantage, and give half that he had to the poore;
for no sooner had he professed that he would make restitution of all his goods unjustly got, with advantage, and give half that he had to the poor;
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but Christ answered, This day is salvation come unto thine house: so doth this seem to be a deluding and false ground.
but christ answered, This day is salvation come unto thine house: so does this seem to be a deluding and false ground.
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Secondly, many stumble at the ingratitude or unworthinesse of the poore, as a just barre to their bounty in casting; whereas S. Austines rule is, Eleemosyna non cui detur, sed quo animo intendit Christus;
Secondly, many Stumble At the ingratitude or unworthiness of the poor, as a just bar to their bounty in casting; whereas S. Austine's Rule is, Eleemosynary non cui detur, sed quo animo intendit Christus;
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that is, Christ regardeth not to whom, but with what affection we bestow our almes-deeds.
that is, christ Regardeth not to whom, but with what affection we bestow our almsdeeds.
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And it is well known what the Philosopher answered, being reproved for giving of almes to a nefarious fellow being in great distresse, Non mores, sed hominem commiseratus sum;
And it is well known what the Philosopher answered, being reproved for giving of alms to a nefarious fellow being in great distress, Non mores, sed hominem commiseratus sum;
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I had compassion upon him, not because he was evil, but because he was a man. I had compassion upon him, not Because he was evil, but Because he was a man.
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Or (as others have it) Non homini dedi, sed humanae sorti; I regarded rather humanitie, then the person of the man.
Or (as Others have it) Non Homini dedi, sed humanae sorti; I regarded rather humanity, then the person of the man.
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Yet many strain hard at this point, as if it was indeed a full and absolute reason to restrain and keep them back from the practise of this duty of charitie.
Yet many strain hard At this point, as if it was indeed a full and absolute reason to restrain and keep them back from the practice of this duty of charity.
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But Oecolampadius wrote a peculiar Tract or Sermon, De non habendo delectu pauperum, Against respecting or putting a difference between the persons of the poore:
But Oecolampadius wrote a peculiar Tract or Sermon, De non habendo delectu Pauperum, Against respecting or putting a difference between the Persons of the poor:
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And Hierome saith peremptorily, Quisquis in quacunque necessitate morituro succurrere potest, si non fecerit, occidit:
And Jerome Says peremptorily, Quisquis in quacunque necessitate morituro succurrere potest, si non fecerit, occidit:
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that is, Whosoever in any necessitie is able to help him that is ready to die,
that is, Whosoever in any necessity is able to help him that is ready to die,
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and does it not, he is guilty to his death. and does it not, he is guilty to his death.
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I know very well the rule of S. Paul, He that will not labour let him not eat.
I know very well the Rule of S. Paul, He that will not labour let him not eat.
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And I willingly joyn with S. Paul, to have discipline used against idle, lazie persons; but withall I say, let them neither want discipline nor relief.
And I willingly join with S. Paul, to have discipline used against idle, lazy Persons; but withal I say, let them neither want discipline nor relief.
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Compell them to their duty, but withall, shut not up your bowels of compassion towards them, suffering them to starve for want of relief. But alas!
Compel them to their duty, but withal, shut not up your bowels of compassion towards them, suffering them to starve for want of relief. But alas!
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we need not to be too curious of this point in these dayes:
we need not to be too curious of this point in these days:
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for when so many thousands in this hard time seek and desire work, and yet have not to eat;
for when so many thousands in this hard time seek and desire work, and yet have not to eat;
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how can we want fit objects of our bounty and liberalitie? But enough concerning this point, the Manner how we are to exercise our charitie.
how can we want fit objects of our bounty and liberality? But enough Concerning this point, the Manner how we Are to exercise our charity.
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The Matter thus to be cast, or the seed thus freely and bountifully to be sown and dispersed, is bread: no strange thing, or hard to be obtained; The Matter thus to be cast, or the seed thus freely and bountifully to be sown and dispersed, is bred: no strange thing, or hard to be obtained;
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but thy bread, such as thou hast, and which none of the richer sort, to whom Solomon chiefly directeth this precept, do want;
but thy bred, such as thou hast, and which none of the Richer sort, to whom Solomon chiefly directeth this precept, do want;
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that so he might prevent all objections arising from the difficulty of obtaining that which is so freely and liberally cast, sown, or bestowed.
that so he might prevent all objections arising from the difficulty of obtaining that which is so freely and liberally cast, sown, or bestowed.
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But for the better and more full understanding of this circumstance, consider two things;
But for the better and more full understanding of this circumstance, Consider two things;
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1. The scope and signification of the word bread. 2. The propriety of it, it must be thy bread.
1. The scope and signification of the word bred. 2. The propriety of it, it must be thy bred.
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1. Doth he intend onely bare bread? Must nothing else be given? Varro, so much extolled for the Latine tongue, deriveth panem, à pascendo; bread, of feeding;
1. Does he intend only bore bred? Must nothing Else be given? Varro, so much extolled for the Latin tongue, deriveth Bread, à pascendo; bred, of feeding;
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in which sense it imports food or feeding in generall. And Divines go further, and say, Per panem intelliguntur omnia necessaria;
in which sense it imports food or feeding in general. And Divines go further, and say, Per Bread intelliguntur omnia necessaria;
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By bread we are to understand all necessary things. Which they distinguish into two kindes; In panem necessitatis, & panem dimensi;
By bred we Are to understand all necessary things. Which they distinguish into two Kinds; In Bread necessitatis, & Bread dimensi;
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Into the bread of necessitie, and the bread of our portion. Into the bred of necessity, and the bred of our portion.
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Under the first they comprehend meat, drink, apparrell, and all such necessaries without which life cannot be maintained:
Under the First they comprehend meat, drink, apparel, and all such necessaries without which life cannot be maintained:
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and under the other, those things which we call solatia vitae; such things as help to make this life comfortable unto us,
and under the other, those things which we call solatia vitae; such things as help to make this life comfortable unto us,
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although life be no way hazarded or endangered by the defect or want of them, &c. In a word, it is usuall with Interpreters to referre us to the fourth Petition in the Lords prayer,
although life be no Way hazarded or endangered by the defect or want of them, etc. In a word, it is usual with Interpreters to refer us to the fourth Petition in the lords prayer,
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for the right understanding of the extent of the word bread; viz. in these words, Give us this day our daily bread:
for the right understanding of the extent of the word bred; viz. in these words, Give us this day our daily bred:
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for eadem est regula dandi & accipiendi; The same rule is to be observed both in giving and receiving.
for Same est regula dandi & accipiendi; The same Rule is to be observed both in giving and receiving.
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And in that Petition (by the consent of the most Expositors) we crave all necessaries both for soul and body, this life and the life to come:
And in that Petition (by the consent of the most Expositors) we crave all necessaries both for soul and body, this life and the life to come:
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for (as Christ saith) Man liveth not onely by bread, &c. Will you then briefly heare the scope of this word bread? This is it, To pray for the sinners, to teach the ignorant, counsel the weak, comfort the afflicted, reprove the vitious, correct the stubborn, forgive offences, feed the hungry, give drink to the thirsty, clothe the naked, lodge the needy passenger, visit the sick, comfort the captives, and bury the dead.
for (as christ Says) Man lives not only by bred, etc. Will you then briefly hear the scope of this word bred? This is it, To pray for the Sinners, to teach the ignorant, counsel the weak, Comfort the afflicted, reprove the vicious, correct the stubborn, forgive offences, feed the hungry, give drink to the thirsty, cloth the naked, lodge the needy Passenger, visit the sick, Comfort the captives, and bury the dead.
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And (as Nazianzen saith) Si nihil habes, collacryma; If thou hast nothing to give, yet shew thy compassion by thy teares.
And (as Nazianzen Says) Si nihil habes, collacryma; If thou hast nothing to give, yet show thy compassion by thy tears.
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That is (as the Apostle saith) Weep with them that weep.
That is (as the Apostle Says) Weep with them that weep.
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Thus farre extends the word bread, implying that we should (according to our abilitie) be helpfull to such as are in any kinde of distresse,
Thus Far extends the word bred, implying that we should (according to our ability) be helpful to such as Are in any kind of distress,
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whether in respect of body or soul, this life or that to come.
whither in respect of body or soul, this life or that to come.
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And this is the matter, or that which we are to cast, or the seed which we are to sow so cheerefully and so liberally.
And this is the matter, or that which we Are to cast, or the seed which we Are to sow so cheerfully and so liberally.
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2 We are next to consider the proprietie of the word bread. It must be thy bread: which implyeth two things.
2 We Are next to Consider the propriety of the word bred. It must be thy bred: which Implies two things.
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First, that it must be given, Si tuus, if it be thine. Secondly, it must be bestowed, dum tuus, while it is thine:
First, that it must be given, Si Thy, if it be thine. Secondly, it must be bestowed, dum Thy, while it is thine:
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or else thou doest not cast thy bread. First, Si tuus, if it be thine: that is, the bread wherein thou hast a true and just propriety.
or Else thou dost not cast thy bred. First, Si Thy, if it be thine: that is, the bred wherein thou hast a true and just propriety.
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Let the Wiseman be his own Interpreter; Let thy fountains be dispersed abroad, & rivers of waters in the streets:
Let the Wiseman be his own Interpreter; Let thy fountains be dispersed abroad, & Rivers of waters in the streets:
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but let them be onely thine own, and not anothers with thee.
but let them be only thine own, and not another's with thee.
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Cast thy bread, Purè tuum, that is, that which thou hast lawfully obtained by right of inheritance, free-gift,Cast thy bred, Purè tuum, that is, that which thou hast lawfully obtained by right of inheritance, Free gift,
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or Gods blessing upon the labour of thine hands in some honest vocation: according to S. Pauls advice, Let him that stole steal no more;
or God's blessing upon the labour of thine hands in Some honest vocation: according to S. Paul's Advice, Let him that stole steal no more;
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but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needs:
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not that which thou hast gotten unlawfully, by oppression, fraud, &c. not to be bountifull of another mans purse,
not that which thou hast got unlawfully, by oppression, fraud, etc. not to be bountiful of Another men purse,
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or (as the Proverb is) to cut large thongs of another mans hide: or (as one saith) parum dando, & multa recipiendo;
or (as the Proverb is) to Cut large thongs of Another men hide: or (as one Says) Parum Dando, & Multa recipiendo;
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getting much by rapine or violence, and giving a trifle out of it unto the poore ▪ which is just the case which the Prophet speaketh of,getting much by rapine or violence, and giving a trifle out of it unto the poor ▪ which is just the case which the Prophet speaks of,
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like stealing a sheep, and offering the fat in sacrifice to God. Chrysostome saith, If thou shouldest see two persons, the one naked, the other clothed;
like stealing a sheep, and offering the fat in sacrifice to God. Chrysostom Says, If thou Shouldst see two Persons, the one naked, the other clothed;
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shouldst thou not do wrong to take the garment of the clothed, and give to the naked? Ità qui Deo ex rapina eleemosynam parat, (saith he) Such if his case which out of wrong, rapine,
Shouldst thou not do wrong to take the garment of the clothed, and give to the naked? Ità qui God ex Rapine Eleemosynary parat, (Says he) Such if his case which out of wrong, rapine,
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or oppression, prepareth a sacrifice or an almesdeed to offer unto God. or oppression, Prepareth a sacrifice or an almesdeed to offer unto God.
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God would none of Sauls sacrifices, of the sheep and oxen reserved from the prey taken from the Amalekites,
God would none of Saul's Sacrifices, of the sheep and oxen reserved from the prey taken from the Amalekites,
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though they were of the best and fattest; because they were unlawfully gotten, by open disobedience to the expresse commandment of God.
though they were of the best and Fattest; Because they were unlawfully got, by open disobedience to the express Commandment of God.
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But if that thou givest be purè tuum, lawfully and truely thine;
But if that thou givest be purè tuum, lawfully and truly thine;
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then God accepteth it according to thy abilitie, were it but one of the widows two mites: yea (as S. Austine saith) Deus intus coronat bonitatem, ubi non invenit fa•ultatem;
then God Accepteth it according to thy ability, were it but one of the Widows two mites: yea (as S. Augustine Says) Deus intus Coronat bonitatem, ubi non invenit fa•ultatem;
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that is, God doth crown, or reward, the good affection of the heart within, where he findeth not power and abilitie without.
that is, God does crown, or reward, the good affection of the heart within, where he finds not power and ability without.
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And therefore let the bread which thou givest, the seed which thou doest cast or sow, be purely, truely, and rightfully thine.
And Therefore let the bred which thou givest, the seed which thou dost cast or sow, be purely, truly, and rightfully thine.
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Secondly, Dum tuus; It must be cast, given, or sown also while it is thine. The manner of too many, is wholly to deferre the preferment of this duty untill the houre of death,
Secondly, Dum Thy; It must be cast, given, or sown also while it is thine. The manner of too many, is wholly to defer the preferment of this duty until the hour of death,
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when they can neither any longer enjoy that they have, nor spend any more of it in lascivious, riotous, or wanton manner:
when they can neither any longer enjoy that they have, nor spend any more of it in lascivious, riotous, or wanton manner:
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and if then (having been unmercifull and uncharitable all their life-time) they bequeath a little legacie to the poore,
and if then (having been unmerciful and uncharitable all their lifetime) they Bequeath a little legacy to the poor,
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or to some other godly use;
or to Some other godly use;
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they think they have so abundantly satisfied and pleased God, that their swelling hearts can hardly be kept down from thinking that they have done a work either of Merit or Supererogation;
they think they have so abundantly satisfied and pleased God, that their swelling hearts can hardly be kept down from thinking that they have done a work either of Merit or Supererogation;
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whereas it is scarce a work of charity in them:
whereas it is scarce a work of charity in them:
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for in that case S. Austine saith truely, that the danger is, Nè mortua sit morientis eleemosyna;
for in that case S. Augustine Says truly, that the danger is, Nè Mortua sit morientis Eleemosynary;
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Lest the charitie of the dying prove to be dead. Lest the charity of the dying prove to be dead.
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Neither indeed were it charity properly, but rather (as I said before) a thong cut from another mans hide:
Neither indeed were it charity properly, but rather (as I said before) a thong Cut from Another men hide:
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for he is but a steward under God over that which he hath, and that at the furthest but for term of life:
for he is but a steward under God over that which he hath, and that At the furthest but for term of life:
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and therefore then onely to give, when he is summoned with a Redde rationem villicationis tuae, Give an account of thy stewardship, is not properly to part with any thing of his own,
and Therefore then only to give, when he is summoned with a Red rationem villicationis tuae, Give an account of thy stewardship, is not properly to part with any thing of his own,
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but rather to take so much from the next succeeding steward. It is a rule in husbandry, to till and sow betimes for a good crop:
but rather to take so much from the next succeeding steward. It is a Rule in Husbandry, to till and sow betimes for a good crop:
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and so is it in this spirituall husbandry, wherein God loveth a cheerefull giver, but he likes not of delayes.
and so is it in this spiritual Husbandry, wherein God loves a cheerful giver, but he likes not of delays.
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Morâ ingratum redditur, & parùm amabile quicquid dederis; that is, Whatsoever thou bestowest delay makes it the lesse acceptable, and the lesse regarded. Morâ Ungrateful redditur, & parùm amabile quicquid dederis; that is, Whatsoever thou bestowest Delay makes it the less acceptable, and the less regarded.
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He that gives quickly doubles the value of the gift;
He that gives quickly doubles the valve of the gift;
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which moved the Philosopher to say, Optimum beneficit condimentum celeritas; Nothing seasoneth a benefit so well as celeritie in the performance of it.
which moved the Philosopher to say, Optimum beneficit condimentum celeritas; Nothing seasoneth a benefit so well as celerity in the performance of it.
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And therefore, though I must needs grant these deeds of charitie to be better on the death-bed, then not at all;
And Therefore, though I must needs grant these Deeds of charity to be better on the deathbed, then not At all;
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Better late (as we say) then never, and would not otherwise be understood; yet the Wisemans counsel is to give or cast thy bread whilest it is thine:Better late (as we say) then never, and would not otherwise be understood; yet the Wiseman's counsel is to give or cast thy bred whilst it is thine:
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and he exhorteth us to do it both early and late; In the morning sow thy seed, and in the evening withhold not thine hand.
and he exhorteth us to do it both early and late; In the morning sow thy seed, and in the evening withhold not thine hand.
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3. The object of our bounty, or the field wherein we are to cast or sow this seed so freely and liberally, is now last of all to be considered:
3. The Object of our bounty, or the field wherein we Are to cast or sow this seed so freely and liberally, is now last of all to be considered:
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and that is upon the waters: for, according to the conceit of the vulgar sort, that is reputed lost which is so bestowed:
and that is upon the waters: for, according to the conceit of the Vulgar sort, that is reputed lost which is so bestowed:
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and the Greek Proverb, NONLATINALPHABET, Thou sowest upon the waters, is usually understood of such as bestow benefits upon the ungratefull,
and the Greek Proverb,, Thou sowest upon the waters, is usually understood of such as bestow benefits upon the ungrateful,
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or where they are utterly lost: and therefore this phrase seemeth very dark and obscure. But I shall presently open the Allegory, and make it plain unto you.
or where they Are utterly lost: and Therefore this phrase seems very dark and Obscure. But I shall presently open the Allegory, and make it plain unto you.
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Waters in the Scriptures have a twofold Allegoricall signification.Waters in the Scriptures have a twofold Allegorical signification.
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First, they sometimes signifie miseries; in which sense they are frequently used by David in the book of the Psalmes:
First, they sometime signify misery's; in which sense they Are frequently used by David in the book of the Psalms:
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Save me, O God, for the waters have come in unto my soul. I sink in deep mire, where there is no standing. Save me, Oh God, for the waters have come in unto my soul. I sink in deep mire, where there is no standing.
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I am come into deep waters, where the flouds overflow me. I am come into deep waters, where the floods overflow me.
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And elsewhere, He sent from above, he took me, he drew me out of many waters.
And elsewhere, He sent from above, he took me, he drew me out of many waters.
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In which places, and diverse other such like speeches, the Spirit of God expresseth the miseries and troubles of the children of God, by this Metaphor of Waters. Secondly, Waters do also signifie people; for so the Angel expoundeth the vision of the great Whore of Babylon unto S. John:
In which places, and diverse other such like Speeches, the Spirit of God Expresses the misery's and Troubles of the children of God, by this Metaphor of Waters. Secondly, Waters do also signify people; for so the Angel expoundeth the vision of the great Whore of Babylon unto S. John:
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The waters which thou sawest where the Whore sitteth, are peoples, multitudes, and nations, and tongues. The waters which thou Sawest where the Whore Sitteth, Are peoples, Multitudes, and Nations, and tongues.
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Now then in few words, if you put these two significations together, the Allegory will be opened plainly;
Now then in few words, if you put these two significations together, the Allegory will be opened plainly;
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for miseries and people, spell in plain English miserable people. And indeed those are the waters upon which we must cast our bread: viz. the poore, the needie, the hungry, the thirsty, the naked, the sick, the prisoner, the captive, &c. Upon the face of the waters:
for misery's and people, spell in plain English miserable people. And indeed those Are the waters upon which we must cast our bred: viz. the poor, the needy, the hungry, the thirsty, the naked, the sick, the prisoner, the captive, etc. Upon the face of the waters:
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Super facies aquas scilicet emittentes, ( saith Munster) that is, Ʋpon the waterish faces, or upon the faces which send forth waters: Super fancies Aquas scilicet emittentes, (Says Munster) that is, Ʋpon the waterish faces, or upon the faces which send forth waters:
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qui propter casus adversos lacrymantur (saith he) which through adversitie are forced to water their faces with teares. qui propter casus adversos lacrymantur (Says he) which through adversity Are forced to water their faces with tears.
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This is the Lords field, and though at the first it seemed ridiculous to sow any seed in, or upon it;
This is the lords field, and though At the First it seemed ridiculous to sow any seed in, or upon it;
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yet you shall finde it a very rich and fertile soil, and blessed are all they which freely and liberally sow their seed upon it.
yet you shall find it a very rich and fertile soil, and blessed Are all they which freely and liberally sow their seed upon it.
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But we are fallen into a strange age, wherein I may well complain and say with Ravenna, Nescio quam iniqua natura comparatum est, ut hi, qui minus habent, semper aliquid addunt ditioribus:
But we Are fallen into a strange age, wherein I may well complain and say with Ravenna, Nescio quam Iniqua Nature comparatum est, ut him, qui minus habent, semper Aliquid addunt ditioribus:
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that is, I know not how it cometh to passe, that nature seemeth to have induced such a custome, that these which have lesse are alwayes giving to such as are more rich.
that is, I know not how it comes to pass, that nature seems to have induced such a custom, that these which have less Are always giving to such as Are more rich.
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Elisaeus vasa vacua implebat, & deficientibus olim dedit: Hodie vero contemnuntur vasa vacua, & plena superimplentur:
Elisha vasa vacua implebat, & deficientibus Once dedit: Hodie vero contemnuntur vasa vacua, & plena superimplentur:
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ligna in sylvas, & aquae in maria deferuntur;
Ligna in sylvas, & Water in maria deferuntur;
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arenti terrae aqua subtrahitur, & flumina, quae non indigent, irrigantur (saith Peter Ravenna) Elisaeus filled the empty vessels,
arenti terrae aqua subtrahitur, & flumina, Quae non indigent, irrigantur (Says Peter Ravenna) Elisha filled the empty vessels,
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and gave oyl to them that wanted it: But in our dayes the empty vessels are despised, and the full are more replenished;
and gave oil to them that wanted it: But in our days the empty vessels Are despised, and the full Are more replenished;
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timber is carried into the woods, and water into the seas:
timber is carried into the woods, and water into the Seas:
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from the dry ground water is drawn, and the streams which want not are more abundantly watered. from the dry ground water is drawn, and the streams which want not Are more abundantly watered.
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How many wait at the gate of the rich and mighty with gifts and presents? but how few such messengers tread upon the threshold of the poore and needy? How many feast the rich? but how few call the poore to their tables? But our Saviour Christ teacheth us a better lesson;
How many wait At the gate of the rich and mighty with Gifts and presents? but how few such messengers tread upon the threshold of the poor and needy? How many feast the rich? but how few call the poor to their tables? But our Saviour christ Teaches us a better Lesson;
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When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsfolk, nor thy rich neighbours; When thou Makest a dinner or a supper, call not thy Friends, nor thy brothers, neither thy kinsfolk, nor thy rich neighbours;
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lest they also bid thee again, and a recompence be made thee. But when thou makest a feast, call the poore, the maimed, the lame, the blinde, and thou shalt be blessed;
lest they also bid thee again, and a recompense be made thee. But when thou Makest a feast, call the poor, the maimed, the lame, the blind, and thou shalt be blessed;
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for they cannot recompense thee, for thou shalt be recompensed at the resurrection of the just. for they cannot recompense thee, for thou shalt be recompensed At the resurrection of the just.
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And thus have I finished the first generall part of my text, the Precept or Exhortation.
And thus have I finished the First general part of my text, the Precept or Exhortation.
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II. The Promise, Reason, or Motive; For thou shalt finde it after many dayes. The malice of our arch-adversary, Satan, is well known to God;
II The Promise, Reason, or Motive; For thou shalt find it After many days. The malice of our Arch-adversary, Satan, is well known to God;
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viz. that like as he hath been alwayes busied with the best men, so doth he most strongly oppose himself against the best things,viz. that like as he hath been always busied with the best men, so does he most strongly oppose himself against the best things,
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and consequently against the prime duty of charity or almes-deeds. For (as one saith truely) Dilectionis flammas Satan ferre non potest:
and consequently against the prime duty of charity or almsdeeds. For (as one Says truly) Dilectionis Flammas Satan Far non potest:
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The Devil can by no means endure the burning flames of love and charitie. As in all goodnesse, so especially in this he opposeth himself against God:The devil can by no means endure the burning flames of love and charity. As in all Goodness, so especially in this he Opposeth himself against God:
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for whereas God loveth a cheerefull giver, he loves a churlish Nabal, and miserable Dives: whereas God saith, Lend, hoping for nothing again:
for whereas God loves a cheerful giver, he loves a churlish Nabal, and miserable Dives: whereas God Says, Lend, hoping for nothing again:
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and, Give, and it shall be given to you: he saith, Yea, but a bird in the hand is worth two in the bush.
and, Give, and it shall be given to you: he Says, Yea, but a bird in the hand is worth two in the bush.
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And therefore the Lord knowing his malice in this kinde, doth not here content himself with a bare commandment;
And Therefore the Lord knowing his malice in this kind, does not Here content himself with a bore Commandment;
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but also allureth us with a gracious promise. He that might peremptorily require, doth in a sort intreat;
but also Allureth us with a gracious promise. He that might peremptorily require, does in a sort entreat;
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and he that might absolutely command, is willing tanquam conducere praemia; as it were to hire us for a reward;
and he that might absolutely command, is willing tanquam conducere praemia; as it were to hire us for a reward;
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Thou shalt finde it after many dayes. Lavator observeth, that it is in the Originall, In the multitude of dayes:
Thou shalt find it After many days. Lavator observeth, that it is in the Original, In the multitude of days:
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Which (saith he) implyeth, that God will prolong the dayes of his life, that soweth upon these waters:
Which (Says he) Implies, that God will prolong the days of his life, that Soweth upon these waters:
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for if he live not long, how can he finde it in or after a multitude of dayes? But that doth not so necessarily follow alwayes;for if he live not long, how can he find it in or After a multitude of days? But that does not so necessarily follow always;
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for as God doth remunerate the bountie and liberalitie of some in one kinde, and of others in another;
for as God does remunerate the bounty and liberality of Some in one kind, and of Others in Another;
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so he doth it to some sooner, and to others later; some finding it in themselves, and some in their posterity;
so he does it to Some sooner, and to Others later; Some finding it in themselves, and Some in their posterity;
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some in this life, and some in the life to come.
Some in this life, and Some in the life to come.
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Abundantly sufficient it is, that God interposeth himself as the poore mans surety, and bindeth himself by promise to repay the debt:
Abundantly sufficient it is, that God interposeth himself as the poor men surety, and binds himself by promise to repay the debt:
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Thou shalt finde it again after many dayes. It had been no injustice in him, to have required absolute giving;Thou shalt find it again After many days. It had been no injustice in him, to have required absolute giving;
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but he is content that we shall but lend, and he himself will become both the pledge and the pay-master;
but he is content that we shall but lend, and he himself will become both the pledge and the paymaster;
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After many dayes thou shalt finde it again: for that is the true sense of this place.After many days thou shalt find it again: for that is the true sense of this place.
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Though that which is cast upon these waters seemeth utterly to be lost; (as I have before observed) yet it is not so, it is but lent,
Though that which is cast upon these waters seems utterly to be lost; (as I have before observed) yet it is not so, it is but lent,
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and the Lord will repay it. Let Solomon be his own Interpreter:
and the Lord will repay it. Let Solomon be his own Interpreter:
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He that hath pitie upon the poore lendeth unto the Lord, & that which he hath given will he pay him again. He that hath pity upon the poor dares unto the Lord, & that which he hath given will he pay him again.
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Not a widows mite, not a cup of cold water given to one of Christs little ones, shall in any wise be unrewarded.
Not a Widows mite, not a cup of cold water given to one of Christ little ones, shall in any wise be unrewarded.
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Foecundus est ager pauperum, citò reddit donantibus fructum (saith S. Austine) The field of the poore is very fruitfull, Foecundus est ager Pauperum, citò Render donantibus Fruit (Says S. Augustine) The field of the poor is very fruitful,
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and returneth a speedy increase to them that are charitable; and returns a speedy increase to them that Are charitable;
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yea and the harvest which it yeelds is rich and plentifull, it returns fruit cum foenore, with great increase:
yea and the harvest which it yields is rich and plentiful, it returns fruit cum foenore, with great increase:
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for our Saviour Christ saith, Every one that hath forsaken houses, or brethren, or sisters,
for our Saviour christ Says, Every one that hath forsaken houses, or brothers, or Sisters,
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or father, or mother, or wife, or children, or lands for my names sake, shall receive an hundred fold,
or father, or mother, or wife, or children, or Lands for my names sake, shall receive an hundred fold,
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and shall inherit everlasting life, so rich is this soil, and so manifold is the increase which it yeeldeth:and shall inherit everlasting life, so rich is this soil, and so manifold is the increase which it yields:
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Thou shalt finde it after many dayes; in thy self, or thine; in this life, or that to come.Thou shalt find it After many days; in thy self, or thine; in this life, or that to come.
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And so David saith, Blessed is he that considereth the poore: the Lord will deliver him in the time of trouble.
And so David Says, Blessed is he that Considereth the poor: the Lord will deliver him in the time of trouble.
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The Lord will preserve him, and keep him alive, and he shall be blessed upon the earth;
The Lord will preserve him, and keep him alive, and he shall be blessed upon the earth;
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and thou wilt not deliver him into the will of his enemies. The Lord will strengthen him upon the bed of languishing;
and thou wilt not deliver him into the will of his enemies. The Lord will strengthen him upon the Bed of languishing;
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thou wilt make all his bed in his sicknesse. And again, A good man sheweth favour, and lendeth:
thou wilt make all his Bed in his sickness. And again, A good man shows favour, and dares:
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surely he shall not be moved for ever.
surely he shall not be moved for ever.
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He hath dispersed, he hath given to the poore, his righteousnesse endureth for ever, his horn shall be exalted with honour. He hath dispersed, he hath given to the poor, his righteousness Endureth for ever, his horn shall be exalted with honour.
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Infinite are the places which shew how highly God regards and rewards charitie.
Infinite Are the places which show how highly God regards and rewards charity.
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If thou deal thy bread to the hungry, and bring the poore that are cast out, to thy house; If thou deal thy bred to the hungry, and bring the poor that Are cast out, to thy house;
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and when thou seest him naked, if thou cover him: Then shal thy light break forth as the morning,
and when thou See him naked, if thou cover him: Then shall thy Light break forth as the morning,
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and thy health shall spring forth speedily, and thy righteousnesse shall go before thee, and the glory of the Lord shall be thy reward. and thy health shall spring forth speedily, and thy righteousness shall go before thee, and the glory of the Lord shall be thy reward.
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Thou shalt call, and the Lord shall answer; Thou shalt call, and the Lord shall answer;
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thou shalt cry, and he shall say, Here I am. If thou draw out thy soul to the hungry, and satisfie the afflicted soul;
thou shalt cry, and he shall say, Here I am. If thou draw out thy soul to the hungry, and satisfy the afflicted soul;
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then shall thy light rise in obscuritie, and thy darknesse be as the noon-day. then shall thy Light rise in obscurity, and thy darkness be as the noonday.
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And the Lord shall guide thee continually, and satisfie thy soul in drought, and make fat thy bones; And the Lord shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones;
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and thou shalt be like a watered garden, and like a spring of water, whose waters sail not. and thou shalt be like a watered garden, and like a spring of water, whose waters sail not.
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It opens Gods-eares to our prayers, according to that of S. Austine, Ideo rogans Dives non exauditur in tormentis,
It Opens Gods-eares to our Prayers, according to that of S. Augustine, Ideo rogans Dives non exauditur in tormentis,
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quia rogantem pauperem non exaudivit in terris:
quia rogantem pauperem non exaudivit in terris:
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Therefore was not Dives heard when he prayed in torments, because he hearkened not to the poore that begged of him when he was upon the earth. Therefore was not Dives herd when he prayed in torments, Because he harkened not to the poor that begged of him when he was upon the earth.
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And it is no small praise and commendation of charity, which Chrysost. expresseth in those words;
And it is no small praise and commendation of charity, which Chrysostom Expresses in those words;
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It is a friend to God, alwaies neare to him, obtaining favour, dissolving the bonds of sinne, allaying wrath, It is a friend to God, always near to him, obtaining favour, dissolving the bonds of sin, allaying wrath,
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and opening the gates of heaven:
and opening the gates of heaven:
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to whom none of the keepers dare say, Quae tues, vel unde? Who art thou,
to whom none of the keepers Dare say, Quae tues, vel unde? Who art thou,
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or whence comest thou? When Daniel had interpreted Nebuchadnezzars dream, and declared the calamities which God would bring upon him, he gave him this advice;or whence Comest thou? When daniel had interpreted Nebuchadnezar's dream, and declared the calamities which God would bring upon him, he gave him this Advice;
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Wherefore, O King, let my counsel be acceptable to thee, and break off thy sinnes by righteousnesse, Wherefore, Oh King, let my counsel be acceptable to thee, and break off thy Sins by righteousness,
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and thine iniquities by shewing mercy to the poore; if it may be a lengthening of thy tranquillitie: and thine iniquities by showing mercy to the poor; if it may be a lengthening of thy tranquillity:
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or (as some read it) an healing of thine errour.
or (as Some read it) an healing of thine error.
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So true it is, that he which casteth his bread upon the waters, he which soweth seed cheerefully and liberally in this field, shall finde it again after many dayes in a rich and plentifull harvest, both in this life and the life to come.
So true it is, that he which Cast his bred upon the waters, he which Soweth seed cheerfully and liberally in this field, shall find it again After many days in a rich and plentiful harvest, both in this life and the life to come.
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See now then how far the counsel of the Wise man, or rather of the Spirit of God in this place,
See now then how Far the counsel of the Wise man, or rather of the Spirit of God in this place,
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and the course of the worldling or carnall man do differ:
and the course of the worldling or carnal man do differ:
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for such an one doth think to keep and increase his estate, and to make himself and his posterity happy, by gathering greedily,
for such an one does think to keep and increase his estate, and to make himself and his posterity happy, by gathering greedily,
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and hording up miserably, the unrighteous mammon, the wealth and pelf of this world, stopping in the mean time his eares at the cry of the poore,
and hording up miserably, the unrighteous mammon, the wealth and pelf of this world, stopping in the mean time his ears At the cry of the poor,
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and turning away scornfully his eyes from their watery faces.
and turning away scornfully his eyes from their watery faces.
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But Solomon by the direction of the Spirit of God, teacheth here a clean contrary way, viz. that the true way both to keep and increase Gods blessings upon us in these earthly things, is by casting them,
But Solomon by the direction of the Spirit of God, Teaches Here a clean contrary Way, viz. that the true Way both to keep and increase God's blessings upon us in these earthly things, is by casting them,
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or some competent portion of them at the least, upon these waters: for herein is that of the Poet found to be most true, Quas dederis, solas semper habebis opes:
or Some competent portion of them At the least, upon these waters: for herein is that of the Poet found to be most true, Quas dederis, solas semper habebis opes:
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Onely that part of thy goods which thou bestowest to charitable and pious uses, shal continue thine, and benefit thee for ever.
Only that part of thy goods which thou bestowest to charitable and pious uses, shall continue thine, and benefit thee for ever.
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Which moved our Saviour Christ to teach us that excellent rule of spirituall and heavenly policy;
Which moved our Saviour christ to teach us that excellent Rule of spiritual and heavenly policy;
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Make to your selves friends of the mammon of unrighteousnesse, that when ye fail, they may receive you into everlasting habitations. Make to your selves Friends of the mammon of unrighteousness, that when you fail, they may receive you into everlasting habitations.
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And again, Sell that ye have and give almes, provide your selves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.
And again, Fell that you have and give alms, provide your selves bags which wax not old, a treasure in the heavens that Faileth not, where no thief Approaches, neither moth corrupteth.
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To conclude then, as I lately spake unto the poore, exhorting them patiently to submit themselves under the mighty hand of God,
To conclude then, as I lately spoke unto the poor, exhorting them patiently to submit themselves under the mighty hand of God,
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and to seek by good and lawfull means to pacifie his anger, and seek his favour, that the light of his countenance may again shine upon them:
and to seek by good and lawful means to pacify his anger, and seek his favour, that the Light of his countenance may again shine upon them:
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So now you see that the scope of this my Exhortation is directed to the rich, to stirre them up in these hard times to shew their compassion to the distressed members of Jesus Christ, by casting their bread upon the waters, upon those faces which by reason of the sharpnesse of this present famine, are so often covered with water, that is, bedewed with teares:
So now you see that the scope of this my Exhortation is directed to the rich, to stir them up in these hard times to show their compassion to the distressed members of jesus christ, by casting their bred upon the waters, upon those faces which by reason of the sharpness of this present famine, Are so often covered with water, that is, bedewed with tears:
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for God is come now to try both the poore and the rich, that he may know what is in your hearts.
for God is come now to try both the poor and the rich, that he may know what is in your hearts.
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He is come to try the patience of the poore, and the charitie of the rich.
He is come to try the patience of the poor, and the charity of the rich.
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Now therefore is the time for such as God hath blessed with the riches of this world, to shew upon the members, the poore distressed members of Jesus Christ, what love they beare to Christ himself:
Now Therefore is the time for such as God hath blessed with the riches of this world, to show upon the members, the poor distressed members of jesus christ, what love they bear to christ himself:
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for whatsoever ye do to them, he takes it, and accepts it as done unto himself:
for whatsoever you do to them, he Takes it, and accepts it as done unto himself:
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for so in his description of the last judgement, when he pronounced that happy and sweet sentence upon the go•ly, Come ye blessed of my Father, inherit the kingdome prepared for you from the foundation of the world, he alleadged the reason to be,
for so in his description of the last judgement, when he pronounced that happy and sweet sentence upon the go•ly, Come you blessed of my Father, inherit the Kingdom prepared for you from the Foundation of the world, he alleged the reason to be,
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because he was hungry, and they gave him meat; he was thirsty, and they gave him drink;
Because he was hungry, and they gave him meat; he was thirsty, and they gave him drink;
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he was a stranger, and they took him in; he was naked, and they clothed him;
he was a stranger, and they took him in; he was naked, and they clothed him;
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he was sick, and they visited him; he was in prison, and they came unto him. he was sick, and they visited him; he was in prison, and they Come unto him.
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And when they answered him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty,
And when they answered him, saying, Lord, when saw we thee an hungered, and fed thee? or thirsty,
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and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? when saw we thee sick,
and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? when saw we thee sick,
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or in prison, and came unto thee? He replied and said unto them, Verily, I say unto you, in as much as you have done it unto one of the least of these my brethren, ye have done it unto me. or in prison, and Come unto thee? He replied and said unto them, Verily, I say unto you, in as much as you have done it unto one of the least of these my brothers, you have done it unto me.
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If therefore ye will be godly and wise merchants, let me perswade you to venture some part of your goods upon these waters; you need no ships, the gain is very great,
If Therefore you will be godly and wise merchant's, let me persuade you to venture Some part of your goods upon these waters; you need no ships, the gain is very great,
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and there is no hazard in this traffick: for the Lord himself hath undertaken that ye shall not miscarry, nor lose by it;
and there is no hazard in this traffic: for the Lord himself hath undertaken that you shall not miscarry, nor loose by it;
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For thou shalt finde it again after many dayes. Indeed the Poet saith truely, that Pollicitis dives quilibet esse potest: For thou shalt find it again After many days. Indeed the Poet Says truly, that Promises dives Quilibet esse potest:
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Men may be forward in promises, but slow in performance: but with God that cannot lie, dictum & factum, saying and doing are both alike.
Men may be forward in promises, but slow in performance: but with God that cannot lie, dictum & factum, saying and doing Are both alike.
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Like as in the creation, Dixit, & facta sunt; He spake the word, and all things were created:
Like as in the creation, Dixit, & facta sunt; He spoke the word, and all things were created:
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so also in his providence in governing the whole world, his saying is an absolute doing;
so also in his providence in governing the Whole world, his saying is an absolute doing;
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and all his promises are Yea and Amen in Christ Jesus.
and all his promises Are Yea and Amen in christ jesus.
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Trust him therefore, take his word, beleeve his promise, venture some part of your goods in this kinde;
Trust him Therefore, take his word, believe his promise, venture Some part of your goods in this kind;
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my life for yours, you shall finde him both a true pay-master, and a bountifull rewarder.
my life for yours, you shall find him both a true paymaster, and a bountiful rewarder.
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If you will not trust him with a little parcell of your goods, how hardly would you part with your lives for his sake,
If you will not trust him with a little parcel of your goods, how hardly would you part with your lives for his sake,
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if the case did so require? We never saw these waters so plentifull as they are now amongst us, never more watery faces.
if the case did so require? We never saw these waters so plentiful as they Are now among us, never more watery faces.
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Let therefore (I beseech you) these ruthfull spectacles, which in every place present themselves as objects of your sight, move you in the tender bowels of compassion, to cast your bread upon these waters freely and liberally, that you may finde it again after many dayes.
Let Therefore (I beseech you) these ruthful spectacles, which in every place present themselves as objects of your sighed, move you in the tender bowels of compassion, to cast your bred upon these waters freely and liberally, that you may find it again After many days.
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But if with Dives you refuse to cast your very crumbes upon these waters; take heed lest with him hereafter being in torments, you cry and begge for drops of water to cool your tongues, and be denied them also as he was.
But if with Dives you refuse to cast your very crumbs upon these waters; take heed lest with him hereafter being in torments, you cry and beg for drops of water to cool your tongues, and be denied them also as he was.
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Whose heart will not rend asunder within him at the terrour of that sentence of the Apostle, He shall have judgement without mercy, that hath shewed no mercy.
Whose heart will not rend asunder within him At the terror of that sentence of the Apostle, He shall have judgement without mercy, that hath showed no mercy.
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How much more at that of our Saviour Christ? Depart from me ye cursed into everlasting fire:
How much more At that of our Saviour christ? Depart from me you cursed into everlasting fire:
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and why? for I was an hungred, and ye gave me no meat; I was thirsty, and ye gave me no drink;
and why? for I was an hungered, and you gave me no meat; I was thirsty, and you gave me no drink;
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I was a stranger, and ye took me not in; naked, and ye clothed me not;
I was a stranger, and you took me not in; naked, and you clothed me not;
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sick and in prison, and ye visited me not. sick and in prison, and you visited me not.
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The Lord therefore so incline our hearts to mercy, that we also may finde mercy in the day of the Lord Jesus. AMEN. FINIS.
The Lord Therefore so incline our hearts to mercy, that we also may find mercy in the day of the Lord jesus. AMEN. FINIS.
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Luke 10.18. I saw Satan like lightning fall down from Heaven. THis whole Chapter consisteth of three distinct parts.Lycia 10.18. I saw Satan like lightning fallen down from Heaven. THis Whole Chapter Consisteth of three distinct parts.
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1. The history of the seventie disciples elected by our Saviour; vers. 1. unto the 25. 2. The Lawyers question to the point of obtaining eternall life, with Christ his resolution of it; vers. 25. unto the 38. 3. The manner of Christs entertainment by the two sisters Martha and Mary;
1. The history of the seventie Disciples elected by our Saviour; vers. 1. unto the 25. 2. The Lawyers question to the point of obtaining Eternal life, with christ his resolution of it; vers. 25. unto the 38. 3. The manner of Christ entertainment by the two Sisters Martha and Mary;
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vers. 38. unto the end of the chapter.
vers. 38. unto the end of the chapter.
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In the first of these (which onely pertaineth to my present purpose) we have these three points.
In the First of these (which only pertaineth to my present purpose) we have these three points.
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1. The ordination and embassage of the seventie, with the commission or charge given unto them by Christ; vers. 2. to the 17. 2. Their return, with a relation of their successe; vers. 17. 3. A most excellent and divine speech of our Saviour Christ, upon that occasion;
1. The ordination and Embassy of the seventie, with the commission or charge given unto them by christ; vers. 2. to the 17. 2. Their return, with a Relation of their success; vers. 17. 3. A most excellent and divine speech of our Saviour christ, upon that occasion;
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vers. 18. to the 25. Which speech he directeth in a threefold manner. 1. To the disciples, confirming the truth of their successe in their office;
vers. 18. to the 25. Which speech he directeth in a threefold manner. 1. To the Disciples, confirming the truth of their success in their office;
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vers. 18. in the words of my text; I saw Satan, &c.
vers. 18. in the words of my text; I saw Satan, etc.
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2. The next part is also directed unto them, inlarging their commission, and (for their better encouragement) adding thereunto a promise of divine protection, Behold, I give you power to tread upon serpents,
2. The next part is also directed unto them, enlarging their commission, and (for their better encouragement) adding thereunto a promise of divine protection, Behold, I give you power to tread upon Serpents,
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and scorp•ons, and over all the power of the enemie: and nothing shall hurt you. 3. He rectifieth their judgement in the point of their joy;and scorp•ons, and over all the power of the enemy: and nothing shall hurt you. 3. He rectifieth their judgement in the point of their joy;
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teaching them the true ground of sound and solid joy, Neverthelesse, in this rejoyce not, &c.
teaching them the true ground of found and solid joy, Nevertheless, in this rejoice not, etc.
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Now then the words of my text appeare to be a confirmation and illustration of the former relation of the seventie:
Now then the words of my text appear to be a confirmation and illustration of the former Relation of the seventie:
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for they told our Saviour, Lord, even the Devils are subdued unto us through thy name.
for they told our Saviour, Lord, even the Devils Are subdued unto us through thy name.
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To which Christ Jesus replieth confirming, and by a similitude taken from lightning, illustrating the truth thereof, I beheld Satan as lightning fall from heaven.
To which christ jesus Replieth confirming, and by a similitude taken from lightning, illustrating the truth thereof, I beheld Satan as lightning fallen from heaven.
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For the more orderly and profitable handling of these words, observe three things: 1. The Matter which Christ confirmeth to be true, viz. Satans falling from heaven. 2. The Manner of it; like lightning.
For the more orderly and profitable handling of these words, observe three things: 1. The Matter which christ confirmeth to be true, viz. Satan falling from heaven. 2. The Manner of it; like lightning.
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3. The Testimonie whereby he confirms it, viz. of himself; I saw, or beheld. 1. The matter confirmed.
3. The Testimony whereby he confirms it, viz. of himself; I saw, or beheld. 1. The matter confirmed.
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The matter confirmed is, Satans falling from heaven; wherein we have two things. 1. The person, Satan. 2. The matter testified of him; his falling from heaven. 1. The Person.
The matter confirmed is, Satan falling from heaven; wherein we have two things. 1. The person, Satan. 2. The matter testified of him; his falling from heaven. 1. The Person.
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For the Person, I will onely shew (as it were in three words) who, or what he is. For the Person, I will only show (as it were in three words) who, or what he is.
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It is cleare from the 17 verse that he speaketh of the devil, who is rightly stiled NONLATINALPHABET, one full of names, as Argos of eyes;
It is clear from the 17 verse that he speaks of the Devil, who is rightly styled, one full of names, as Argos of eyes;
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being called a lion, a dragon, a serpent, a fox, a woolf, a cockatrice, leviathan, a tempter, an accuser, &c. In this place he is called by an Hebrew name Satan, which signifieth an adversary, or enemie: for so is he from the beginning to God and his whole Church.
being called a Lion, a dragon, a serpent, a fox, a wolf, a cockatrice, leviathan, a tempter, an accuser, etc. In this place he is called by an Hebrew name Satan, which signifies an adversary, or enemy: for so is he from the beginning to God and his Whole Church.
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And this name is above others here fitly given unto him, because our Saviour in this place speaketh of a battell fought against him,
And this name is above Others Here fitly given unto him, Because our Saviour in this place speaks of a battle fought against him,
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and a victory obtained over him to his mine and destruction.
and a victory obtained over him to his mine and destruction.
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So that it is in effect as if he had said, I saw the common, professed,
So that it is in Effect as if he had said, I saw the Common, professed,
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and sworn enemie of God and his Church (being vanquished and overcome) fall from heaven. 2. The matter confirmed. and sworn enemy of God and his Church (being vanquished and overcome) fallen from heaven. 2. The matter confirmed.
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This appeares to be his falling from heaven: which all Interpreters do not understand alike. A double exposition I finde:
This appears to be his falling from heaven: which all Interpreters do not understand alike. A double exposition I find:
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many leaning to the one part, and many to the other. The first is of the ancient Fathers and Interpreters:
many leaning to the one part, and many to the other. The First is of the ancient Father's and Interpreters:
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the other of the modern Divines and Expositours. 1. The first interpretation.
the other of the modern Divines and Expositors. 1. The First Interpretation.
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Some suppose that Christ here speaketh of that fall of Satan, otherwise called Lucifer; whereby in the beginning, presently after the creation (as the most do suppose) for his pride and presumption against God, he was by the Almighty, together with all the Angels which adhered to him, cast down from heaven;
some suppose that christ Here speaks of that fallen of Satan, otherwise called Lucifer; whereby in the beginning, presently After the creation (as the most do suppose) for his pride and presumption against God, he was by the Almighty, together with all the Angels which adhered to him, cast down from heaven;
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and whereby they were all transformed from glorious Angels of light, into the most accursed of all creatures, Devils;
and whereby they were all transformed from glorious Angels of Light, into the most accursed of all creatures, Devils;
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and delivered into chains of darknesse to be kept unto damnation. Of which fall some understand that of the Prophet;
and Delivered into chains of darkness to be kept unto damnation. Of which fallen Some understand that of the Prophet;
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How art thou fallen from heaven, O Lucifer, sonne of the morning? though the prophesie in the letter be directly against the king of Babel. How art thou fallen from heaven, Oh Lucifer, son of the morning? though the prophesy in the Letter be directly against the King of Babel.
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And hereunto some also referre that battell fought in heaven, between Michael and his Angels, and the Dragon and his Angels:
And hereunto Some also refer that battle fought in heaven, between Michael and his Angels, and the Dragon and his Angels:
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wherein the Dragon and his Angels were vanquished and cast out of heaven, and the Saints rejoyced that the accuser of their brethren was cast down, which accused them bef•re God day and night, &c. And of this opinion (as I said before) are many ancient,
wherein the Dragon and his Angels were vanquished and cast out of heaven, and the Saints rejoiced that the accuser of their brothers was cast down, which accused them bef•re God day and night, etc. And of this opinion (as I said before) Are many ancient,
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and some few modern writers, viz. Ambros. l. de fuga seculi cap. 7. Cyprian. lib. de tentat. & jejun. Christ. Hieron. in Isa. 14.12. Gregor.
and Some few modern writers, viz. Ambos l. de fuga Seculi cap. 7. Cyprian. lib. de Tentat. & jejune. christ. Hieron. in Isaiah 14.12. Gregory.
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Moral. lib. 23. cap. 4. Chrysost. Hom. 10. de poenit. Beda in locum: Aquin. in catena aurcâ, Dionysius Carthusian. Hugo Cardin.Moral. lib. 23. cap. 4. Chrysostom Hom. 10. de Repent. Beda in locum: Aquinas in catena aurcâ, Dionysius Carthusian. Hugo Cardin.
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Toletus Cardin. &c. I forbear to cite their words:
Toletus Cardin. etc. I forbear to Cite their words:
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I onely shew this to be their opinion, &c. And hereupon it was that Dionysius Carthusianus moved that nice doubt,
I only show this to be their opinion, etc. And hereupon it was that Dionysius Carthusianus moved that Nicaenae doubt,
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how he should be said to fall from heaven;
how he should be said to fallen from heaven;
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seeing he gathereth from these words, Thou saidst, I will ascend into heaven, that he was not in heaven before.
seeing he gathereth from these words, Thou Said, I will ascend into heaven, that he was not in heaven before.
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And he satisfieth it with no lesse curious a conceit or fiction (as I esteem it) viz. that he was at the first creation placed in the Emperiall heaven,
And he Satisfieth it with no less curious a conceit or fiction (as I esteem it) viz. that he was At the First creation placed in the Imperial heaven,
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and from thence aspired into the heaven of heavens;
and from thence aspired into the heaven of heavens;
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and therefore was cast down, &c. dissenting therein from other Divines, which call the Emperiall heaven Locum beatorum hominum, The place or residence of blessed men.
and Therefore was cast down, etc. dissenting therein from other Divines, which call the Imperial heaven Locum beatorum hominum, The place or residence of blessed men.
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Now those that thus understand the words, apply it to this end;
Now those that thus understand the words, apply it to this end;
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viz. That Christ (perceiving that there was in the joy of the seventy some mixture of vain glory, by reason of the extraordinary gifts and graces given unto them, to cast out Devils, heal the sick, &c.) propounded to them the example and ruine of the Prince of pride: viz. That christ (perceiving that there was in the joy of the seventy Some mixture of vain glory, by reason of the extraordinary Gifts and graces given unto them, to cast out Devils, heal the sick, etc.) propounded to them the Exampl and ruin of the Prince of pride:
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that thereby he might expell all arrogancy from their mindes, and teach them true humility. For so Cyprian affirmeth, Dominum eorum pr•sumptionem increpare, ac reprimere voluisse hisce verbis;
that thereby he might expel all arrogance from their minds, and teach them true humility. For so Cyprian Affirmeth, Dominum Their pr•sumptionem increpare, ac reprimere Voluisse hisce verbis;
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That the Lord would check & suppresse their presumption by these words. And Hierom saith to them in the person of Christ; That the Lord would check & suppress their presumption by these words. And Hieronymus Says to them in the person of christ;
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Ʋnde ille cecidit per superbiam, vos ascendatis per humilitatem; Whence he fell by pride, ascend you thither by humility. Ʋnde Isle cecidit per Superbiam, vos ascendatis per humilitatem; Whence he fell by pride, ascend you thither by humility.
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And being thus understood, there ariseth from it an excellent admonition, to beware of that hatefull sinne of pride, either by reason of spirituall graces, or temporall gifts and blessings:
And being thus understood, there arises from it an excellent admonition, to beware of that hateful sin of pride, either by reason of spiritual graces, or temporal Gifts and blessings:
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seeing that it hath ruinated and destroyed so many both men and Angels. For God casteth down the mightie from their seats, and exalteth the humble and meek:
seeing that it hath ruinated and destroyed so many both men and Angels. For God Cast down the mighty from their seats, and Exalteth the humble and meek:
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Scattering the proud in the imagination of their hearts. And our Saviour Christ saith, He that exalteth himself shall be brought low; Scattering the proud in the imagination of their hearts. And our Saviour christ Says, He that Exalteth himself shall be brought low;
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but he that humbleth himself shall be exalted. 2. The second Interpretation.but he that Humbleth himself shall be exalted. 2. The second Interpretation.
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2. Some others do not understand this fall of Satan from heaven literally, but figuratively and spiritually,
2. some Others do not understand this fallen of Satan from heaven literally, but figuratively and spiritually,
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or mystically, of his ruine by the power and preaching of the Gospel of Jesus Christ, blessed forever.
or mystically, of his ruin by the power and preaching of the Gospel of jesus christ, blessed forever.
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And so also I finde it to be taken or applyed in a double manner; viz. either Generally or Particularly. 1. Generally. Some take it generally thus:
And so also I find it to be taken or applied in a double manner; viz. either Generally or Particularly. 1. Generally. some take it generally thus:
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That Satan after he was cast out of heaven for pride, and thrust down into this world of darknesse (untill he shall also be wholly banished from hence, That Satan After he was cast out of heaven for pride, and thrust down into this world of darkness (until he shall also be wholly banished from hence,
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and confined to the bottomlesse pit of hell) got him a kingdome in this world,
and confined to the bottomless pit of hell) god him a Kingdom in this world,
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and as it were built him a new heaven here upon earth. and as it were built him a new heaven Here upon earth.
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And thereupon is he stiled by the Apostle, NONLATINALPHABET, The ruler of the darknesse of this world:
And thereupon is he styled by the Apostle,, The ruler of the darkness of this world:
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and by the same Apostle elsewhere, NONLATINALPHABET, The God of this world.
and by the same Apostle elsewhere,, The God of this world.
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For in this world he got him a seat with all nations, whom he so bewitched with idolatry, superstition,
For in this world he god him a seat with all Nations, whom he so bewitched with idolatry, Superstition,
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and an unbridled licentiousnesse of sinning; that he seemed to possesse almost the whole world.
and an unbridled licentiousness of sinning; that he seemed to possess almost the Whole world.
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And therefore Christ here calleth this power, glory, and celsitude which Satan had amongst the Gentiles and nations (before the coming of the Sonne of God into the world) by the name of heaven, that is, a Metaphoricall heaven: as if he had said;
And Therefore christ Here calls this power, glory, and celsitude which Satan had among the Gentiles and Nations (before the coming of the Son of God into the world) by the name of heaven, that is, a Metaphorical heaven: as if he had said;
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Surely before this time Satan was every where worshipped in idols: Surely before this time Satan was every where worshipped in Idols:
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he did every where set up his kingdome by monstrous sinnes, and horrible wickednesse, and every where both places and persons were possessed by devils.
he did every where Set up his Kingdom by monstrous Sins, and horrible wickedness, and every where both places and Persons were possessed by Devils.
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But after I put on humane flesh, the nature of man, and the Gospel began to be preached;
But After I put on humane Flesh, the nature of man, and the Gospel began to be preached;
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presently Satan began to be disturbed, and detruded from his kingdome, wherein (as in a kinde of heaven) he before did reigne and rule, &c. Thus doth Basil understand it in his Homilie, in which he proves that God is not the author of evils. presently Satan began to be disturbed, and detruded from his Kingdom, wherein (as in a kind of heaven) he before did Reign and Rule, etc. Thus does Basil understand it in his Homily, in which he Proves that God is not the author of evils.
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And Cyrill affirmeth, that before the coming of Christ the devil was worshipped by almost all people and nations.
And Cyril Affirmeth, that before the coming of christ the Devil was worshipped by almost all people and Nations.
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Ʋbique extabant delubra in illius honorem erecta (saith he) ubique arae, ubique sacrificia: postquam autem Ʋnigenitum Dei Verbum de coelo descendit, ruit ille ut fulgur: Ʋbique extabant Delubra in Illius Honor Erected (Says he) ubique Arae, ubique Sacrifice: Postquam autem Ʋnigenitum Dei Verbum de coelo descendit, ruit Isle ut fulgur:
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In every place temples were erected for his service, in every place altars, and every where sacrifices:
In every place Temples were erected for his service, in every place Altars, and every where Sacrifices:
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but after the Onely-begotten Word of God descended from heaven, he fell down like lightning. but After the Only-begotten Word of God descended from heaven, he fell down like lightning.
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And to this interpretation agree Euthymius, Cajetan, Maldonate, Calvin, Beza, and other later Divines with one consent.
And to this Interpretation agree Euthymius, Cajetan, Maldonate, calvin, Beza, and other later Divines with one consent.
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And indeed most true it is, that the devil had so large a kingdome, or heaven upon earth before Christ, that all people worshipped him, and offered sacrifices unto him:
And indeed most true it is, that the Devil had so large a Kingdom, or heaven upon earth before christ, that all people worshipped him, and offered Sacrifices unto him:
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yea, scarce was there any countrey in the whole world, where he had not men or children offered in sacrifice unto him.
yea, scarce was there any country in the Whole world, where he had not men or children offered in sacrifice unto him.
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For so it appeareth by the very heathen writers, that they offered in sacrifice to Saturn children in Candie, in Rhodomene, in Phoenice, and divers other places.
For so it appears by the very heathen writers, that they offered in sacrifice to Saturn children in Candie, in Rhodomene, in Phoenicia, and diverse other places.
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The Latines sacrificed the tenth or tithe of their children to Jupiter: and the Carthaginians did the like service to Hercules.
The Latins sacrificed the tenth or tithe of their children to Jupiter: and the Carthaginians did the like service to Hercules.
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And in Affrica they continued to sacrifice men, untill the time that Tiberius was Proconsul there, in whose time our Saviour Christ suffered death upon the crosse, &c. These things Porphyrius, the professed enemie both of Christ and all the Christians, doth report unto us.
And in Africa they continued to sacrifice men, until the time that Tiberius was Proconsul there, in whose time our Saviour christ suffered death upon the cross, etc. These things Porphyrius, the professed enemy both of christ and all the Christians, does report unto us.
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What need is there that I should trouble you with any other such like testimonies? In Rome it self,
What need is there that I should trouble you with any other such like testimonies? In Room it self,
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though the Senate had condemned such sacrifices fourescore yeares before the birth of Christ Jesus (as Plinie reporteth) yet for a long time after, the people so doted upon their old devilish superstition in this kinde, that every yeare upon the same day that men were wont to be sacrificed, the altars in stead thereof were washed with mans bloud.
though the Senate had condemned such Sacrifices fourescore Years before the birth of christ jesus (as Pliny Reporteth) yet for a long time After, the people so doted upon their old devilish Superstition in this kind, that every year upon the same day that men were wont to be sacrificed, the Altars in stead thereof were washed with men blood.
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These things made a noble Philosopher, which lived about S. Pauls time, say of these gods, that they required such a service,
These things made a noble Philosopher, which lived about S. Paul's time, say of these God's, that they required such a service,
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as neither Busiris nor Phalaris durst ever have demanded.
as neither Busiris nor Phalaris durst ever have demanded.
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This moved Quintilian to say of them, that they could be no other then witlesse and stark mad.
This moved Quintilian to say of them, that they could be no other then witless and stark mad.
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And he that is acquainted with the history of the Old Testament, cannot but know that many also amongst the very peculiar people of God, the Jews themselves, were strongly bewitched with these devilish superstitions. For so David saith directly;
And he that is acquainted with the history of the Old Testament, cannot but know that many also among the very peculiar people of God, the jews themselves, were strongly bewitched with these devilish superstitions. For so David Says directly;
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They offered their sonnes and daughters unto devils, and to the idols of Canaan, and the land was defiled with bloud. They offered their Sons and daughters unto Devils, and to the Idols of Canaan, and the land was defiled with blood.
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And the same thing is also related of them, Deut. 32.17.
And the same thing is also related of them, Deuteronomy 32.17.
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and 2. Kings 17.17. &c. And it is said directly of Manasses king of Juda, He caused his sonnes to passe through the fire in the valley of Ben-hinnom, a place famous,
and 2. Kings 17.17. etc. And it is said directly of Manasses King of Juda, He caused his Sons to pass through the fire in the valley of Ben-hinnom, a place famous,
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or rather infamous in that kinde.
or rather infamous in that kind.
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Neither is it to any purpose, to pretend that the most of these sacrifices were offered to idols, & not to devils:
Neither is it to any purpose, to pretend that the most of these Sacrifices were offered to Idols, & not to Devils:
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for the Apostle S. Paul saith in expresse words, That the idol is nothing, but those things which the Gentiles sacrifice, they sacrifice to devils.
for the Apostle S. Paul Says in express words, That the idol is nothing, but those things which the Gentiles sacrifice, they sacrifice to Devils.
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So farre and with such strange superstitious crueltie was the devils kingdome then extended:
So Far and with such strange superstitious cruelty was the Devils Kingdom then extended:
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which might the more fitly be called an heaven, because in it he was worshipped as a God. But when the Sonne of God, our Saviour Jesus Christ, was come into the world,
which might the more fitly be called an heaven, Because in it he was worshipped as a God. But when the Son of God, our Saviour jesus christ, was come into the world,
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and his Gospel preached to the world;
and his Gospel preached to the world;
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all his miracles, and oracles, and sacrifices, and whole kingdome so vanished, that scarcely some few prints or footsteps thereof remain in any corner of the earth.
all his Miracles, and oracles, and Sacrifices, and Whole Kingdom so vanished, that scarcely Some few prints or footsteps thereof remain in any corner of the earth.
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Which made Austine in his time to cry out unto them;
Which made Augustine in his time to cry out unto them;
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Ʋbi sunt dii vestri, ubi prophetae, ubi oracula, aruspices, sacrificia? Where are now your gods become, where be your prophets, where your oracles, soothsayers, sacrifices? &c. Yea and Porphyrius, that wrote in defence of this kingdome of the devil, confesseth that it was overthrown by Christ:Ʋbi sunt Gods Yours, ubi Prophets, ubi oracula, aruspices, Sacrifice? Where Are now your God's become, where be your Prophets, where your oracles, soothsayers, Sacrifices? etc. Yea and Porphyrius, that wrote in defence of this Kingdom of the Devil, Confesses that it was overthrown by christ:
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Since the time (saith he) that Jesus hath been worshipped, we have taken no benefit by any of our gods. Since the time (Says he) that jesus hath been worshipped, we have taken no benefit by any of our God's.
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Such a great and sudden change and innovation was wrought in the whole world by the coming of Christ, and preaching of the Gospel.
Such a great and sudden change and innovation was wrought in the Whole world by the coming of christ, and preaching of the Gospel.
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For before, darknesse covered the whole earth, and grosse darknesse the people;
For before, darkness covered the Whole earth, and gross darkness the people;
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and then it pleased God (as the Apostle saith) to suffer all the Gentiles to walk in their own waies:
and then it pleased God (as the Apostle Says) to suffer all the Gentiles to walk in their own ways:
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and then the devil reigned in the world as in heaven.
and then the Devil reigned in the world as in heaven.
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But by the coming of the Sonne of God, a new light arose unto the world;
But by the coming of the Son of God, a new Light arose unto the world;
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The day-spring from an high did visit us, To give light to them that sit in darknesse, and in the shadow of death, The dayspring from an high did visit us, To give Light to them that fit in darkness, and in the shadow of death,
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and to guide our feet into the way of peace, as Zacharias sang in his Benedictus: A light to be revealed to the Gentiles,
and to guide our feet into the Way of peace, as Zacharias sang in his Benedictus: A Light to be revealed to the Gentiles,
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and to be the glory of his people Israel; and to be the glory of his people Israel;
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as old Simeon sang with our Saviour in his arms in his Nunc dimittis. the word of salvation also was preached to all nations of the world.
as old Simeon sang with our Saviour in his arms in his Nunc Dimittis. the word of salvation also was preached to all Nations of the world.
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And then idols fell down, oracles were silent, the worship of heathenish gods vanished, superstitions breathed their last,
And then Idols fell down, oracles were silent, the worship of Heathenish God's vanished, superstitions breathed their last,
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and the unbridled licentiousnes of sinning which was amongst the Gentiles, was taken away. And so did Satan fall from his heaven, &c. 2. Particularly.
and the unbridled licentiousness of sinning which was among the Gentiles, was taken away. And so did Satan fallen from his heaven, etc. 2. Particularly.
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Some others to the same sense do particularly apply it to the present ambassage of the seventie:
some Others to the same sense do particularly apply it to the present ambassage of the seventie:
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as if our Saviour Christ should have answered them thus;
as if our Saviour christ should have answered them thus;
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You bring me word with joy that the devils are subdued unto you through my name; You bring me word with joy that the Devils Are subdued unto you through my name;
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wherein you shew me no new thing:
wherein you show me no new thing:
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for when at the first I sent you forth to preach, I knew before that the power and kingdome of Satan would be ruined by the power of the Gospel:
for when At the First I sent you forth to preach, I knew before that the power and Kingdom of Satan would be ruined by the power of the Gospel:
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and when and where you preached it, I saw him fall from heaven, and all his strength and force to vanish. and when and where you preached it, I saw him fallen from heaven, and all his strength and force to vanish.
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And so in this sense the Lord Jesus would bring his disciples (sticking with amazement in the admiration of that miracle, that the devils were subdued unto them through his name) to the consideration of the true cause thereof, viz. the power and efficacy of the ministery of the Gospel, whereby it is that the devil is cast out of his whole kingdome or heaven upon earth.
And so in this sense the Lord jesus would bring his Disciples (sticking with amazement in the admiration of that miracle, that the Devils were subdued unto them through his name) to the consideration of the true cause thereof, viz. the power and efficacy of the Ministry of the Gospel, whereby it is that the Devil is cast out of his Whole Kingdom or heaven upon earth.
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And so Calvin saith, that Christ commendeth the efficacie of his Gospel, when he saith that by it Satan is cast down in a moment;
And so calvin Says, that christ commends the efficacy of his Gospel, when he Says that by it Satan is cast down in a moment;
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intimating that he commanded the Gospel to be preached by them to that very end, Ʋt regnum Satane everteret; That he might overthrow Satans kingdome thereby.
intimating that he commanded the Gospel to be preached by them to that very end, Ʋt Kingdom Satane everteret; That he might overthrow Satan Kingdom thereby.
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And this sense doth (as I conceive) very fitly agree to the place, and may best be received.
And this sense does (as I conceive) very fitly agree to the place, and may best be received.
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But whether you take it Generally, or Particularly, it tends (for the main) to the same end;
But whither you take it Generally, or Particularly, it tends (for the main) to the same end;
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viz. To shew that the prime means whereby the kingdome of Satan is ruined, and he cast down from his heaven on earth, is by the power and efficacy of the Gospel preached.viz. To show that the prime means whereby the Kingdom of Satan is ruined, and he cast down from his heaven on earth, is by the power and efficacy of the Gospel preached.
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Collocatur Satan in aere cum suis Angelis: Collocatur Satan in Air cum suis Angels:
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(saith Beza) Inde vero dicitur detrudi, & quidem cum impetu, quando voce Evangelit ejus potestas aboletur.
(Says Beza) Inde vero dicitur detrudi, & quidem cum impetu, quando voce Evangelit His potestas aboletur.
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Evangelium enim potentius est, quam ut possit coram eo consistere. Satan is placed in the aire together with his Angels;
Evangelium enim potentius est, quam ut possit coram eo consistere. Satan is placed in the air together with his Angels;
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But he is said to be detruded from thence, and that with violence, when by the voice of the Gospel his power is abolished.
But he is said to be detruded from thence, and that with violence, when by the voice of the Gospel his power is abolished.
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For the Gospel is of more mightie power, then that he should be able to stand before it. For the Gospel is of more mighty power, then that he should be able to stand before it.
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For as it is the power of God unto salvation to every one that beleeveth;
For as it is the power of God unto salvation to every one that Believeth;
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so is it also the power of God to the destruction of Satan and all that fight under his banner against it.
so is it also the power of God to the destruction of Satan and all that fight under his banner against it.
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And therefore is it compared to a two edged sword, and said to be mighty in operation.
And Therefore is it compared to a two edged sword, and said to be mighty in operation.
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And S. John imputeth the victory over the wicked, or evil one, that is, the devil, to it.
And S. John imputeth the victory over the wicked, or evil one, that is, the Devil, to it.
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And therefore doth S. Paul say;
And Therefore does S. Paul say;
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The weapons of our warfare are not carnall, but mighty through God to the pulling down of strong holds. The weapons of our warfare Are not carnal, but mighty through God to the pulling down of strong holds.
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And elsewhere, We wrestle not against flesh and bloud, but against principalities, against powers, against the rulers of the darknes of this world, against spirituall wickednesse, or (as the new Translatours in their marginall note) against wicked spirits in high places.
And elsewhere, We wrestle not against Flesh and blood, but against principalities, against Powers, against the Rulers of the darkness of this world, against spiritual wickedness, or (as the new Translators in their marginal note) against wicked spirits in high places.
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So that this is the chief weapon which we must use against Satan in all the course of our Christian warfare, and spirituall encounters with him.
So that this is the chief weapon which we must use against Satan in all the course of our Christian warfare, and spiritual encounters with him.
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And herein our Saviour Christ himself is our President:
And herein our Saviour christ himself is our President:
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for in that great combat which he had with him in the wildernesse, in all those three most furious assaults, he still repelled him by this onely weapon, the sword of the Spirit, which is the word of God.
for in that great combat which he had with him in the Wilderness, in all those three most furious assaults, he still repelled him by this only weapon, the sword of the Spirit, which is the word of God.
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Against Satans first assault wherein he (knowing Christ to have fasted fourty dayes and fourty nights) said, If thou be the Sonne of God, command that these stones be made bread;
Against Satan First assault wherein he (knowing christ to have fasted fourty days and fourty nights) said, If thou be the Son of God, command that these stones be made bred;
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he opposed that which is written in the book of Deuteronomie;
he opposed that which is written in the book of Deuteronomy;
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Man liveth not by bread onely, but by every word that proceedeth out of the mouth of God. Man lives not by bred only, but by every word that Proceedeth out of the Mouth of God.
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And when in the second place the devil cunningly alledged Scripture to move him to cast himself down from a pinacle of the Temple;
And when in the second place the Devil cunningly alleged Scripture to move him to cast himself down from a pinnacle of the Temple;
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For God hath given his Angels charge over thee, and with their hands they shall lift thee up, l•st at any time thou shouldest dash thy foot against a stone: For God hath given his Angels charge over thee, and with their hands they shall lift thee up, l•st At any time thou Shouldst dash thy foot against a stone:
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he answered him with another Scriptum est; It is written again, Thou shalt not tempt the Lord thy God.
he answered him with Another Scriptum est; It is written again, Thou shalt not tempt the Lord thy God.
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And last of all, when he allured him with that powerfull bait, wherewith he had insnared many thousands to their destruction;
And last of all, when he allured him with that powerful bait, wherewith he had Ensnared many thousands to their destruction;
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shewing him all the kingdomes of the earth, and the glory of them, and saying, All these will I give thee, showing him all the kingdoms of the earth, and the glory of them, and saying, All these will I give thee,
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if thou wilt fall down and worship me: if thou wilt fallen down and worship me:
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he used no other weapon but the same word of God, Avoid Satan; for it is written, Thou shalt worship the Lord thy God,
he used no other weapon but the same word of God, Avoid Satan; for it is written, Thou shalt worship the Lord thy God,
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and him onely shalt thou serve. and him only shalt thou serve.
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And therefore though Saint Paul in pointing out our spirituall armour saith, Above all take the shield of faith, wherewith we may quench all the fiery darts of the wicked one;
And Therefore though Saint Paul in pointing out our spiritual armour Says, Above all take the shield of faith, wherewith we may quench all the fiery darts of the wicked one;
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yet these two may and must stand together; for this faith is of the Gospel, and comes by the Gospel.
yet these two may and must stand together; for this faith is of the Gospel, and comes by the Gospel.
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The Apostle tells us, that Faith is by hearing, and hearing by the word of God.
The Apostle tells us, that Faith is by hearing, and hearing by the word of God.
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Austine could say of the wonderfull prevailing power of the Gospel, The words of fishermen are read (for such were the Apostles) but the necks of Oratours (or Kings) are subdued. We may say more; Augustine could say of the wonderful prevailing power of the Gospel, The words of fishermen Are read (for such were the Apostles) but the necks of Orators (or Kings) Are subdued. We may say more;
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The very devils are cast down from heaven, and their kingdome destroyed. Thus much of the first point, the matter confirmed by our Saviour Christ. 2. The manner of it.
The very Devils Are cast down from heaven, and their Kingdom destroyed. Thus much of the First point, the matter confirmed by our Saviour christ. 2. The manner of it.
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Our Saviour Christ hath described the manner of Satans falling from this his heaven, by a similitude taken from lightning;
Our Saviour christ hath described the manner of Satan falling from this his heaven, by a similitude taken from lightning;
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NONLATINALPHABET, as lightning, or, like lightning. This also by Interpreters is referred in a double manner. By some, to the person of Satan:
, as lightning, or, like lightning. This also by Interpreters is referred in a double manner. By Some, to the person of Satan:
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By others, to his kingdome on earth. 1. Some take it with Chrysostome, de naturae Angelicae splendore & acumine;
By Others, to his Kingdom on earth. 1. some take it with Chrysostom, de naturae Angelicae splendore & acumine;
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of the excellencie and glorious splendour of the Angelical nature: and then they referre it to the first fall thus;of the excellency and glorious splendour of the Angelical nature: and then they refer it to the First fallen thus;
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Like as lightning at the first hath a great splendour, but lasteth but a small time, being soon extinct again, Like as lightning At the First hath a great splendour, but lasteth but a small time, being soon extinct again,
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and with the fall or flash is suddenly turned into darknesse:
and with the fallen or flash is suddenly turned into darkness:
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so also Satan was at the first created by God in a superlative degree of light and glory, wherein notwithstanding he abode but a small time;
so also Satan was At the First created by God in a superlative degree of Light and glory, wherein notwithstanding he Abided but a small time;
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and it being extinct, he fell from heaven, and was cast into utter darknesse. To this interpretation agree Ambrose, Origen, Hierome, Theophilact, Titus Bostr•nus;and it being extinct, he fell from heaven, and was cast into utter darkness. To this Interpretation agree Ambrose, Origen, Jerome, Theophilact, Titus Bostr•nus;
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and in generall, so many as do understand it of the first fall of Satan from heaven.
and in general, so many as do understand it of the First fallen of Satan from heaven.
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2. But others in my judgement farre more properly and truely, referre it to the fall of Satans kingdome on earth; 2. But Others in my judgement Far more properly and truly, refer it to the fallen of Satan Kingdom on earth;
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viz. to expresse the manner of it. Hugo Cardinalls saith, Sicut fulgur, id est, velociter, terribiliter, irrevocabiliter; viz. to express the manner of it. Hugo Cardinals Says, Sicut fulgur, id est, Velociter, terribiliter, irrevocabiliter;
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Like lightning, that is, speedily, terribly, and irrevocably. 1. The flash of lightning is violent, sudden, quick and speedie; Like lightning, that is, speedily, terribly, and irrevocably. 1. The flash of lightning is violent, sudden, quick and speedy;
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so was the fall of Satan, and the ruine of his kingdome. 2. The flash of lightning is terrible and dreadfull:
so was the fallen of Satan, and the ruin of his Kingdom. 2. The flash of lightning is terrible and dreadful:
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so was the falling of Satan from heaven.
so was the falling of Satan from heaven.
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3. The flash of lightning is irrevocable, being once extinct it can never be recalled again: 3. The flash of lightning is irrevocable, being once extinct it can never be Recalled again:
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so was the fall of Satan, and the destruction of his kingdome. And to this agree divers others.
so was the fallen of Satan, and the destruction of his Kingdom. And to this agree diverse Others.
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Calvin speaketh well to this point, affirming Satanam ad Evangelii tonitru instar fulguris cadere: That Satan at the thunder of the Gospel fell down like lightning. calvin speaks well to this point, affirming Satanam ad Evangelii Tonitru instar fulguris Cadere: That Satan At the thunder of the Gospel fell down like lightning.
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As the crack of thunder doth violently and terribly cast down or dash the lightning against the ground;
As the Crac of thunder does violently and terribly cast down or dash the lightning against the ground;
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so the voice of God like thunder in the Gospel preached, doth with no lesse terrour and force dash or beat down Satan and his kingdome.
so the voice of God like thunder in the Gospel preached, does with no less terror and force dash or beatrice down Satan and his Kingdom.
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And such was the manner of his fall, and the ruine of his heaven upon earth in the Primitive Church, as I shewed before.
And such was the manner of his fallen, and the ruin of his heaven upon earth in the Primitive Church, as I showed before.
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And so is the voice of God in the Gospel preached still like thunder, to beat down and demolish Satan and his whole kingdome. For so saith Origen;
And so is the voice of God in the Gospel preached still like thunder, to beatrice down and demolish Satan and his Whole Kingdom. For so Says Origen;
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As the walls of Jericho could not be overthrown but by the trumpets of the priests (which then prevailed more then all the weapons of the Israelites) so the fortresses of Satan, iniquitie and sinne cannot be laid along, As the walls of Jericho could not be overthrown but by the trumpets of the Priests (which then prevailed more then all the weapons of the Israelites) so the fortresses of Satan, iniquity and sin cannot be laid along,
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but by the voice of the priest, the teaching of the Minister of the Gospel of Jesus Christ. but by the voice of the priest, the teaching of the Minister of the Gospel of jesus christ.
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And thus much of the second point, the manner of Satans falling from heaven, like lightning. 3. The confirming testimonie.
And thus much of the second point, the manner of Satan falling from heaven, like lightning. 3. The confirming testimony.
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I saw, or (as the new translatours) I beheld. We have for the truth of this a testimony which is omni exceptione majus; above or without all exception, viz. the witnesse not of any mortall man whose breath is in his nostrils, whose heart might be deceitfull,I saw, or (as the new translators) I beheld. We have for the truth of this a testimony which is omni exception Majus; above or without all exception, viz. the witness not of any Mortal man whose breath is in his nostrils, whose heart might be deceitful,
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or whose lips and tongue (not being unfeigned) might dissemble, or speak guile;
or whose lips and tongue (not being unfeigned) might dissemble, or speak guile;
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but of him that is very God, and therefore it is impossible that he should lie;
but of him that is very God, and Therefore it is impossible that he should lie;
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the Sonne of God our Lord and Saviour Jesus Christ, which to us Christians should be of more force then NONLATINALPHABET, ipse dixit, the master hath said it, in the school of the Philosopher.
the Son of God our Lord and Saviour jesus christ, which to us Christians should be of more force then, ipse dixit, the master hath said it, in the school of the Philosopher.
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And whereas the saying is, Plus valet unus oculatus testis, quàm mille auriti; One eye-witnesse is of more credit, then a thousand which go by heare say:
And whereas the saying is, Plus valet Unus Oculatus testis, quàm mille auriti; One eyewitness is of more credit, then a thousand which go by hear say:
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he speaketh not by report, but as an eye-witnesse;
he speaks not by report, but as an eyewitness;
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I saw, or I beheld. The seventie had seen a little of the effect of their preaching;I saw, or I beheld. The seventie had seen a little of the Effect of their preaching;
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but Christ tells them that he saw and knew much more. So Theophilact, Licèt hoc homines non viderint, ego tamen invisibilium spectator vidi;
but christ tells them that he saw and knew much more. So Theophilact, Licèt hoc homines non viderint, ego tamen invisibilium spectator Vidi;
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Though men saw it not, yet I which behold invisible things, did clearely discern it. And Piscator speaking in the person of Christ to the seventie; Though men saw it not, yet I which behold invisible things, did clearly discern it. And Piscator speaking in the person of christ to the seventie;
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I doubt not but you relate the truth unto me, for though I was absent in body, I doubt not but you relate the truth unto me, for though I was absent in body,
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yet by the power of my Deity representing things absent to my minde, I beheld and saw the Prince of devils è sublimi deturbari, thrown violently down from above. yet by the power of my Deity representing things absent to my mind, I beheld and saw the Prince of Devils è sublimi deturbari, thrown violently down from above.
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I need say no more herein:
I need say no more herein:
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for no sober Christian will once call into question, that which he heareth confirmed from the mouth of the Sonne of God, and Saviour of the world.
for no Sobrium Christian will once call into question, that which he hears confirmed from the Mouth of the Son of God, and Saviour of the world.
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And thus much also of the third point, the witnesse or confirming testimony, I saw, or beheld. The use or application.
And thus much also of the third point, the witness or confirming testimony, I saw, or beheld. The use or application.
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This point may be diversly applyed in the use of it: wherein I will endeavour to use such brevitie as I formerly did in the interpretation.
This point may be diversely applied in the use of it: wherein I will endeavour to use such brevity as I formerly did in the Interpretation.
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1. It prescribes to our speciall comfort, the onely remedie and sure refuge against all Satans temptations, wherewith he doth at any time assault us, seeking thereby to vanquish us and to rob us of our souls and salvation;
1. It prescribes to our special Comfort, the only remedy and sure refuge against all Satan temptations, wherewith he does At any time assault us, seeking thereby to vanquish us and to rob us of our Souls and salvation;
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viz. This sword of the Spirit, which is the word of God, whereby (as ye have heard from Christ his own mouth) Satan and his whole kingdome may be utterly ruined and destroyed. viz. This sword of the Spirit, which is the word of God, whereby (as you have herd from christ his own Mouth) Satan and his Whole Kingdom may be utterly ruined and destroyed.
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1016
Great Princes use in time of peace to have their armories furnished with all manner of munition, artillerie,
Great Princes use in time of peace to have their armories furnished with all manner of munition, Artillery,
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and whatsoever else is requisite against the day of battell, when any forein enemie shall assail them.
and whatsoever Else is requisite against the day of battle, when any foreign enemy shall assail them.
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But in this spirituall warfare the comfort is, that the poorest Christian may easily have as rich an armorie,
But in this spiritual warfare the Comfort is, that the Poorest Christian may Easily have as rich an armoury,
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and be as fully furnished to stand against the assaults of the devil, and resist in the evil day, as the greatest Potentate of the world.
and be as Fully furnished to stand against the assaults of the Devil, and resist in the evil day, as the greatest Potentate of the world.
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1020
For this sword of the Spirit, the word of God, is rightly stiled a NONLATINALPHABET, because it doth furnish us with all manner of weapons, defensive and offensive;
For this sword of the Spirit, the word of God, is rightly styled a, Because it does furnish us with all manner of weapons, defensive and offensive;
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1021
against which the gates of hell can never prevail.
against which the gates of hell can never prevail.
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Yea, against which the devil, the world, and the flesh, with all their favourites drawn into one main battalion, are too weak to make resistance.
Yea, against which the Devil, the world, and the Flesh, with all their favourites drawn into one main battalion, Are too weak to make resistance.
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1023
There is no maladie (saith Chrysostome) either of body or soul, but may receive a medicine out of Gods word. There is no malady (Says Chrysostom) either of body or soul, but may receive a medicine out of God's word.
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1024
It is (saith Basil) a common mart of soul-medicines; out of which NONLATINALPHABET. everyone of us may choose a medicine proper and fit for his own maladie. It is (Says Basil) a Common mars of soul-medicines; out of which. everyone of us may choose a medicine proper and fit for his own malady.
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Yea, by this onely weapon the least David may be enabled to march against the greatest Goliah, even the great red dragon of hell, and victoriously to overcome him.
Yea, by this only weapon the least David may be enabled to march against the greatest Goliath, even the great read dragon of hell, and victoriously to overcome him.
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1026
Our Saviour Christ hath been our President herein as you have heard;
Our Saviour christ hath been our President herein as you have herd;
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it is our parts (being souldiers under his banner) to tread in his steps,
it is our parts (being Soldiers under his banner) to tread in his steps,
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and follow the example of him our Generall, the victorious Lion of the tribe of Juda.
and follow the Exampl of him our General, the victorious lion of the tribe of Juda.
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2. We may here observe how fearfull a judgement it is, to be without this sword of the Spirit, the word of God.
2. We may Here observe how fearful a judgement it is, to be without this sword of the Spirit, the word of God.
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Where no vision is (saith Solomon) the people perish. Where there is not a watchman to stand upon the watch-tower, Where no vision is (Says Solomon) the people perish. Where there is not a watchman to stand upon the watchtower,
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1031
and give warning, the sudden approach of the enemie may en••nger a totall ruine. There is no miserie to be •ompared with this;
and give warning, the sudden approach of the enemy may en••nger a total ruin. There is no misery to be •ompared with this;
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1032
to be blinde, and to have no guide, and yet walk where treading awry is tumbling into hell. to be blind, and to have no guide, and yet walk where treading awry is tumbling into hell.
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1033
When God would threaten the extreamest of evils, he menaced his people with this, viz. that he would bring a famine, not of bread; nor a thirst for water:
When God would threaten the Extremest of evils, he menaced his people with this, viz. that he would bring a famine, not of bred; nor a thirst for water:
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1034
but of hearing the word of God, so that they should wander from sea to sea, from the North to the East to seek it, and not finde it. but of hearing the word of God, so that they should wander from sea to sea, from the North to the East to seek it, and not find it.
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Where no shepherd is, the sheep must needs be scattered. Where no shepherd is, the sheep must needs be scattered.
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Take away the Captains and the Generals, and the rude body of the Army, consisting of common souldiers, will soon be disordered and perish.
Take away the Captains and the Generals, and the rude body of the Army, consisting of Common Soldiers, will soon be disordered and perish.
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And what is it to be without this weapon, but to sleep unarmed in the midst of all our spirituall enemies encamped round about us? and so to lie open to Satan, to be wounded and destroyed by him at his pleasure? Look upon those places where it is wanting,
And what is it to be without this weapon, but to sleep unarmed in the midst of all our spiritual enemies encamped round about us? and so to lie open to Satan, to be wounded and destroyed by him At his pleasure? Look upon those places where it is wanting,
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and see if experience doth not shew that there Satan doth rage most of all, and iniquitie most abound.
and see if experience does not show that there Satan does rage most of all, and iniquity most abound.
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1039
Let then such as grone under the defect, bewail their misery, and (according to our Saviours advice) pray earnestly to the Lord of the harvest to send forth labourers into his harvest.
Let then such as groan under the defect, bewail their misery, and (according to our Saviors Advice) pray earnestly to the Lord of the harvest to send forth labourers into his harvest.
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3. It serves for the terrour of the carelesse, or tongue-tied non-praedicants (for are there not such amongst us? I would there were not) I can call them no lesse then traitors against the Lord Jesus, which (being sent out armed with this weapon to be Generals and Captains over the armies of the Lord of hosts) let it •ust in the scabbard,
3. It serves for the terror of the careless, or tongue-tied non-praedicants (for Are there not such among us? I would there were not) I can call them no less then Traitors against the Lord jesus, which (being sent out armed with this weapon to be Generals and Captains over the armies of the Lord of hosts) let it •ust in the scabbard,
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1041
and so betray the cause of Jesus Christ, and suffer, for their parts, his souldiers and kingdome to be endangered by Satan at his pleasure.
and so betray the cause of jesus christ, and suffer, for their parts, his Soldiers and Kingdom to be endangered by Satan At his pleasure.
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These can expect no other guerdon from their Master, but the wofull reward of traitors. I am sure S. Paul saith, Wo to me if I preach not the Gospel:
These can expect no other guerdon from their Master, but the woeful reward of Traitors. I am sure S. Paul Says, Woe to me if I preach not the Gospel:
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1043
and such as watch no better over mens souls, how shall they give up their accounts with joy? Especially what murderers of souls are they in the Church of Rome, which wholly deprive the people of the sword of the Spirit, the word of God, suffering none of them to heare it or read it, without speciall license obtained in that case?
and such as watch no better over men's Souls, how shall they give up their accounts with joy? Especially what murderers of Souls Are they in the Church of Rome, which wholly deprive the people of the sword of the Spirit, the word of God, suffering none of them to hear it or read it, without special license obtained in that case?
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4. It discovers unto us, what an inestimable benefit those places do enjoy, where God doth graciously bestow this benefit, together with a faithfull and understanding Minister,
4. It discovers unto us, what an inestimable benefit those places do enjoy, where God does graciously bestow this benefit, together with a faithful and understanding Minister,
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1045
like a spirituall Captain to lead the way, and teach the right use of it.
like a spiritual Captain to led the Way, and teach the right use of it.
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1046
David said confidently, I will not be afraid of ten thousands of people, that should beset me round about:
David said confidently, I will not be afraid of ten thousands of people, that should beset me round about:
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and why? For the Lord sustained me. So though legions of devils, the whole power of hell encamp about us;
and why? For the Lord sustained me. So though legions of Devils, the Whole power of hell encamp about us;
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1048
yet may we be as confident as he, if we have this spirituall sword to defend our souls.
yet may we be as confident as he, if we have this spiritual sword to defend our Souls.
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1049
Then let such as enjoy this high favour, whereby they escape the Harpy-like paws of the roaring lyon, seeking to devoure them, make their hearts perpetuall instruments of praise,
Then let such as enjoy this high favour, whereby they escape the Harpylike paws of the roaring Lion, seeking to devour them, make their hearts perpetual Instruments of praise,
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1050
and glory, and thanksgiving unto the God of their salvation.
and glory, and thanksgiving unto the God of their salvation.
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5. Let all this teach us to esteem it as a jewell of price, love it, embrace it, treasure it up against the evil day:
5. Let all this teach us to esteem it as a jewel of price, love it, embrace it, treasure it up against the evil day:
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and above all things beware of the contempt of it, the usuall forerunner of destruction;
and above all things beware of the contempt of it, the usual forerunner of destruction;
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as appeares in the Jews once Gods Israel, now vagabonds over the face of the earth:
as appears in the jews once God's Israel, now vagabonds over the face of the earth:
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the seven Churches of Asia, once famous for the Gospel, now cages of impure birds: Chorazin, Bethsaida, Capernaum.
the seven Churches of Asia, once famous for the Gospel, now cages of impure Birds: Chorazin, Bethsaida, Capernaum.
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1055
Let their example be our warning, lest by our contempt we become in effect murderers.
Let their Exampl be our warning, lest by our contempt we become in Effect murderers.
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And now my prayer is, that God will by this weapon give us a full victory over sinne and Satan,
And now my prayer is, that God will by this weapon give us a full victory over sin and Satan,
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and fulfill the promise of our Saviour unto us, To him that overcometh, I will grant to sit with me in my throne:
and fulfil the promise of our Saviour unto us, To him that Overcometh, I will grant to fit with me in my throne:
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which He grant for his mercies sake. AMEN. FINIS.
which He grant for his Mercies sake. AMEN. FINIS.
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HOSEA 5.15. I will go and return unto my place, untill they acknowledge their fault, and seek my face.HOSEA 5.15. I will go and return unto my place, until they acknowledge their fault, and seek my face.
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THe Apostles rule prescribeth a Minister of the Gospel of JESUS CHRIST, to studie to deliver not onely NONLATINALPHABET, good things; but also NONLATINALPHABET, matters seasonable. Taking which for my ground, I thought I could not make choice of a more seasonable subject,
THe Apostles Rule prescribeth a Minister of the Gospel of JESUS CHRIST, to study to deliver not only, good things; but also, matters seasonable. Taking which for my ground, I Thought I could not make choice of a more seasonable Subject,
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then the forsaking of sinne, and preventing of the further and future judgements of God upon us, and our posteritie: and that for two reasons.
then the forsaking of sin, and preventing of the further and future Judgments of God upon us, and our posterity: and that for two Reasons.
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1. Because the generall end and scope of all our preaching, and all your hearing the word preached, is thereby to raze and beat down the kingdome of sinne and Satan;
1. Because the general end and scope of all our preaching, and all your hearing the word preached, is thereby to raze and beatrice down the Kingdom of sin and Satan;
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and to erect, build up, and establish the kingdome of Christ Jesus.
and to erect, built up, and establish the Kingdom of christ jesus.
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1064
The Priests of the Lord of Hosts must sound the silver trumpets of the word of God very loud,
The Priests of the Lord of Hosts must found the silver trumpets of the word of God very loud,
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and that seven times, that is, oftentimes, that the walls of Jericho may fall down flat before them.
and that seven times, that is, oftentimes, that the walls of Jericho may fallen down flat before them.
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For so is the Lords expresse charge unto the Prophet, Cry aloud, spare not, lift up thy voice like a trumpet,
For so is the lords express charge unto the Prophet, Cry aloud, spare not, lift up thy voice like a trumpet,
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1067
and shew my people their transgressions, and the house of Jacob their sinnes. and show my people their transgressions, and the house of Jacob their Sins.
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2. Because I am to speak in these last dayes of sinne and apostasie, wherein our iniquities do send up a louder cry then the bloud of Abel, into the eares of the Lord of Hosts for vengeance against us.
2. Because I am to speak in these last days of sin and apostasy, wherein our iniquities do send up a Louder cry then the blood of Abel, into the ears of the Lord of Hosts for vengeance against us.
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And therefore this is no time to sow pillows under mens elbowes.
And Therefore this is no time to sow pillows under men's elbows.
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The sweet songs of Sion serve now but to lull men more soundly asleep in sinne:
The sweet songs of Sion serve now but to lull men more soundly asleep in sin:
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the terrible thunder-claps of Mount Sinai are more fit to rouze them up, and make them startle and awake from the dead sleep of carnall securitie.
the terrible thunderclaps of Mount Sinai Are more fit to rouse them up, and make them startle and awake from the dead sleep of carnal security.
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And therefore to that end and purpose have I made choice of these words, which in the shallow reach of my judgement are pregnant and powerfull to that purpose.
And Therefore to that end and purpose have I made choice of these words, which in the shallow reach of my judgement Are pregnant and powerful to that purpose.
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I will go and return unto my place, untill they acknowledge their fault, and seek my face. I will go and return unto my place, until they acknowledge their fault, and seek my face.
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In handling of these words (remembring to avoid that imputation or complaint of Bernard, that Multi student magìs alta, quàm apta proferre;
In handling of these words (remembering to avoid that imputation or complaint of Bernard, that Multi student magìs Alta, quàm Apt proffer;
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Many study to produce such things as may rather expresse deepnesse, then tend to edification; Many study to produce such things as may rather express deepness, then tend to edification;
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and knowing that a mournfull habit, suiteth best for an heavy and tragicall discourse) I will strive rather to touch the conscience to the quick by the piercing power of the word of God,
and knowing that a mournful habit, suiteth best for an heavy and tragical discourse) I will strive rather to touch the conscience to the quick by the piercing power of the word of God,
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then to please itching eares with curious deepnesse, or with a compt stile, and filed phrase of speech.
then to please itching ears with curious deepness, or with a count style, and filed phrase of speech.
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For I had rather wring the teares of unfeigned repentance from the eyes, and the sighs and groans of true contrition from the heart of one poore penitent sinner,
For I had rather wring the tears of unfeigned Repentance from the eyes, and the sighs and groans of true contrition from the heart of one poor penitent sinner,
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then by sweet and delicate words to move the affectation of all that heare me.
then by sweet and delicate words to move the affectation of all that hear me.
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But the matter which I have singled out being so copious, and the limits of time being prescribed;
But the matter which I have singled out being so copious, and the Limits of time being prescribed;
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I may not be so unthrifty as to spend any more thereof in such like preambles,
I may not be so unthrifty as to spend any more thereof in such like preambles,
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lest in the conclusion I presse too farre upon your patience.
lest in the conclusion I press too Far upon your patience.
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And therefore omitting to speak of the authour, the time, and the generall Analysis or resolution of this whole Prophesie, I come now abruptly to open the words themselves.
And Therefore omitting to speak of the author, the time, and the general Analysis or resolution of this Whole Prophesy, I come now abruptly to open the words themselves.
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I will go and return unto my place, till they acknowledge their fault, and seek my face.
I will go and return unto my place, till they acknowledge their fault, and seek my face.
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The summe of these words is a Commination, or a Denuntiation of an intended judgement.
The sum of these words is a Commination, or a Denunciation of an intended judgement.
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For the more absolute unfolding and applying whereof unto our selves, I desire you to consider with me foure circumstances.
For the more absolute unfolding and applying whereof unto our selves, I desire you to Consider with me foure Circumstances.
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1. Of the Author who threatneth. 2. Of the Persons who are threatned. 3. Of the Reason or moving cause why they are thus threatned.
1. Of the Author who threatens. 2. Of the Persons who Are threatened. 3. Of the Reason or moving cause why they Are thus threatened.
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4. Of the Manner how they are threatned:
4. Of the Manner how they Are threatened:
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I will go and return unto my place, till they acknowledge their fault, and seek my face. I will go and return unto my place, till they acknowledge their fault, and seek my face.
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Of the first I shall speak somewhat sparingly, and in few words, not onely because they are not inserted in the very body of my text,
Of the First I shall speak somewhat sparingly, and in few words, not only Because they Are not inserted in the very body of my text,
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though they be very requisite to the interpretation of it;
though they be very requisite to the Interpretation of it;
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but also because I do especially aim at the fourth and last, which is the text it self;
but also Because I do especially aim At the fourth and last, which is the text it self;
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I will go and return, &c. I will go and return, etc.
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Though the words were spoken by the mouth of the Prophet Hosea, yet was he but the instrumen•;
Though the words were spoken by the Mouth of the Prophet Hosea, yet was he but the instrumen•;
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and the Authour indeed of the Commination, is the great God of heav•n and earth, Jehovah-tzebao•h, the Lord of hostes, whose armies roy•ll •onsist of all the creatures in heaven and •arth;
and the Author indeed of the Commination, is the great God of heav•n and earth, Jehovah-tzebao•h, the Lord of hosts, whose armies roy•ll •onsist of all the creatures in heaven and •arth;
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which all are ready in their order to ex•cute his will and pleasure;
which all Are ready in their order to ex•cute his will and pleasure;
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who hath Angels, Cherubims and Seraphims, water, fire, sta•res, and stones to fight in their order from heaven against his enemies:
who hath Angels, Cherubims and Seraphims, water, fire, sta•res, and stones to fight in their order from heaven against his enemies:
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El-Shaddai, God Almighty, whose power no creature, no nor all the creatures in the world are able to resist, who made all things by his word, El-shaddai, God Almighty, whose power no creature, no nor all the creatures in the world Are able to resist, who made all things by his word,
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and by the same word is able to destroy all things, or bring them into the first Chaos of nothing, whereof they were created;
and by the same word is able to destroy all things, or bring them into the First Chaos of nothing, whereof they were created;
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Who measureth the waters in his fist, and counteth the heaven with a spanne, comprehendeth the dust of the earth in a measure, Who measureth the waters in his fist, and counteth the heaven with a span, comprehendeth the dust of the earth in a measure,
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and weigheth the mountains in s•ales, and the hills in a balance: and weigheth the Mountains in s•ales, and the hills in a balance:
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who hath not onely a store-house of mercy, but also treasures of wrath, and his rod, or mace of iron, to b•uise the ungodly, and break them in pieces like a potters vessel:
who hath not only a storehouse of mercy, but also treasures of wrath, and his rod, or mace of iron, to b•uise the ungodly, and break them in Pieces like a potters vessel:
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whose voice renteth the cedars of L•banon, at whose anger the earth trembleth and quaketh,
whose voice renteth the cedars of L•banon, At whose anger the earth Trembleth and quaketh,
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and the foundations of the mountains move and shake, whose throne is heaven, and whose footstool is the earth:
and the foundations of the Mountains move and shake, whose throne is heaven, and whose footstool is the earth:
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who hath said, Vengeance is mine, I will repay:
who hath said, Vengeance is mine, I will repay:
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who, if he but breath upon us, all our daies are gone, and we return to dust.
who, if he but breath upon us, all our days Are gone, and we return to dust.
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And therefore this is no idle matter, lightly to be regarded, but with fear and trembling to be received and respected by us.
And Therefore this is no idle matter, lightly to be regarded, but with Fear and trembling to be received and respected by us.
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For he hath spoken it by his Prophet, and will perform it, that his face shall be against them that do evil, to cut off their remembrance from the earth;
For he hath spoken it by his Prophet, and will perform it, that his face shall be against them that do evil, to Cut off their remembrance from the earth;
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yea and that upon the wicked he will rain snares, fire, and brimstone, and an horrible tempest;
yea and that upon the wicked he will rain snares, fire, and brimstone, and an horrible tempest;
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this shall be the portion of their cup. this shall be the portion of their cup.
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And therefore who will not fear when God threatneth? who will not startle when he shall enter in to judgement, armed with vengeance and threatning, to make his arrows drunk with bloud? For his breath is as a river of brimstone, and his wra•h as the fire of hell:
And Therefore who will not Fear when God threatens? who will not startle when he shall enter in to judgement, armed with vengeance and threatening, to make his arrows drunk with blood? For his breath is as a river of brimstone, and his wra•h as the fire of hell:
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and if once our sinnes cause it to burn in jealousie, all the water in the sea is too little to quench it,
and if once our Sins cause it to burn in jealousy, all the water in the sea is too little to quench it,
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and whatsoever else can be named in the whole world:
and whatsoever Else can be nam in the Whole world:
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except onely the streams of the immaculate bloud of his Onely beloved Sonne, in whom onely he is well pleased.
except only the streams of the immaculate blood of his Only Beloved Son, in whom only he is well pleased.
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Let this circumstance therefore of the Authour prepare our hearts with awfull reverence and due attention, to receive that which out of these words,
Let this circumstance Therefore of the Author prepare our hearts with awful Reverence and due attention, to receive that which out of these words,
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as out of his mouth, shall be delivered unto us.
as out of his Mouth, shall be Delivered unto us.
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2. For the circumstance of the Persons threatned, I shall not need long to insist upon it:
2. For the circumstance of the Persons threatened, I shall not need long to insist upon it:
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for if you do but cast your eyes back a little to the first verse of this chapter, there you shall finde the Lords citation;
for if you do but cast your eyes back a little to the First verse of this chapter, there you shall find the lords Citante;
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wherein he doth exp••sly mention whom he calleth to this intended in ••••ment. For it is a generall summon, not of ••e particular person, family, or tri•e;
wherein he does exp••sly mention whom he calls to this intended in ••••ment. For it is a general summon, not of ••e particular person, family, or tri•e;
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but of •e whole kingdomes of Israel and Judah, and •ll estates and degrees therein. For he citeth
but of •e Whole kingdoms of Israel and Judah, and •ll estates and Degrees therein. For he citeth
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1. The Clergie (as we call them) 〈 … 〉 this, O ye Priests. 2. The Commons:
1. The Clergy (as we call them) 〈 … 〉 this, Oh you Priests. 2. The Commons:
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And hearken, O ye hous• 〈 ◊ 〉 Israel. 3. The Nobles: And give ye eare, O house of the king. And harken, Oh you hous• 〈 ◊ 〉 Israel. 3. The Nobles: And give you ear, Oh house of the King.
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And who knoweth not that the body of a commonwealth consisteth of these three estates? So that he summoneth the whole kingdome,
And who Knoweth not that the body of a commonwealth Consisteth of these three estates? So that he summoneth the Whole Kingdom,
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and telleth them in the next words, that judgement is towards them, that is, that he hath a controversie with them.
and Telleth them in the next words, that judgement is towards them, that is, that he hath a controversy with them.
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There was a generall apostasie or defection in all estates and degrees; they were all corrupt and did abominably before the Lord:
There was a general apostasy or defection in all estates and Degrees; they were all corrupt and did abominably before the Lord:
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and therefore now he sitteth down upon his royall throne of judgement, calls them all unto the barre, arraigneth them for their sinnes,
and Therefore now he Sitteth down upon his royal throne of judgement, calls them all unto the bar, arraigneth them for their Sins,
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and denounceth the sentence against them. And no marvell;
and Denounceth the sentence against them. And no marvel;
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for if it be many times seen that a multitude are punished for one private mans offence,
for if it be many times seen that a multitude Are punished for one private men offence,
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as the children of Israel were for the sinne of Achan:
as the children of Israel were for the sin of achan:
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what could be expected in this case, but a swift and sharp sentence? For it seemeth they were come to that passe, that God might have said of them as he did once of Jerusalem;
what could be expected in this case, but a swift and sharp sentence? For it seems they were come to that pass, that God might have said of them as he did once of Jerusalem;
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Runne ye to and fro through the streets of Jerusalem, and see now, and know, Run you to and from through the streets of Jerusalem, and see now, and know,
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and seek in the broad places thereof, if ye can finde a man, or if there be any that executeth judgement, that seeketh the truth, and I will pardon it. and seek in the broad places thereof, if you can find a man, or if there be any that Executeth judgement, that seeks the truth, and I will pardon it.
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3. We are next to enquire what it might be which moved the Lord so peremptorily to enter into judgement with the whole kingdome, and all estates therein; 3. We Are next to inquire what it might be which moved the Lord so peremptorily to enter into judgement with the Whole Kingdom, and all estates therein;
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what nefarious offence had they perpetrated, which might so farre provoke him, that is the Father of mercie, and the God of all consolation.
what nefarious offence had they perpetrated, which might so Far provoke him, that is the Father of mercy, and the God of all consolation.
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Surely it was for their horrible and abominable sinnes, which were now grown so great, come to such an height,
Surely it was for their horrible and abominable Sins, which were now grown so great, come to such an height,
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and sent up such a loud cry into the eares of the Lord of hosts, that though he be indeed (according to his own description of himself) Mercifull and gracious, long-suffering,
and sent up such a loud cry into the ears of the Lord of hosts, that though he be indeed (according to his own description of himself) Merciful and gracious, long-suffering,
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and abundant in goodnesse and truth; keeping mercy for thousands, forgiving iniquitie, and transgression, and sinne: and abundant in Goodness and truth; keeping mercy for thousands, forgiving iniquity, and Transgression, and sin:
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yet now his patience abused too much, is turned into furie; and therefore he will bear no longer with them, but denounceth sentence against them.
yet now his patience abused too much, is turned into fury; and Therefore he will bear no longer with them, but Denounceth sentence against them.
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If you desire more particularly to know the provocations wherewith they had provoked the Holy one of Israel;
If you desire more particularly to know the provocations wherewith they had provoked the Holy one of Israel;
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the Lord by the Prophet here in this Chapter (as it were in a large inditement) chargeth them with many, and those no small offences. the Lord by the Prophet Here in this Chapter (as it were in a large indictment) charges them with many, and those no small offences.
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1. That they were not onely evil themselves, but also that they did entrap and seduce others;
1. That they were not only evil themselves, but also that they did entrap and seduce Others;
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Ye have been a snare in Mispeh, and a net spread upon Tabor. 2. He chargeth them with the sinne of murder, a great crying sinne; You have been a snare in Mizpah, and a net spread upon Tabor. 2. He charges them with the sin of murder, a great crying sin;
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And the revolters are profound to make slaughter. And the revolters Are profound to make slaughter.
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Of which kinde of malefactors David saith, The bloudy and deceitfull men shall not live out half their dayes.
Of which kind of malefactors David Says, The bloody and deceitful men shall not live out half their days.
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3. He imputeth whoredome unto them; O Ephraim, thou committest whoredome, and Israel is defiled. And after again, The spirit of whoredome is in the midst of them;
3. He imputeth whoredom unto them; Oh Ephraim, thou Committest whoredom, and Israel is defiled. And After again, The Spirit of whoredom is in the midst of them;
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which if we understand of bodily whoredome, it is a fearfull sinne, and most odious in the sight of God:
which if we understand of bodily whoredom, it is a fearful sin, and most odious in the sighed of God:
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but if we take it for spirituall whoredome, then it is farre worse;
but if we take it for spiritual whoredom, then it is Far Worse;
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Crimen laesae Majestatis; High treason against the God of heaven ▪ viz. by robbing him of his glory,Crimen laesae Majestatis; High treason against the God of heaven ▪ viz. by robbing him of his glory,
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and as it were thrusting him out of his throne, or at the least placing another wit• him in his throne.
and as it were thrusting him out of his throne, or At the least placing Another wit• him in his throne.
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And take it how you will, I am sure S. John saith, that both whoremongers and idolaters shall be shut out of the new Jerusalem;
And take it how you will, I am sure S. John Says, that both whoremongers and Idolaters shall be shut out of the new Jerusalem;
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yea, and shall have their part in the lake which burn•th with fire and brimstone, which is the second death.
yea, and shall have their part in the lake which burn•th with fire and brimstone, which is the second death.
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4. They were sottishly ignorant, and affectedly wilfully forgetfull of that God, which had brought t••ir fathers out of Egypt, given them the land of Canaan, 4. They were sottishly ignorant, and affectedly wilfully forgetful of that God, which had brought t••ir Father's out of Egypt, given them the land of Canaan,
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and done so many and so great things for them; They have not known the Lord.
and done so many and so great things for them; They have not known the Lord.
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So that their fathers sinned expresly against the law, in not teaching their children; •nd so brought themselves and their children in danger of perishing for want of knowledge.
So that their Father's sinned expressly against the law, in not teaching their children; •nd so brought themselves and their children in danger of perishing for want of knowledge.
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5. They were also deep in th• hatefull sinne of Pri•e: as vers. 5. The pride of Israel doth testifie to his face. 5. They were also deep in th• hateful sin of Pri•e: as vers. 5. The pride of Israel does testify to his face.
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A sinne which turned Angels into Devils, Nebuchadnezzar into a beast, and in all ages hath been hatefull in the sight of God and man.
A sin which turned Angels into Devils, Nebuchadnezzar into a beast, and in all ages hath been hateful in the sighed of God and man.
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6. They were overtaken with the sinne of deceit, fraud, or coosenage: as ver. 10. The princes of Judah are like them that remove their bounds. 6. They were overtaken with the sin of deceit, fraud, or cozenage: as for. 10. The Princes of Judah Are like them that remove their bounds.
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A sinne which now although it be grown so common, (I mean deceit and coosenage) that few men think it a sinne, many account it a good trade to live by,
A sin which now although it be grown so Common, (I mean deceit and cozenage) that few men think it a sin, many account it a good trade to live by,
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and not a few conceive that there is no living here of any trade without it;
and not a few conceive that there is no living Here of any trade without it;
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yet doth the Lord so farre abhorre it, that he threatneth here to poure out his wrath like water upon them, for this very sinn•.
yet does the Lord so Far abhor it, that he threatens Here to pour out his wrath like water upon them, for this very sinn•.
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7. They yet provoked th• Lord with another most grievous sinne: viz. in their necessity they sought for help elsewhere, and not of God:
7. They yet provoked th• Lord with Another most grievous sin: viz. in their necessity they sought for help elsewhere, and not of God:
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as ver. 13. When Ephraim saw his sicknesse, and Judah saw his wound; then went Ephraim to the Assyrian, and sent to King Jar•b.
as for. 13. When Ephraim saw his sickness, and Judah saw his wound; then went Ephraim to the assyrian, and sent to King Jar•b.
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A sinne which is seldome mentioned without a wo or curse annexed unto it;
A sin which is seldom mentioned without a woe or curse annexed unto it;
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Wo to the rebellious children, saith the Lord, that take counsel but not of me, which go down into Egypt to strengthen themselves with the strength of Pharaoh, Woe to the rebellious children, Says the Lord, that take counsel but not of me, which go down into Egypt to strengthen themselves with the strength of Pharaoh,
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and trust in the shadow of Egypt and, Cursed be the man that trusteth in man, and maketh flesh his arm. and trust in the shadow of Egypt and, Cursed be the man that Trusteth in man, and makes Flesh his arm.
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Lo then, these were the abominations wherewith they had so highly provoked the Lord.
Lo then, these were the abominations wherewith they had so highly provoked the Lord.
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And no marvell (when he found such a s•venfold cord of iniquity) if he proceeded in judgement,
And no marvel (when he found such a s•venfold cord of iniquity) if he proceeded in judgement,
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and denounced the sentence against them.
and denounced the sentence against them.
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For the sinnes of Sodom, which p•rished fearfully by fire and brimstone out of heaven, are reckoned by Ezekiel to be these five;
For the Sins of Sodom, which p•rished fearfully by fire and brimstone out of heaven, Are reckoned by Ezekielem to be these five;
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1. Pride. 2. Fulnesse of bread. 3. Abundance of idlenesse. 4. Not strengthening the hand of the poore and needie. 5. Abomination, or strange lust.
1. Pride. 2. Fullness of bred. 3. Abundance of idleness. 4. Not strengthening the hand of the poor and needy. 5. Abomination, or strange lust.
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But here Sodom is out-stripped two degrees:
But Here Sodom is outstripped two Degrees:
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for here is a sevenfold knot of sinnes no waies inferiour to the most of the sinnes of Sodom.
for Here is a sevenfold knot of Sins no ways inferior to the most of the Sins of Sodom.
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And so much therefore the Lord in that place told them to their faces;
And so much Therefore the Lord in that place told them to their faces;
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Thou hast not walked after their wayes (speaking before of Samaria and Sodom) nor done after their abominations; Thou hast not walked After their ways (speaking before of Samaria and Sodom) nor done After their abominations;
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but as if that were a very little thing, thou wast corrupted more then they in all thy wayes.
but as if that were a very little thing, thou wast corrupted more then they in all thy ways.
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As I live, saith the Lord God, Sodom thy sister hath not done, she nor her daughters,
As I live, Says the Lord God, Sodom thy sister hath not done, she nor her daughters,
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as thou hast done and thy daughters. as thou hast done and thy daughters.
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To which that of the Prophet Jeremiah agreeth, The iniquitie of the daughter of my people is become greater then the sinnes of Sodom, that was destroyed in a moment,
To which that of the Prophet Jeremiah agreeth, The iniquity of the daughter of my people is become greater then the Sins of Sodom, that was destroyed in a moment,
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and no hands laid on her. and no hands laid on her.
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And therefore if Sodom perished by a sulphurous storm of fire and brimstone, what might Israel now in due proportion expect at the hands of the Lord, having outstripped them in sinne?
And Therefore if Sodom perished by a sulphurous storm of fire and brimstone, what might Israel now in due proportion expect At the hands of the Lord, having outstripped them in sin?
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Thus have I now (according to my promise) briefly passed over the three first circumstances: 1. Of the Person threatning. 2. The Persons threatned. 3. The causes or reasons of the Commination.
Thus have I now (according to my promise) briefly passed over the three First Circumstances: 1. Of the Person threatening. 2. The Persons threatened. 3. The Causes or Reasons of the Commination.
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Now I proceed to the fourth and last circumstance, the Commination it self in the very words of my text.
Now I proceed to the fourth and last circumstance, the Commination it self in the very words of my text.
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4. Let us then take a view of the judgement or sentence it self denounced against them: 4. Let us then take a view of the judgement or sentence it self denounced against them:
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I will go and return unto my place, till they acknowledge their fault, and seek my face. I will go and return unto my place, till they acknowledge their fault, and seek my face.
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For the better understanding, and more orderly unfolding whereof, I beseech you to consider with me in this Comminatory sentence three circumstances.
For the better understanding, and more orderly unfolding whereof, I beseech you to Consider with me in this Comminatory sentence three Circumstances.
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1. The manner of the Lords proceeding in his judgement or sentence against them, pedetentim, by degrees. 1. The manner of the lords proceeding in his judgement or sentence against them, pedetentim, by Degrees.
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2. The matter of the commination; I will go and return unto my place. 3. The measure, proportion, or extent of it; 2. The matter of the commination; I will go and return unto my place. 3. The measure, proportion, or extent of it;
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Till they acknowledge their fault, and seek my face. 1. The manner.Till they acknowledge their fault, and seek my face. 1. The manner.
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1. The manner of Gods proceeding in judgement with them, is to be collected by comparing the words of my text with the former part of this chapter: 1. The manner of God's proceeding in judgement with them, is to be collected by comparing the words of my text with the former part of this chapter:
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which whoso advisedly considereth, he shall finde that Almighty God in this place (as his manner is) in the midst of judgement remembreth mercy;
which whoso advisedly Considereth, he shall find that Almighty God in this place (as his manner is) in the midst of judgement Remember mercy;
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and in punishing sheweth a more evident point of clemencie, then of severitie.
and in punishing shows a more evident point of clemency, then of severity.
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For though he had to do with a sinfull nation, a people laden with iniquitie, whose sinnes deserved that Tophet,
For though he had to do with a sinful Nation, a people laden with iniquity, whose Sins deserved that Tophet,
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like Nebuchadnezzars fornace, should be made at once seven times more inflamed for them, then it was wont to be;
like Nebuchadnezar's furnace, should be made At once seven times more inflamed for them, then it was wont to be;
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yet he doth not suddenly (as David saith) suffer his whole displeasure to arise, nor at once consume them in his fiery wrath.
yet he does not suddenly (as David Says) suffer his Whole displeasure to arise, nor At once consume them in his fiery wrath.
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But as a father full of compassion and pitie, he beginneth with a milde and gentle check,
But as a father full of compassion and pity, he begins with a mild and gentle check,
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and so proceedeth lentè & pedetentim, slowly and by degrees, untill he cometh to the very height of his judgements in this life;
and so Proceedeth lentè & pedetentim, slowly and by Degrees, until he comes to the very height of his Judgments in this life;
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that so he might leave nihil intentatum, nothing unassaid, if so be they would by any means be reclaimed.
that so he might leave nihil intentatum, nothing unassayed, if so be they would by any means be reclaimed.
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Lend me your attention whilest I once again go back to the beginning of this chapter,
Lend me your attention whilst I once again go back to the beginning of this chapter,
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and point out the manner of it unto you: for it is remarkable and worthy of your consideration.
and point out the manner of it unto you: for it is remarkable and worthy of your consideration.
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1. He beginneth with a milde reproof, vers. 2. I have been a rebuker of them all.
1. He begins with a mild reproof, vers. 2. I have been a rebuker of them all.
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But it appeareth by the third, fourth, and the beginning of the fift verse, that a milde rebuke was too gentle, and prev•iled not with th•m: and therefore
But it appears by the third, fourth, and the beginning of the fift verse, that a mild rebuke was too gentle, and prev•iled not with th•m: and Therefore
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2. He g•oweth a little sharp•r, vers. 5. Israel and Ephraim shall fall in their iniquitie:
2. He g•oweth a little sharp•r, vers. 5. Israel and Ephraim shall fallen in their iniquity:
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Judah also •hall fall with them. But that moved them not, and therefore he proceeded further.Judah also •hall fallen with them. But that moved them not, and Therefore he proceeded further.
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3. He threatneth desolation, vers. 9. Ephraim shall be desolate in the day of rebuke. A very sufficient commination to move them, if they had either the fear of God, or any love of themselves.
3. He threatens desolation, vers. 9. Ephraim shall be desolate in the day of rebuke. A very sufficient commination to move them, if they had either the Fear of God, or any love of themselves.
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But this also proved too light for such obstinate and rebellious spirits; and therefore he proceedeth yet to a further degree of s•verity in the next place.
But this also proved too Light for such obstinate and rebellious spirits; and Therefore he Proceedeth yet to a further degree of s•verity in the next place.
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4. For vers. 10. he sai•h. I will therefore poure out my wrath upon them like water;
4. For vers. 10. he sai•h. I will Therefore pour out my wrath upon them like water;
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Sicut unda undam, as if calamities should, like the waves of the sea, follow one in the neck of another:Sicut unda undam, as if calamities should, like the waves of the sea, follow one in the neck of Another:
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or as if he should threaten to rain down whole showers of his wrath upon them,
or as if he should threaten to rain down Whole showers of his wrath upon them,
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as thick as the drops of rain which fall from the clouds. But yet their stiffe necks and stubborn hearts would not yeeld and rele•t for this,
as thick as the drops of rain which fallen from the Clouds. But yet their stiff necks and stubborn hearts would not yield and rele•t for this,
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and therefore he is forced to proceed.
and Therefore he is forced to proceed.
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5. And in the fift place, vers. 12. he saith, I will •e unto Ephraim as a moth,
5. And in the fift place, vers. 12. he Says, I will •e unto Ephraim as a moth,
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and to the house of Judah as a rottennesse; and to the house of Judah as a rottenness;
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or (as our new Translatours) a worm. That is, I will destroy them by secret insensible judgements;
or (as our new Translators) a worm. That is, I will destroy them by secret insensible Judgments;
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so that as a cloth or gar••nt th•t seemeth at the first view to be very sound and good,
so that as a cloth or gar••nt th•t seems At the First view to be very found and good,
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yet is sound to be so eaten and consumed with moths, that it is utterly unfit for any use:
yet is found to be so eaten and consumed with moths, that it is utterly unfit for any use:
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Or as a tree or piece of timber at the first sight appeareth sound, full of heart, and sit for use;
Or as a tree or piece of timber At the First sighed appears found, full of heart, and fit for use;
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but being better tried, is found so eaten and consumed with the worm, and rottennesse within, that it is sit for nothing but for the fire.
but being better tried, is found so eaten and consumed with the worm, and rottenness within, that it is fit for nothing but for the fire.
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So when they promised unto themselves most safetie, and their state seemed most secure, then secret plots and conspiracies, with sudden and unexpected judgements from the Lord should break forth,
So when they promised unto themselves most safety, and their state seemed most secure, then secret plots and conspiracies, with sudden and unexpected Judgments from the Lord should break forth,
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and consume them, and bring them to nothing. A most fearfull kinde of judgement, but by them not much regarded; and therefore
and consume them, and bring them to nothing. A most fearful kind of judgement, but by them not much regarded; and Therefore
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6. He seemeth to speak in fury, vers. 14. saying, I will be unto Ephraim as a lion,
6. He seems to speak in fury, vers. 14. saying, I will be unto Ephraim as a Lion,
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and as a young lion to the house of Judah; I, even I will teare, and go aw•y;
and as a young Lion to the house of Judah; I, even I will tear, and go aw•y;
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I will take away and none shall rescue him. The lion is an embleme of crueltie among other things;I will take away and none shall rescue him. The Lion is an emblem of cruelty among other things;
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and the rage of the devil of hell against mankinde is expressed by a roaring lion seeking whom he may devoure.
and the rage of the Devil of hell against mankind is expressed by a roaring Lion seeking whom he may devour.
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And therefore this phrase of speech must needs imply some kinde of wofull and cruell destruction,
And Therefore this phrase of speech must needs imply Some kind of woeful and cruel destruction,
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like tearing in pieces with the lions paws.
like tearing in Pieces with the Lions paws.
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And yet even this also proved insufficient, to cause them to repent and turn unto the Lord their God, that he might also turn unto them and heal them.
And yet even this also proved insufficient, to cause them to Repent and turn unto the Lord their God, that he might also turn unto them and heal them.
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And therefore he cometh to the last step, and highest degree; 7. And that is in the words of my text;
And Therefore he comes to the last step, and highest degree; 7. And that is in the words of my text;
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I will go and return unto my place, till they acknowledge their fault, and seek my face. I will go and return unto my place, till they acknowledge their fault, and seek my face.
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which (as you shall after understand) is one of the highest, heaviest, and most fearfull judgements of God, which can befall a nation or people in this life.
which (as you shall After understand) is one of the highest, Heaviest, and most fearful Judgments of God, which can befall a Nation or people in this life.
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And thus have we God here as it were acting the part of a spirituall Chirurgeon,
And thus have we God Here as it were acting the part of a spiritual Chirurgeon,
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and that with admirable art and dexteritie. For when the wound is green, he useth suppling salves, and closing balsames:
and that with admirable art and dexterity. For when the wound is green, he uses suppling Salves, and closing balsams:
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but when it festreth and ranckleth, he applieth that which is piercing, & will eat to the quick,
but when it festereth and rankles, he Applieth that which is piercing, & will eat to the quick,
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and take away the proud flesh. If it be overgrown with a thick skinne or brawn, he hath his caustick medicines;
and take away the proud Flesh. If it be overgrown with a thick skin or brawn, he hath his caustic medicines;
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and if it once grow desperate, then he will trie a desperate cure upon a desperate sore.
and if it once grow desperate, then he will try a desperate cure upon a desperate soar.
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So that if ever it was true which David saith, that Gods Mercy reacheth to the clouds,
So that if ever it was true which David Says, that God's Mercy reaches to the Clouds,
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& is over all his works; & is over all his works;
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here we finde it most true, & have it pourtraied to us in most perfect and lively colours.
Here we find it most true, & have it portrayed to us in most perfect and lively colours.
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For what a wonderfull height of love & bottomelesse depth of mercie was this in our God towards them, that he which in his justice might have turned them to ashes like Sodome and Gomorrah;
For what a wonderful height of love & bottomless depth of mercy was this in our God towards them, that he which in his Justice might have turned them to Ashes like Sodom and Gomorrah;
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in his mercie would not forsake them, untill he had first tried & proved all means for their conversion & salvation?
in his mercy would not forsake them, until he had First tried & proved all means for their conversion & salvation?
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Thus you see the manner of the Lords proceeding in judgement with them;
Thus you see the manner of the lords proceeding in judgement with them;
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and this is his usuall guise with sinners, as it is excellently shadowed out unto us by the Prophet in the similitude of a vineyard, which after fencing, digging, planting, & pruning &c. yeelded nothing but sowre grapes: and yet the Lord or Master of the vineyard did not forsake it and leave it to be destroyed,
and this is his usual guise with Sinners, as it is excellently shadowed out unto us by the Prophet in the similitude of a vineyard, which After fencing, digging, planting, & pruning etc. yielded nothing but sour grapes: and yet the Lord or Master of the vineyard did not forsake it and leave it to be destroyed,
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untill after he had tried all means:
until After he had tried all means:
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he said, What could I have done more for my vineyard that I have not done for it? This sheweth the truth of that in Ezekiel, As I live, saith the Lord God, I desire not the death of a sinner, but that the wicked turn from his way and live.
he said, What could I have done more for my vineyard that I have not done for it? This shows the truth of that in Ezekielem, As I live, Says the Lord God, I desire not the death of a sinner, but that the wicked turn from his Way and live.
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Turn you, turn you from your evil wayes, for why will you die, O ye house of Israel? Citò struit Deus, tarde destruit: Turn you, turn you from your evil ways, for why will you die, Oh you house of Israel? Citò struit Deus, tarde destruit:
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(saith Bernard) God is quick in making, but slow in destroying. He is more ready to spare then to spill, preserve then to destroy.
(Says Bernard) God is quick in making, but slow in destroying. He is more ready to spare then to spill, preserve then to destroy.
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And if it come to that passe that he be forced to it, see with what grief he goeth about it,
And if it come to that pass that he be forced to it, see with what grief he Goes about it,
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and how loth he is to do it;
and how loath he is to do it;
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r I sought for a man amongst them (saith he, speaking of Judah and Jerusalem) that should make up the hedge,
r I sought for a man among them (Says he, speaking of Judah and Jerusalem) that should make up the hedge,
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and stand in the gap before me for the land, that I should not destroy it; but I found none.
and stand in the gap before me for the land, that I should not destroy it; but I found none.
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Therefore have I poured out mine indignation upon them, I have consumed them with the fire of my wrath. Therefore have I poured out mine Indignation upon them, I have consumed them with the fire of my wrath.
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One Noah, one Job, one Daniel, or a Lot had been enough to have staied his hand:
One Noah, one Job, one daniel, or a Lot had been enough to have stayed his hand:
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yea and many times when he cometh to the very doing of it, he remembreth his mercy, and will not do it;
yea and many times when he comes to the very doing of it, he Remember his mercy, and will not do it;
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as this our Prophet sheweth in these words uttered by the Lord, when he was about to destroy Israel:
as this our Prophet shows in these words uttered by the Lord, when he was about to destroy Israel:
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How shall I give thee up, Ephraim? how shall I deliver thee Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? Mine heart is turned within m•, my repentings are kindled together. How shall I give thee up, Ephraim? how shall I deliver thee Israel? how shall I make thee as Admah? how shall I Set thee as Zeboim? Mine heart is turned within m•, my repentings Are kindled together.
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I will not execute the fiercenesse of my wrath, I will not return to destroy Ephraim, I will not execute the fierceness of my wrath, I will not return to destroy Ephraim,
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for I am God, and not man. for I am God, and not man.
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Oh how sweet is this meditation, and how effectuall should it be, to move us to turn unto the Lord our God by true repentance,
O how sweet is this meditation, and how effectual should it be, to move us to turn unto the Lord our God by true Repentance,
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and not despise the riches of his mercy and compassion toward us miserable sinners!
and not despise the riches of his mercy and compassion towards us miserable Sinners!
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2. Now let us come to consider the matter, or judgement it self which the Lord here threatneth:
2. Now let us come to Consider the matter, or judgement it self which the Lord Here threatens:
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I will go and return unto my place, &c. I will go and return unto my place, etc.
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The Lord perceiving that neither suppling s•lves, nor yet strong corrasives, and violent cau••rizing would prevail with the cankered ulcers of his patients (for he had already played the lion among them,
The Lord perceiving that neither suppling s•lves, nor yet strong corrasives, and violent cau••rizing would prevail with the cankered ulcers of his patients (for he had already played the Lion among them,
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and passed through all means, from rebuking to renting and tearing ) at the last,
and passed through all means, from rebuking to renting and tearing) At the last,
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as the f•rciblest means of all other, he betaketh himself to this, I will go and return unto my place:
as the f•rciblest means of all other, he betaketh himself to this, I will go and return unto my place:
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which if it prevail not, he may well give them up, and pronounce them incurable.
which if it prevail not, he may well give them up, and pronounce them incurable.
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But let us sift the sense of these words, and see what the Lord threatneth therein.
But let us sift the sense of these words, and see what the Lord threatens therein.
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And to that purpose observe in them two things.
And to that purpose observe in them two things.
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1. The phrase of speech here used by the Spirit of God, I will go and return unto my place.
1. The phrase of speech Here used by the Spirit of God, I will go and return unto my place.
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2. The summe of the matter signified thereby.
2. The sum of the matter signified thereby.
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1. For the phrase, (I will go and return unto my place) it seemeth to presuppose a place wherein God was before;
1. For the phrase, (I will go and return unto my place) it seems to presuppose a place wherein God was before;
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and from whence he here threatneth to depart.
and from whence he Here threatens to depart.
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And therefore I may well object and say as Solomon did concerning the Temple, But will God indeed dwell in the earth? Behold, the heaven,
And Therefore I may well Object and say as Solomon did Concerning the Temple, But will God indeed dwell in the earth? Behold, the heaven,
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and the heaven of heavens cannot contain thee? And my answer is, that though it be a true position in Divinitie, that Deus est ubi { que }, God is every where, or in every place;and the heaven of heavens cannot contain thee? And my answer is, that though it be a true position in Divinity, that Deus est ubi { que }, God is every where, or in every place;
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yet because in heaven, and from heaven the power and help of God is better declared,
yet Because in heaven, and from heaven the power and help of God is better declared,
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and his presence is more apparantly manifested there then elsewhere; therefore heaven is called the proper place of God. For that is his.
and his presence is more apparently manifested there then elsewhere; Therefore heaven is called the proper place of God. For that is his.
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Throne, and the earth but his Footstool: and when the king sitteth upon his throne, though his feet be also upon h•• footstool; Throne, and the earth but his Footstool: and when the King Sitteth upon his throne, though his feet be also upon h•• footstool;
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yet if speech be of the place where the king is; we answer, in his throne, without mention of his footstool.
yet if speech be of the place where the King is; we answer, in his throne, without mention of his footstool.
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And though our Saviour will•d us to pray unto him that is every where; yet he taught us to say, Our Father whi•h art in heaven.
And though our Saviour will•d us to pray unto him that is every where; yet he taught us to say, Our Father whi•h art in heaven.
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And likewise though it be true in proprietie of speech, that Deus non loco movetur, viz. quoad essentiam; God is not moved from place to place in respect of his essence:
And likewise though it be true in propriety of speech, that Deus non loco movetur, viz. quoad essentiam; God is not moved from place to place in respect of his essence:
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yet because he doth in a sort seem unto us to be moved, in regard of his effects and works in the world;
yet Because he does in a sort seem unto us to be moved, in regard of his effects and works in the world;
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therefore when he doth any speciall work either of mercy or judgement, because thereby he sheweth his presence there in speciall man•••;
Therefore when he does any special work either of mercy or judgement, Because thereby he shows his presence there in special man•••;
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he is said to come down from heaven, the chief seat of his residence, unto that place.
he is said to come down from heaven, the chief seat of his residence, unto that place.
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And when he ceaseth in any place here below, to do any such speciall work of punishing sinne,
And when he ceases in any place Here below, to do any such special work of punishing sin,
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or shewing signes of favour, &c. he is said to depart from that place;
or showing Signs of favour, etc. he is said to depart from that place;
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viz. per NONLATINALPHABET, a figure, whereby the Spirit of God speakeh according to the capacitie of man: viz. per, a figure, whereby the Spirit of God speakeh according to the capacity of man:
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as Theodoret saith, Scriptura divina loquitur prout hominibus expedit, & pro captu auditorum varias habet loquendi formas:
as Theodoret Says, Scripture Divine loquitur prout hominibus expedit, & Pro captu auditorum Various habet loquendi formas:
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The holy Scripture speaketh as it is most expedient for men;
The holy Scripture speaks as it is most expedient for men;
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and hath diverse variations of speech, according to the capacitie of the hearers, &c. And Polanus saith, that Gods going and returning is, Non mutatione loci, neque essentia;
and hath diverse variations of speech, according to the capacity of the hearers, etc. And Polanus Says, that God's going and returning is, Non mutation loci, neque Essentia;
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sed declaratione vel m•sericordiae vel justitiae: Not by changing the place, or by his essence; but by declaration e•ther of his mercy, or his justice. sed declaration vel m•sericordiae vel justitiae: Not by changing the place, or by his essence; but by declaration e•ther of his mercy, or his Justice.
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2. As for the sense and meaning, or the matter signified by this phrase of speech;
2. As for the sense and meaning, or the matter signified by this phrase of speech;
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some take it onely to imply, that when the sinnes of Israel and Judah were come to an height,
Some take it only to imply, that when the Sins of Israel and Judah were come to an height,
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and cried loud in the eares of the Lord;
and cried loud in the ears of the Lord;
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he did by them as he did by Sodom in the like case, viz. Come down to see. And finding it so indeed, threatned captivitie to both kingdomes;
he did by them as he did by Sodom in the like case, viz. Come down to see. And finding it so indeed, threatened captivity to both kingdoms;
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which the words Rapiam & tollam; I will teare or spoil, and take away, ver. 14. seem to import;
which the words Rapiam & tollam; I will tear or spoil, and take away, ver. 14. seem to import;
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which when he had brought upon them, he would return unto his place from whence he came.
which when he had brought upon them, he would return unto his place from whence he Come.
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To which Theodoret and Theophilact seem to incline in these words; Revertar post praedam ad locum meum, ut solent leones satiati sanguine;
To which Theodoret and Theophilact seem to incline in these words; Revertar post Praedam ad locum meum, ut solent leones satiati sanguine;
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I will after I have spoiled them, return unto my place, as lions satiated with bloud use to do. I will After I have spoiled them, return unto my place, as Lions satiated with blood use to do.
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But for my part, I conceive that there is a further matter implyed by this going away, viz. that God would withdraw himself,
But for my part, I conceive that there is a further matter employed by this going away, viz. that God would withdraw himself,
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and deprive them of his presence. And so the Chalde paraphrase understandeth it; Auferam majestatem meam, & revertar in habitaculum meum, quod est in coelis;
and deprive them of his presence. And so the Chaldea Paraphrase understands it; Auferam majestatem meam, & Revertar in habitaculum meum, quod est in Coelis;
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id est, Puniam vos, & recedam, aberóque à vobis, nec sentietis auxilium meum:
id est, Puniam vos, & recedam, aberóque à vobis, nec sentietis auxilium meum:
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I will withdraw my majestie from you, and return into my dwelling place which is in heaven; I will withdraw my majesty from you, and return into my Dwelling place which is in heaven;
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that is, I will punish you, and then depart and absent my self from you; neither shall you any more discern my help or aid amongst you.
that is, I will Punish you, and then depart and absent my self from you; neither shall you any more discern my help or aid among you.
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I speak not of the presence of God, NONLATINALPHABET, his essentiall presence: for his essence is infinite, incomprehensible,
I speak not of the presence of God,, his essential presence: for his essence is infinite, incomprehensible,
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and not circumscribed within any limits, but filleth all places, being contained in no place; neither doth it loco movere, change the place, or move from one place to another.
and not circumscribed within any Limits, but fills all places, being contained in no place; neither does it loco movere, change the place, or move from one place to Another.
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But besides this, Divines do distinguish the presence of God into some other kindes.
But beside this, Divines do distinguish the presence of God into Some other Kinds.
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The best approved & most followed, is the distinction of the Greek Fathers, now generally received by Divines; and they make it fourefold.
The best approved & most followed, is the distinction of the Greek Father's, now generally received by Divines; and they make it fourfold.
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1. NONLATINALPHABET, According to his power: which extendeth to all places, according to that of David, The Lord is great, and our God is above all gods.
1., According to his power: which extendeth to all places, according to that of David, The Lord is great, and our God is above all God's.
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Whatsoever the Lord pleaseth, that doth he in heaven, and in earth, and in the seas, and in all deep places: Whatsoever the Lord Pleases, that does he in heaven, and in earth, and in the Seas, and in all deep places:
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yea, in hell it self he is powerfully present to punish. And this is called by Melancthon, Praesentia universalis; the universall presence.
yea, in hell it self he is powerfully present to Punish. And this is called by Melanchthon, Presence Universalis; the universal presence.
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And of this kinde of presence is that usuall saying to be understood, Enter, praesenter Deus hîc, & ubique potenter.
And of this kind of presence is that usual saying to be understood, Enter, praesenter Deus hîc, & ubique potenter.
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2. NONLATINALPHABET, According to his glory: which is properly in heaven; for that which is seen here is but a glimpse of his glory.
2., According to his glory: which is properly in heaven; for that which is seen Here is but a glimpse of his glory.
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Moses himself could see but his back parts; which differ as farre from that fulnesse of glory, wherein we shall behold him (as he is) face to face,
Moses himself could see but his back parts; which differ as Far from that fullness of glory, wherein we shall behold him (as he is) face to face,
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as one drop of water from the vast ocean.
as one drop of water from the vast Ocean.
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3. NONLATINALPHABET, According to his grace: whereby he is present with his Church, the elect and regenerate in this life, shewing unto them his love, mercy, grace, and favour;
3., According to his grace: whereby he is present with his Church, the elect and regenerate in this life, showing unto them his love, mercy, grace, and favour;
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not onely in preserving their lives, &c. but also by stirring up in them motions pleasing unto himself,
not only in preserving their lives, etc. but also by stirring up in them motions pleasing unto himself,
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and yet he is not visibly discerned by them, as he shall be seen in the life to come.
and yet he is not visibly discerned by them, as he shall be seen in the life to come.
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4. NONLATINALPHABET, By subsistence: which is a speciall or singular kinde of presence, and farre differing from all the other kindes or degrees, whereby onely the second person of the Deitie,
4., By subsistence: which is a special or singular kind of presence, and Far differing from all the other Kinds or Degrees, whereby only the second person of the Deity,
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namely, that Eternall Word, assumed humane nature of the Virgin Mary, and united it unto himself, not onely inseparably,
namely, that Eternal Word, assumed humane nature of the Virgae Marry, and united it unto himself, not only inseparably,
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but also in such a manner, that the Word assuming, and the Nature assumed, are one Person.
but also in such a manner, that the Word assuming, and the Nature assumed, Are one Person.
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And this is called by other Divines, Praesentia unionis personalis; The presence of the personall union.
And this is called by other Divines, Presence unionis personalis; The presence of the personal Union.
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Now then the presence which he threatneth to withdraw, cannot be the second of glorie, which they had not;
Now then the presence which he threatens to withdraw, cannot be the second of glory, which they had not;
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nor yet the fourth of subsistence, which continueth to all eternity: but the first, of his power to protect, defend, deliver, and preserve them;
nor yet the fourth of subsistence, which Continueth to all eternity: but the First, of his power to Pact, defend, deliver, and preserve them;
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or the third, of his grace to blesse them with heavenly things, and guide their feet into the way of peace.
or the third, of his grace to bless them with heavenly things, and guide their feet into the Way of peace.
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The summe of all is, as if God had said;
The sum of all is, as if God had said;
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Seeing that ye are so hardened in your sinnes, that neither a rod, nor a staff, nor a sword will move;
Seeing that you Are so hardened in your Sins, that neither a rod, nor a staff, nor a sword will move;
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I will try what the depth of miserie, and a full measure of calamitie (untill the cup of my wrath overflow again) will work with you.
I will try what the depth of misery, and a full measure of calamity (until the cup of my wrath overflow again) will work with you.
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For I will forsake you, I will no longer be graciously present among you to defend you, deliver you, blesse and preserve you, &c. But laying aside all care and further respect of you, I will go and return unto my place, leaving you unto your selves,
For I will forsake you, I will no longer be graciously present among you to defend you, deliver you, bless and preserve you, etc. But laying aside all care and further respect of you, I will go and return unto my place, leaving you unto your selves,
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and to your own wayes, and exposing you as a spoil to your enemies, and a prey to them that hate you.
and to your own ways, and exposing you as a spoil to your enemies, and a prey to them that hate you.
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I will deliver you into the cruell and unmercifull hands of the Caldeans, and Assyrians; and there without any respect of you or your miseries, I will withdraw my self,
I will deliver you into the cruel and unmerciful hands of the Chaldaeans, and Assyrians; and there without any respect of you or your misery's, I will withdraw my self,
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and leave you hopelesse to be a hissing stock unto all the nations of the earth.
and leave you hopeless to be a hissing stock unto all the Nations of the earth.
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And so Cyprian saith, Perinde est acsi diceret, Non feram opem donec ab hostibus vestris in captivitate intereatis;
And so Cyprian Says, Perinde est acsi diceret, Non feram opem donec ab hostibus vestris in Captivity intereatis;
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It is as if he had said, I will not help you untill you perish by your enemies in captivity. And Moses Egyptiacus:It is as if he had said, I will not help you until you perish by your enemies in captivity. And Moses Egyptiacus:
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Deseram vos, & dimittam omnibus adversitatibus expositos; I will forsake you, and leave you exposed to all manner of afflictions. Deseram vos, & dimittam omnibus adversitatibus expositos; I will forsake you, and leave you exposed to all manner of afflictions.
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The Lord had put his Name in the Temple which Solomon built, and he had promised that it should be his house, and that his eyes and his heart should be there perpetually;
The Lord had put his Name in the Temple which Solomon built, and he had promised that it should be his house, and that his eyes and his heart should be there perpetually;
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But withall he told them in the same place, that if they did turn from following him &c. then he also would forsake both them & their Temple;
But withal he told them in the same place, that if they did turn from following him etc. then he also would forsake both them & their Temple;
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and the house which he had hallowed for his name would he cast out of his sight, and make Israel become a proverb and a by-word among all people.
and the house which he had hallowed for his name would he cast out of his sighed, and make Israel become a proverb and a Byword among all people.
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What is this but the same which the Lord did long before foretell unto Moses,
What is this but the same which the Lord did long before foretell unto Moses,
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and by him unto the children of Israel? This people will rise up, and go a whoring after the gods of the strangers of the land whither they go,
and by him unto the children of Israel? This people will rise up, and go a whoring After the God's of the Strangers of the land whither they go,
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and will forsake me, and break my covenant which I have made with them.
and will forsake me, and break my Covenant which I have made with them.
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Then mine anger shall be kindled against them in that day, and I will forsake them, and I will hide my face from them,
Then mine anger shall be kindled against them in that day, and I will forsake them, and I will hide my face from them,
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& they shall be devoured, and many evils and troubles shall befall them;
& they shall be devoured, and many evils and Troubles shall befall them;
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So that they will say in that day, Are not these evils come upon us because our God is not amongst us? Lo then, see here the end and reward of obstinate and rebellious sinners, which make their hearts like an adamant, and will not be moved by the rod of correction: So that they will say in that day, are not these evils come upon us Because our God is not among us? Lo then, see Here the end and reward of obstinate and rebellious Sinners, which make their hearts like an adamant, and will not be moved by the rod of correction:
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in the end, they bring this wofull and most fearfull plague upon themselves, that the Lord doth forsake them utterly,
in the end, they bring this woeful and most fearful plague upon themselves, that the Lord does forsake them utterly,
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and withdraw his gracious presence from them.
and withdraw his gracious presence from them.
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Indeed (as I formerly observed) he beginneth like a Father with a check or a rod,
Indeed (as I formerly observed) he begins like a Father with a check or a rod,
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but if he finde them obstinate, he proceedeth to a whip, a staffe, a sword;
but if he find them obstinate, he Proceedeth to a whip, a staff, a sword;
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and if all these prevail not, then as the highest step, he goeth and returneth to his place, leaving them to their enemies;
and if all these prevail not, then as the highest step, he Goes and returns to his place, leaving them to their enemies;
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and which is worse, to themselves; & which is worst of all, to sinne and Satan.
and which is Worse, to themselves; & which is worst of all, to sin and Satan.
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And this I esteem the greatest measure of calamity and misery that can possibly befall any nation, people, or person, in this life.
And this I esteem the greatest measure of calamity and misery that can possibly befall any Nation, people, or person, in this life.
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When God being highly provoked to anger against the children of Israel for their golden calves, told them by Moses, That he would send an Angel before them, to cast out the Canaanites &c. but he would not go up with them;
When God being highly provoked to anger against the children of Israel for their golden calves, told them by Moses, That he would send an Angel before them, to cast out the Canaanites etc. but he would not go up with them;
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the people ••mented, and would not put on their best raiments. the people ••mented, and would not put on their best raiments.
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And Moses so highly esteemed the Lords gracious and powerfull presence with them in that journey, that he said unto God, If thy presence go not with me, carry us not up hence.
And Moses so highly esteemed the lords gracious and powerful presence with them in that journey, that he said unto God, If thy presence go not with me, carry us not up hence.
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For like as in his presence in heaven is the fullnesse of glory; so in his gracious presence on earth is the fullnesse of all consolation, joy, confidence,
For like as in his presence in heaven is the fullness of glory; so in his gracious presence on earth is the fullness of all consolation, joy, confidence,
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and peace of conscience, which passeth all understanding. And consequently the withdrawing thereof must needs be the forerunner of all misery, and calamitie.
and peace of conscience, which passes all understanding. And consequently the withdrawing thereof must needs be the forerunner of all misery, and calamity.
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See a pregnant example hereof, and a full complement of this prophesie in Jerusalem, and the Jews;
See a pregnant Exampl hereof, and a full compliment of this prophesy in Jerusalem, and the jews;
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for though the Lord for their obstinacie, and manifold sinnes, brought very many heavie judgements and calamities upon them,
for though the Lord for their obstinacy, and manifold Sins, brought very many heavy Judgments and calamities upon them,
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and gave them many fearfull and prodigious signes of his wrath and indignation, viz. (as Josephus witnesseth) A blazing starre like a sword,
and gave them many fearful and prodigious Signs of his wrath and Indignation, viz. (as Josephus Witnesseth) A blazing star like a sword,
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and a comet for a whole yeare together:
and a Cometam for a Whole year together:
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A light in the night about the Altar and the Temple, as clear as the day:
A Light in the night about the Altar and the Temple, as clear as the day:
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A lambe brought forth in the Temple by an ox, which was brought forth to be sacrificed:
A lamb brought forth in the Temple by an ox, which was brought forth to be sacrificed:
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The eastgate of the inner Temple, of brasse, so heavie that twentie men could hardly shut it, opening of its own accord:
The Eastgate of the inner Temple, of brass, so heavy that twentie men could hardly shut it, opening of its own accord:
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Strange sights of iron chariots, and armed troups in the aire compassing the Citie about. Strange sights of iron chariots, and armed troops in the air compassing the city about.
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Yet their miserie of miseries did not overtake them, Ʋntill upon the day of Pentecost in the night, the Priests celebrating their holy rites after their manner, they heard motum quendám { que } strepitum;
Yet their misery of misery's did not overtake them, Ʋntill upon the day of Pentecost in the night, the Priests celebrating their holy Rites After their manner, they herd motum quendám { que } strepitum;
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and after that a sudden voice which said, NONLATINALPHABET, Let us depart hence. And after that, they had not a day of comfort,and After that a sudden voice which said,, Let us depart hence. And After that, they had not a day of Comfort,
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nor a gracious look from their God;
nor a gracious look from their God;
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but a fatall and unparallelled desolation, by those foure great plagues sent from God at once upon them to destroy them:
but a fatal and unparalleled desolation, by those foure great plagues sent from God At once upon them to destroy them:
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the sword of the Romans, under Vespatian & Titus without; and civill warre, famine, and the pestilence within the walls of Jerusalem.
the sword of the Roman, under Vespasian & Titus without; and civil war, famine, and the pestilence within the walls of Jerusalem.
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This is the fruit of obstinacie against God, and obdurate hardnesse in sinne.
This is the fruit of obstinacy against God, and obdurate hardness in sin.
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3. The measure or extent of this judgement, is in the last words of my text;
3. The measure or extent of this judgement, is in the last words of my text;
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Till they acknowledge their fault, and seek my face. Till they acknowledge their fault, and seek my face.
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In which words the Lord manifestly sheweth what he aimed at in all, viz. not their destruction, but their conversion;
In which words the Lord manifestly shows what he aimed At in all, viz. not their destruction, but their conversion;
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not their perdition, but their salvation.
not their perdition, but their salvation.
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And therefore he sheweth plainly that he purposed not to absent himself for ever (except their obstinacie forced him thereunto) but he hath his Donec untill he had brought to passe that,
And Therefore he shows plainly that he purposed not to absent himself for ever (except their obstinacy forced him thereunto) but he hath his Donec until he had brought to pass that,
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for which end and purpose he did first afflict, and then forsake them: Till they acknowledge their faults, and seek my face.
for which end and purpose he did First afflict, and then forsake them: Till they acknowledge their Faults, and seek my face.
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He useth all these sharp proceedings but as good physick, (though they seem so terrible) but as wholsome pills (though so bitter) and if the fault be not in the patients, he will seek no more therein,
He uses all these sharp proceedings but as good physic, (though they seem so terrible) but as wholesome pills (though so bitter) and if the fault be not in the patients, he will seek no more therein,
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but the health of the parties. He punisheth, that he might not destroy; and forsaketh for a time, that he might not forsake for ever.
but the health of the parties. He Punisheth, that he might not destroy; and Forsaketh for a time, that he might not forsake for ever.
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Affliction is a forcible means or instrument, whereby the Lord doth whet our devotion, and drive us unto repentance;
Affliction is a forcible means or Instrument, whereby the Lord does whet our devotion, and drive us unto Repentance;
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and therefore is it compared to a fanne in Christs hand, wherewith he doth winnow and purge us from the chaffe of our sinnes:
and Therefore is it compared to a fan in Christ hand, wherewith he does winnow and purge us from the chaff of our Sins:
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to a fornace or fining pot, whereby he doth try and purifie us from the drosse of our iniquities:
to a furnace or fining pot, whereby he does try and purify us from the dross of our iniquities:
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to a pruning instrument, wherewith he doth scrape off, weed out, and prune away the mosse, weeds,
to a pruning Instrument, wherewith he does scrape off, weed out, and prune away the moss, weeds,
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and other superfluities of our sinfull souls:
and other superfluities of our sinful Souls:
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It is the Lords hammer, wherewith he doth hew and square us, to be fit living and spirituall stones, to be laid in that holy building of God, whereof the Prophets and Apostles are the foundation,
It is the lords hammer, wherewith he does hew and square us, to be fit living and spiritual stones, to be laid in that holy building of God, whereof the prophets and Apostles Are the Foundation,
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and Christ Jesus the head or chief corner stone. Dolavi eos per Prophetas (saith the Lord) I have hewed, cut down,
and christ jesus the head or chief corner stone. Dolavi eos per Prophets (Says the Lord) I have hewed, Cut down,
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and squared them by the Prophets. and squared them by the prophets.
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For like as one that had not knowledge and experience, would wonder to see how a Mason will beat and hammer a stone,
For like as one that had not knowledge and experience, would wonder to see how a Mason will beatrice and hammer a stone,
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as if he made no account of it, but would break it to powder: (but he knoweth well that thereby he shall in the end bring it to an excellent passe,
as if he made no account of it, but would break it to powder: (but he Knoweth well that thereby he shall in the end bring it to an excellent pass,
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and make it fit to be laid in the most beautifull part of the building So doth the Lord by cutting, hewing,
and make it fit to be laid in the most beautiful part of the building So does the Lord by cutting, hewing,
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and squaring us, make us sit living stones to be laid in that most beautifull and glorious spirituall building of God.
and squaring us, make us fit living stones to be laid in that most beautiful and glorious spiritual building of God.
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The Lord knoweth that to be true which Origen hath observed, that Our flesh is like to flesh in the shambles, which if it be not powdred with salt, will in a short space putrifie, corrupt, and stink:
The Lord Knoweth that to be true which Origen hath observed, that Our Flesh is like to Flesh in the shambles, which if it be not powdered with salt, will in a short Molle putrify, corrupt, and stink:
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and so would ours without the salt sharpnesse of affliction, to purge out vitious and sinfull humours.
and so would ours without the salt sharpness of affliction, to purge out vicious and sinful humours.
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There is no moving of Balaam, till he see the Angel with his sword ready to strike;
There is no moving of balaam, till he see the Angel with his sword ready to strike;
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and then he boweth himself, and falls flat on his face, and cries, I have sinned: but no sooner is it sheathed again, but all is forgotten:
and then he boweth himself, and falls flat on his face, and cries, I have sinned: but no sooner is it sheathed again, but all is forgotten:
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we are no longer quick in Gods businesse, then the sharp spurre of affliction doth prick us forward:
we Are no longer quick in God's business, then the sharp spur of affliction does prick us forward:
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we wax dull when we are not remembred with the rod: doth not experience in our selves, and in this very Citie tell us, that sicknesse,
we wax dull when we Are not remembered with the rod: does not experience in our selves, and in this very city tell us, that sickness,
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or plague, or famine, or warre, or any speciall judgement from the Lord, causeth more prayers,
or plague, or famine, or war, or any special judgement from the Lord, Causes more Prayers,
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and more seeking to God in one day, then otherwise are ordinary in a week? It is too true in us which Xenophon observed in mariners and sea-fairing men;
and more seeking to God in one day, then otherwise Are ordinary in a Week? It is too true in us which Xenophon observed in Mariners and Sea-fairing men;
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that when the danger is upon them, they are very observant; but when the storm is blown over, they return to their old bias again.
that when the danger is upon them, they Are very observant; but when the storm is blown over, they return to their old bias again.
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And therefore the Lord in wisedome, knowing that without these we would grow wanton, and be ready with the untamed heifer, to kick against our Maker,
And Therefore the Lord in Wisdom, knowing that without these we would grow wanton, and be ready with the untamed heifer, to kick against our Maker,
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and runne headlong without repentance to our own ruine:
and run headlong without Repentance to our own ruin:
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to prevent all this, he doth winnow us, purge and fine us, prune us, hew and square us,
to prevent all this, he does winnow us, purge and fine us, prune us, hew and square us,
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and salt and season us, to make us the fitter for himself. But we must look to it how we carrie our selves under the Lords hand:and salt and season us, to make us the fitter for himself. But we must look to it how we carry our selves under the lords hand:
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for if we yeeld unto him, and suffer him to obtain the end which he aimed at therein;
for if we yield unto him, and suffer him to obtain the end which he aimed At therein;
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then he will not forsake us forever, but withdraw his rod, and be still graciously present with us,
then he will not forsake us forever, but withdraw his rod, and be still graciously present with us,
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and then all these things shall be unto us (as Augustine saith) Medicina, non poena; castigatio, non damnatio: A medicine, not a punishment; correction, not damnation.
and then all these things shall be unto us (as Augustine Says) Medicina, non poena; castigatio, non damnatio: A medicine, not a punishment; correction, not damnation.
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But if he findes us obstinate, he will still absent himself, and leave us to perish in our sinnes for ever.
But if he finds us obstinate, he will still absent himself, and leave us to perish in our Sins for ever.
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See here then how long he threatneth to be absent from these his sick patients; Till they acknowledge their fault, and seek my face:
See Here then how long he threatens to be absent from these his sick patients; Till they acknowledge their fault, and seek my face:
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wherein he requireth two things of them, 1. That they acknowledge their fault. wherein he requires two things of them, 1. That they acknowledge their fault.
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2. That they seek his face. If they be stubborn and will not do these, the Lord will still pursue them, untill they utterly be consumed;
2. That they seek his face. If they be stubborn and will not do these, the Lord will still pursue them, until they utterly be consumed;
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but if he may once reap this fruit of their miserie and calamitie, then he will presently be appeased towards them,
but if he may once reap this fruit of their misery and calamity, then he will presently be appeased towards them,
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and return unto them in love and favour again. 1. Till they acknowledge their fault.
and return unto them in love and favour again. 1. Till they acknowledge their fault.
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In the Originall there i• but one word to expresse this acknowledging of their fault, which cometh of a radix diversly taken. 1. The primary & proper signification of it is, peccare ignomimosè, seu sceleratè delinquere;
In the Original there i• but one word to express this acknowledging of their fault, which comes of a radix diversely taken. 1. The primary & proper signification of it is, Peccare ignomimosè, seu sceleratè delinquere;
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to sinne, to offend shamefully or horribly. to sin, to offend shamefully or horribly.
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But the sense of the place will not beare that reading, till they have sinned; for they had already sinned,
But the sense of the place will not bear that reading, till they have sinned; for they had already sinned,
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and that to the purpose, as I have shewed. 2. It hath also both in the Scriptures and in Authors, diverse secondary or Metaphoricall significations.
and that to the purpose, as I have showed. 2. It hath also both in the Scriptures and in Authors, diverse secondary or Metaphorical significations.
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Sometimes it signifieth to be guilty, as in Levit. 4.22.
Sometime it signifies to be guilty, as in Levit. 4.22.
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And so the new Translatours have in their margin here, untill they be guiltie. But so also they were already,
And so the new Translators have in their margin Here, until they be guilty. But so also they were already,
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and that of horrible sinnes and iniquities.
and that of horrible Sins and iniquities.
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Rabbi Abraham hath, till they be desolate: but that is the same which was threatned before, vers. 9. Hierome saith, Donec perierint, Till they perish:
Rabbi Abraham hath, till they be desolate: but that is the same which was threatened before, vers. 9. Jerome Says, Donec perierint, Till they perish:
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rather to the sense, then the signification of the word. Pagnines translation hath, Donec deficiant, Ʋntill they fail:
rather to the sense, then the signification of the word. Pagnines Translation hath, Donec deficiant, Ʋntill they fail:
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but elsewhere he saith, that some do more curiously expound the word to signifie, Ob culpam aut poenam afflari, ac cum flatu quodam abominationi esse, & horrori:
but elsewhere he Says, that Some doe more curiously expound the word to signify, Ob Fault Or poenam afflari, ac cum flatu Quodam abominationi esse, & horrori:
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By reason of sinne or punishment to be as it were blasted, and with a kinde of blast to become an abomination, &c. And so indeed it came to passe with the Jews in the end.By reason of sin or punishment to be as it were blasted, and with a kind of blast to become an abomination, etc. And so indeed it Come to pass with the jews in the end.
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But (under correction) my opinion is, that the interpretation of Rabbi David Kimchi doth best agree with the place: And it is twofold; First, upon Lev. 4.13. he interpreteth the word to signifie, agnoscere delictum, to confesse or acknowledge a sinne or fault:
But (under correction) my opinion is, that the Interpretation of Rabbi David Kimchi does best agree with the place: And it is twofold; First, upon Lev. 4.13. he interpreteth the word to signify, agnoscere delictum, to confess or acknowledge a sin or fault:
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and elsewhere he taketh it to signifie, to bring an offering for sinne. And so it is used very often in the book of Leviticus, and elsewhere;
and elsewhere he Takes it to signify, to bring an offering for sin. And so it is used very often in the book of Leviticus, and elsewhere;
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and the Noune Asham or Ashmah, which cometh of it, is translated a sinne-offering, or offering for sinne. Now these two significations may well be joyned together into one:
and the Noun Asham or Ashmah, which comes of it, is translated a sin-offering, or offering for sin. Now these two significations may well be joined together into one:
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for he that confessed his sinne under the Law, brought an offering also to make an atonement for it:
for he that confessed his sin under the Law, brought an offering also to make an atonement for it:
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and he that brought an offering for his sinne, was bound to acknowledge and confesse it;
and he that brought an offering for his sin, was bound to acknowledge and confess it;
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or else it was in vain for him to bring an oblation for it. And so it is plain from hence, that the first thing which God aimed at,
or Else it was in vain for him to bring an oblation for it. And so it is plain from hence, that the First thing which God aimed At,
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and expected from them, was that they should turn unto him in an humble acknowledgement and unfeigned confession of their sinnes, which was not then to be performed without oblations or offerings, which were the legal means to obtain remission of sinnes.
and expected from them, was that they should turn unto him in an humble acknowledgement and unfeigned Confessi of their Sins, which was not then to be performed without Oblations or offerings, which were the Legal means to obtain remission of Sins.
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And indeed this doth wonderfully please the Lord, and appease his wrath, when he shall see thy knees bent to the earth, thine eyes lifted up towards heaven, thy cheeks bedewed with teares, thy heart rent and broken with sorrow and contrition,
And indeed this does wonderfully please the Lord, and appease his wrath, when he shall see thy knees bent to the earth, thine eyes lifted up towards heaven, thy cheeks bedewed with tears, thy heart rend and broken with sorrow and contrition,
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and thy tongue confessing and saying, Father, I have sinned against heaven, and in thy sight,
and thy tongue confessing and saying, Father, I have sinned against heaven, and in thy sighed,
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and am no more worthy to be called thy sonne. Augustine saith, Quando homo detegit, Deus tegit: cùm homo caelat, Deus nudat: cùm homo agnoscit, Deus ignoscit:
and am no more worthy to be called thy son. Augustine Says, Quando homo detegit, Deus tegit: cùm homo caelat, Deus nudat: cùm homo agnoscit, Deus ignoscit:
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When man discovereth his sinnes, God covereth them: when man hideth, God discloseth: when man acknowledgeth, God pardoneth. When man Discovereth his Sins, God Covereth them: when man Hideth, God discloseth: when man acknowledgeth, God Pardoneth.
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And Ambrose saith confidently, Non potest quisquam à peccatis justificari, nisi peccatum antè fuerit confessus; No man can be justified from his sinnes, except he first confesse his sinnes.
And Ambrose Says confidently, Non potest quisquam à peccatis justificari, nisi peccatum antè fuerit Confessus; No man can be justified from his Sins, except he First confess his Sins.
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And Boetius giveth a reason for it; Si enim operam medicantis expectas, oportet ut vulnus tuum detegas:
And Boethius gives a reason for it; Si enim Operam medicantis expectas, oportet ut Wound tuum detegas:
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For if thou wilt use the benefit of a chirurgeon, there is a necessitie that thou discover thy wound. For if thou wilt use the benefit of a chirurgeon, there is a necessity that thou discover thy wound.
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David professeth the truth hereof from his own experience, When I kept close my sinne, my bones waxed old through my roaring all the day long.
David Professes the truth hereof from his own experience, When I kept close my sin, my bones waxed old through my roaring all the day long.
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For day and night thy hand was heavy upon me, my moisture was turned into the drought of summer. For day and night thy hand was heavy upon me, my moisture was turned into the drought of summer.
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Then I acknowledged my sinne unto thee, and mine iniquitie have I not hid;
Then I acknowledged my sin unto thee, and mine iniquity have I not hid;
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I said, I will confesse my transgressions unto the Lord, and thou forgavest the iniquitie of my sinne. I said, I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin.
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And the wise Solomon his sonne treading in his fathers steps, affirmeth as much; He that covereth his sinnes shall not prosper;
And the wise Solomon his son treading in his Father's steps, Affirmeth as much; He that Covereth his Sins shall not prosper;
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but whoso confesseth and forsaketh them, shall have mercy. but whoso Confesses and Forsaketh them, shall have mercy.
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For (as Cassiodorus saith) Illis non Judex sed Advocatus est Christus, qui se propriâ confessione damnârunt:
For (as Cassiodorus Says) Illis non Judge sed Advocatus est Christus, qui se propriâ Confessi damnârunt:
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Christ is not a Judge but an Advocate to them, that by their confession do condemne themselves. christ is not a Judge but an Advocate to them, that by their Confessi do condemn themselves.
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And thus have we the first thing required of them by God, An humble acknowledgement and confession of their fault.
And thus have we the First thing required of them by God, an humble acknowledgement and Confessi of their fault.
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2. And seek my face: This is the other point expected and required, the seeking of Gods face.
2. And seek my face: This is the other point expected and required, the seeking of God's face.
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Which we are not here to understand literally, conceiving with the grosse Anthropomorphites, God to have the parts & lineaments of an humane body,
Which we Are not Here to understand literally, conceiving with the gross Anthropomorphites, God to have the parts & lineaments of an humane body,
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like the Papists, which paint him in their Churches like an old man:
like the Papists, which paint him in their Churches like an old man:
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But we must know that it is spoken figuratively, the Spirit of God stouping to our infirmitie, and expressing the wayes of God which are above our capacitie by the parts and actions of men wherewith we are best acquainted.
But we must know that it is spoken figuratively, the Spirit of God stooping to our infirmity, and expressing the ways of God which Are above our capacity by the parts and actions of men wherewith we Are best acquainted.
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The face then signifieth his favour, being understood of the God of heaven, as Solomon useth it of the gods upon earth:The face then signifies his favour, being understood of the God of heaven, as Solomon uses it of the God's upon earth:
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Many seek the face of the prince, that is, his love and favour. Many seek the face of the Prince, that is, his love and favour.
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To open this phrase more fully, we are to know that the Lord is said to shew his face, or, the light of his countenance (as David calleth it) when he manifesteth his grace and goodnesse towards us by conferring his benefits upon us, which are to us in a sort like radiant beams wherewith we are enlightened:
To open this phrase more Fully, we Are to know that the Lord is said to show his face, or, the Light of his countenance (as David calls it) when he manifesteth his grace and Goodness towards us by conferring his benefits upon us, which Are to us in a sort like radiant beams wherewith we Are enlightened:
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And he is said to hide his face, when he declareth his severitie and wrath by the punishments which he layeth upon us;
And he is said to hide his face, when he Declareth his severity and wrath by the punishments which he Layeth upon us;
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for so David saith, Thou didst hide thy face, and I was troubled:
for so David Says, Thou didst hide thy face, and I was troubled:
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Or else he hideth his face, when he seemeth to forget us, and not to be affected with our miseries: for so the Psalmist again;
Or Else he Hideth his face, when he seems to forget us, and not to be affected with our misery's: for so the Psalmist again;
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How long wilt thou forget me (O Lord) for ever? how long wilt thou hide thy face from me? In a word, How long wilt thou forget me (Oh Lord) for ever? how long wilt thou hide thy face from me? In a word,
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then do we seek the face of God, when by true faith we seek the favour of God in Christ Jesus.
then do we seek the face of God, when by true faith we seek the favour of God in christ jesus.
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And this dutie the Lord elsewhere expresly requireth of us by the Prophet, Seek ye the Lord while he may be found, call upon him while he is neare:
And this duty the Lord elsewhere expressly requires of us by the Prophet, Seek you the Lord while he may be found, call upon him while he is near:
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and annexeth his gracious promise unto it; Seek the Lord, and ye shall live.
and annexeth his gracious promise unto it; Seek the Lord, and you shall live.
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And the originall word implieth an earnest and extraordinarie kinde of seeking: for so David useth it;
And the original word Implies an earnest and extraordinary kind of seeking: for so David uses it;
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I never saw the righteous forsaken, nor his seed begging their bread. I never saw the righteous forsaken, nor his seed begging their bred.
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That is the seeking which pleaseth God, appeaseth his wrath, and winneth his favour, when we seek him and his face as earnestly as the poore begger, driven by pinching hunger and thirst, craveth for a morsell of bread,
That is the seeking which Pleases God, appeaseth his wrath, and wins his favour, when we seek him and his face as earnestly as the poor beggar, driven by pinching hunger and thirst, craves for a morsel of bred,
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or a few drops of drink to preserve him from perishing. And this is the second thing expected by God.
or a few drops of drink to preserve him from perishing. And this is the second thing expected by God.
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To conclude, it is Zanchius his observation, that by these two he implieth true repentance, and also that by them he expresseth both the parts, and also the order thereof.
To conclude, it is Zanchius his observation, that by these two he Implies true Repentance, and also that by them he Expresses both the parts, and also the order thereof.
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1. The parts, viz. a true knowledge and acknowledging of sinne;
1. The parts, viz. a true knowledge and acknowledging of sin;
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which if it be indeed true, and serious, and solid, is not without a detestation and forsaking thereof, which is expressed in the first;
which if it be indeed true, and serious, and solid, is not without a detestation and forsaking thereof, which is expressed in the First;
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and true faith whereby in Christ Jesus, who is the true face of God, we seek for,
and true faith whereby in christ jesus, who is the true face of God, we seek for,
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and apprehend the face, that is, the favour and grace of God declared in the second.
and apprehend the face, that is, the favour and grace of God declared in the second.
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2. And from the order of these two he sheweth that no man can seek the face of God aright untill he first know and confesse his sinnes:
2. And from the order of these two he shows that no man can seek the face of God aright until he First know and confess his Sins:
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well may he seek, but finde him he cannot, till then.
well may he seek, but find him he cannot, till then.
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From whence it appeareth, that the first step to true repentance is the knowledge, and acknowledging of our sinnes.
From whence it appears, that the First step to true Repentance is the knowledge, and acknowledging of our Sins.
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And thus you see what the Lord requireth;
And thus you see what the Lord requires;
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which if he finde, then will he absent himself no longer, but graciously return again unto them;
which if he find, then will he absent himself no longer, but graciously return again unto them;
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but till then he will not. And if they prove obdurate in sinne, and will never be moved to perform these;
but till then he will not. And if they prove obdurate in sin, and will never be moved to perform these;
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then will he never return again to be graciously present any more with them, and to shew them the light of his countenance, but will absent himself for ever, and leave them to perish.
then will he never return again to be graciously present any more with them, and to show them the Light of his countenance, but will absent himself for ever, and leave them to perish.
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Thus have I now delivered unto you the whole summe of these words; but yet have I not done with them.
Thus have I now Delivered unto you the Whole sum of these words; but yet have I not done with them.
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For hitherto you have heard of them but in the generall, or as they concerned the Israelites then Gods people:
For hitherto you have herd of them but in the general, or as they concerned the Israelites then God's people:
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Now give me leave with your patience (I beseech you) to bring them a little nearer to our selves now Gods people,
Now give me leave with your patience (I beseech you) to bring them a little nearer to our selves now God's people,
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and make it our own case; for therein is the life of preaching. And to that end I intreat you to consider with me these three things.
and make it our own case; for therein is the life of preaching. And to that end I entreat you to Consider with me these three things.
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1. Whether our sinnes be not like the sinnes of Israel and Judah, and come to the same height or degree with theirs.
1. Whither our Sins be not like the Sins of Israel and Judah, and come to the same height or degree with theirs.
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2. Whether the Lord hath not gone as farre with his comminations and judgements, and by the same steps with us, as he did with them.
2. Whither the Lord hath not gone as Far with his comminations and Judgments, and by the same steps with us, as he did with them.
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3. What we do, and what we ought to do in this case to turn away his wrath,
3. What we do, and what we ought to do in this case to turn away his wrath,
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and move him to be still graciously present amongst us. Of these in order.
and move him to be still graciously present among us. Of these in order.
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1. First then, may we not compare with Israel and Judah for our sinnes? The Lord called their whole kingdome,
1. First then, may we not compare with Israel and Judah for our Sins? The Lord called their Whole Kingdom,
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or kingdomes unto judgement in the first verse;
or kingdoms unto judgement in the First verse;
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because all people, all estates and degrees had corrupted their wayes, and done abominably before him.
Because all people, all estates and Degrees had corrupted their ways, and done abominably before him.
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And is it not so with us? is it not our case? may not the Lord justly have a controversie with our land? have not 1. All ages; 2. All sexes;
And is it not so with us? is it not our case? may not the Lord justly have a controversy with our land? have not 1. All ages; 2. All sexes;
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3. And all degrees amongst us done the like? So that if the Lord now again behold the earth, as he did before the floud, he shall finde,
3. And all Degrees among us done the like? So that if the Lord now again behold the earth, as he did before the flood, he shall find,
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as he did then, that all flesh have corrupted their way upon the earth. 1. For ages.
as he did then, that all Flesh have corrupted their Way upon the earth. 1. For ages.
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I purpose not to follow the Philosophicall distinction of the life of man into seven ages. I purpose not to follow the Philosophical distinction of the life of man into seven ages.
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It may suffice to shew it, 1. In children. 2. In young men. 3. In old men. 1. To begin with children:
It may suffice to show it, 1. In children. 2. In young men. 3. In old men. 1. To begin with children:
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who doth not see and know that they abound with stubbornnesse, disobedience to parents, and infinite other vanities and vices? F•olishnesse is bound (saith Solomon) in the heart of a childe. who does not see and know that they abound with stubbornness, disobedience to Parents, and infinite other vanities and vices? F•olishnesse is bound (Says Solomon) in the heart of a child.
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Now as Solomons fool is the wicked and ungodly man;
Now as Solomons fool is the wicked and ungodly man;
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so is the foolishnesse which he saith lodgeth in the heart of a childe, wickednesse, vanitie, sinne, and ungodlinesse.
so is the foolishness which he Says lodgeth in the heart of a child, wickedness, vanity, sin, and ungodliness.
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For children, if they want instruction and the discipline of that rod, which Solomon saith, driveth folly farre away from them;
For children, if they want instruction and the discipline of that rod, which Solomon Says, drives folly Far away from them;
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their hearts will be as much overgrown with vanity, vice, and ungodlinesse, as the fallow grounds untilled, with thistles, briers and brambles.
their hearts will be as much overgrown with vanity, vice, and ungodliness, as the fallow grounds untilled, with thistles, briers and brambles.
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But especially I desire that generall notice be taken of that one most odious sinne in them;
But especially I desire that general notice be taken of that one most odious sin in them;
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viz. that so soon as they can but speak perfectly, and use their feet, their mouthes are full of cursing, yea, and swearing, lying and blasphemie. viz. that so soon as they can but speak perfectly, and use their feet, their mouths Are full of cursing, yea, and swearing, lying and blasphemy.
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And these things increase in them together with their strength & yeares:
And these things increase in them together with their strength & Years:
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for in many places of this Land, a man cannot walk the streets where they are frequently assembled,
for in many places of this Land, a man cannot walk the streets where they Are frequently assembled,
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but for every pace or step he taketh, an oath or a curse flyeth through his eares;
but for every pace or step he Takes, an oath or a curse flies through his ears;
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I grieve to speak it, and I tremble to think of it:
I grieve to speak it, and I tremble to think of it:
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For if the Curse of God go forth over the whole earth, to cut off every one that sweareth,
For if the Curse of God go forth over the Whole earth, to Cut off every one that Sweareth,
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and to enter into the house of him that falsly sweareth by Gods name, to remain in the midst of it,
and to enter into the house of him that falsely Sweareth by God's name, to remain in the midst of it,
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and to consume it with the timber thereof, and the stones thereof, as the Lord told the Prophet Zechariah;and to consume it with the timber thereof, and the stones thereof, as the Lord told the Prophet Zechariah;
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then how many houses amongst us can hope to be without the curse of God to cut them off,
then how many houses among us can hope to be without the curse of God to Cut them off,
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if not to consume them, with the timber and stones?
if not to consume them, with the timber and stones?
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2. And for young men, what shall I say? It is reported of John Baptist, that he grew and waxed strong in spirit: 2. And for young men, what shall I say? It is reported of John Baptist, that he grew and waxed strong in Spirit:
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and of our Saviour Jesus Christ, that he increased in wisedome and stature, and in favour with God and man. But now alas!
and of our Saviour jesus christ, that he increased in Wisdom and stature, and in favour with God and man. But now alas!
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they grow not so fast in yeares as in vices, but their sinnes increase faster then their daies;
they grow not so fast in Years as in vices, but their Sins increase faster then their days;
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& still the longer they live, the more they degenerate.
& still the longer they live, the more they degenerate.
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Their heads, which should be musing and meditating upon the word of God, are full of drunkennesse;
Their Heads, which should be musing and meditating upon the word of God, Are full of Drunkenness;
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their eyes, which should be busied in contemplation of the ministers of their salvation, are full of adulterie: their tongues, which should speak out the words of truth and sobernesse, are full of filthie communication, vain oathes, and horrible blasphemies:
their eyes, which should be busied in contemplation of the Ministers of their salvation, Are full of adultery: their tongues, which should speak out the words of truth and soberness, Are full of filthy communication, vain Oaths, and horrible Blasphemies:
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and their hearts, which should be receptacles of Gods holy Spirit, and holy mansions wherein Christ should dwell by faith, are like cages of impure birds, highwayes,
and their hearts, which should be receptacles of God's holy Spirit, and holy mansions wherein christ should dwell by faith, Are like cages of impure Birds, highways,
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and common passages for all manner of sinne and iniquitie; all the imaginations of their hearts being onely evil continually.
and Common passages for all manner of sin and iniquity; all the Imaginations of their hearts being only evil continually.
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I conclude concerning the farre greater part of them in the Apostles words, Destruction and miserie are in their wayes:
I conclude Concerning the Far greater part of them in the Apostles words, Destruction and misery Are in their ways:
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But the way of peace have they not known. There is no fear of God before their eyes. But the Way of peace have they not known. There is no Fear of God before their eyes.
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3. And as for old men, too many of them think it as much too late for them to repent and become godly, 3. And as for old men, too many of them think it as much too late for them to Repent and become godly,
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as young men think it too soon.
as young men think it too soon.
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They have been so long accustomed to the waies of wickednesse, that they cannot turn from them to walk in the way of peace.
They have been so long accustomed to the ways of wickedness, that they cannot turn from them to walk in the Way of peace.
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So that I may well apply those words of the Prophet unto them;
So that I may well apply those words of the Prophet unto them;
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Can the Ethiopian change his skinne, or the Leopard his spots? then may ye also do good that are accustomed to do evil. Can the Ethiopian change his skin, or the Leopard his spots? then may you also do good that Are accustomed to do evil.
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And if at any time they be drawn to go a step or two forward in the narrow way which leadeth to life;
And if At any time they be drawn to go a step or two forward in the narrow Way which leads to life;
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yet are they soon allured by the remembrance of the sweetnesse of their old sinnes, to turn to their old bias again:
yet Are they soon allured by the remembrance of the sweetness of their old Sins, to turn to their old bias again:
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like the children of Israel, which being forward in their journey towards Canaan, turned their backs,
like the children of Israel, which being forward in their journey towards Canaan, turned their backs,
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and wished themselves by the flesh-pots of Egypt again. And though being old they decline apace;
and wished themselves by the fleshpots of Egypt again. And though being old they decline apace;
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yet may it well be questioned whether they decay faster in body or in soul, carnally or spiritually.
yet may it well be questioned whither they decay faster in body or in soul, carnally or spiritually.
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Nay, it is without question in too many of them, that their souls are dead spiritually within them many yeares before their bodies go unto the house of rottennesse;
Nay, it is without question in too many of them, that their Souls Are dead spiritually within them many Years before their bodies go unto the house of rottenness;
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so that their living bodies are nothing else, but filthie graves wherein their dead souls lie buried untill the day of their dissolution.
so that their living bodies Are nothing Else, but filthy graves wherein their dead Souls lie buried until the day of their dissolution.
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2. Let us come to take a view of both sexes, men and women; of which I cannot speak severally, because I must hasten:
2. Let us come to take a view of both sexes, men and women; of which I cannot speak severally, Because I must hasten:
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and therefore a word or two of them joyntly.
and Therefore a word or two of them jointly.
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I might instance in many horrible sinnes, wherein Sub judice lis est, it is hard to determine,
I might instance in many horrible Sins, wherein Sub judice Lies est, it is hard to determine,
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whether sex doth carry the bell;
whither sex does carry the bell;
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and I would enter into them, did I not fear on the one part want of time, and on the other,
and I would enter into them, did I not Fear on the one part want of time, and on the other,
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lest I should offend your chaste eares.
lest I should offend your chaste ears.
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But one I cannot passe by, and that in this short speech shall suffice, viz. that endlesse contention between them, which shall excell each other in strange new-fangled & disguised fashions of attire, together with painting, powdering, frizling, curling,
But one I cannot pass by, and that in this short speech shall suffice, viz. that endless contention between them, which shall excel each other in strange newfangled & disguised fashions of attire, together with painting, powdering, frizling, curling,
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and I know not how many other such like toyes and fopperies.
and I know not how many other such like toys and fopperies.
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This strife I fear will never be ended but by the approach of the last day, which shall put an end to all things here on earth;
This strife I Fear will never be ended but by the approach of the last day, which shall put an end to all things Here on earth;
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at which time the great Judge of all the world will determine it to neither of their likings:
At which time the great Judge of all the world will determine it to neither of their likings:
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But especially me thinks it is strange to see how the women do usurp upon the mens attire, contrarie to the expresse law of God;
But especially me thinks it is strange to see how the women do usurp upon the men's attire, contrary to the express law of God;
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and come so neare therein, that by some part thereof you can hardly discern them from men;
and come so near therein, that by Some part thereof you can hardly discern them from men;
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yea (give me leave to speak it) hardly from beasts.
yea (give me leave to speak it) hardly from beasts.
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For, if according to the proverb, Ex ungue Leonem, the whole may be judged of by some small part;
For, if according to the proverb, Ex ungue Leonem, the Whole may be judged of by Some small part;
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then if accordingly we should judge them by their hair, that is, their tires, and periwigges;
then if accordingly we should judge them by their hair, that is, their tires, and periwigges;
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either fame and report do strongly delude me, or else we should amongst the greatest Gallants of the Court and this Citie finde as many goats as women.
either fame and report do strongly delude me, or Else we should among the greatest Gallants of the Court and this city find as many Goats as women.
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If Bernards rule be true, Exterior superfluitas vestium interioris hominis indicium est, The outward superfluitie of the garments doth discover what the man is within;
If Bernards Rule be true, Exterior superfluitas Vestium interioris hominis indicium est, The outward superfluity of the garments does discover what the man is within;
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then I know not what it should more truely be taken for, then an outward mark, who are goatishly affected within.
then I know not what it should more truly be taken for, then an outward mark, who Are goatishly affected within.
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3 Nor shall we finde our selves much short of Israel and Judah, if we cast our eyes upon all estates and degrees amongst us. 3 Nor shall we find our selves much short of Israel and Judah, if we cast our eyes upon all estates and Degrees among us.
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The Magistrates and great men should be gods; I have said, Ye are gods, that is, they ought to be not onely powerfull,
The Magistrates and great men should be God's; I have said, You Are God's, that is, they ought to be not only powerful,
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but also just, holy, wise, and mercifull like unto God. And certainly herein we have great cause to blesse the name of our God;
but also just, holy, wise, and merciful like unto God. And Certainly herein we have great cause to bless the name of our God;
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for he hath blessed us with many Nobles, Judges, and Magistrates, which strive to be such indeed:
for he hath blessed us with many Nobles, Judges, and Magistrates, which strive to be such indeed:
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whose zeal is for the glory of God, whose care is for the good of the kingdome,
whose zeal is for the glory of God, whose care is for the good of the Kingdom,
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and whose desire is to execute justice and judgement.
and whose desire is to execute Justice and judgement.
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But yet would to God I might not say of too many amongst them, that they turn justice into oppression,
But yet would to God I might not say of too many among them, that they turn Justice into oppression,
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and judgement into wormwood and gall, delighting in crueltie, knowing faces in judgement, setting their hearts upon covetousnesse, receiving bribes, joyning house to house, and land to land, and eating up the poore like bread, so metamorphosing themselves from gods to men,
and judgement into wormwood and Gall, delighting in cruelty, knowing faces in judgement, setting their hearts upon covetousness, receiving Bribes, joining house to house, and land to land, and eating up the poor like bred, so metamorphosing themselves from God's to men,
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yea to beasts, if not devils, &c.
yea to beasts, if not Devils, etc.
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And for my brethren of the Clergie, oh that I had nothing to accuse them of! But alas!
And for my brothers of the Clergy, o that I had nothing to accuse them of! But alas!
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is it not too manifest, that in many places of this kingdome those that should be burning and shining lights like John Baptist, are like darknesse it self? those that should be the salt of the earth to season others, have not a grain of the salt of grace in their hearts? those that should be watchmen over the Israel of God, over other mens souls, have more then need of others to watch over their souls? those whose voices should be lifted up like trumpets to shew the people their transgressions, are as mute as fishes;
is it not too manifest, that in many places of this Kingdom those that should be burning and shining lights like John Baptist, Are like darkness it self? those that should be the salt of the earth to season Others, have not a grain of the salt of grace in their hearts? those that should be watchmen over the Israel of God, over other men's Souls, have more then need of Others to watch over their Souls? those whose voices should be lifted up like trumpets to show the people their transgressions, Are as mute as Fish;
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and they which should say with the Apostle, I seek not yours but you, turn it a clean contrary way,
and they which should say with the Apostle, I seek not yours but you, turn it a clean contrary Way,
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and say, I seek not you, but yours; regarding the flock onely for love of the fleece.
and say, I seek not you, but yours; regarding the flock only for love of the fleece.
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And last of all, as for the multitude, I know neither where to begin, nor when to end with them;
And last of all, as for the multitude, I know neither where to begin, nor when to end with them;
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as they consist of the concourse of all sorts of people, so shall you finde among them, colluviem omnium peccatorum, a very sink of all sinnes.
as they consist of the concourse of all sorts of people, so shall you find among them, colluviem omnium peccatorum, a very sink of all Sins.
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The Poet truely stiled them, Bellua multorum capitum; A many-headed monster;
The Poet truly styled them, Bellua multorum capitum; A manyheaded monster;
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whose form is deformitie it self, and whose heady and violent rage carrieth them into all unbridled licentiousnesse of sinning, &c.
whose from is deformity it self, and whose heady and violent rage Carrieth them into all unbridled licentiousness of sinning, etc.
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Thus you see we have sinned as generally as they did; children, young men, old men, men, women, Magistrates, Ministers, and the common people or multitude:
Thus you see we have sinned as generally as they did; children, young men, old men, men, women, Magistrates, Ministers, and the Common people or multitude:
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so that if the Lord should now again (as in Davids time) look down from heaven upon the children of men;
so that if the Lord should now again (as in Davids time) look down from heaven upon the children of men;
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he might again utter that complaint, All are gone out of the way, they are all corrupt, there is none that doth good, no not one.
he might again utter that complaint, All Are gone out of the Way, they Are all corrupt, there is none that does good, no not one.
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But now let us come to the particular sinnes laid to their charge, and see if we can plead otherwise then guilty unto them all.
But now let us come to the particular Sins laid to their charge, and see if we can plead otherwise then guilty unto them all.
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1. First, among them were found such as were snares in Mizpeh, and nets spread upon Tabor;
1. First, among them were found such as were snares in Mizpeh, and nets spread upon Tabor;
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that is, seducers of others, enticing them to sinne and ungodlinesse.
that is, seducers of Others, enticing them to sin and ungodliness.
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And have not we also such as are not onely evil themselves, but also seducers of others, saying, Come with us, let us lay wait for bloud:
And have not we also such as Are not only evil themselves, but also seducers of Others, saying, Come with us, let us lay wait for blood:
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1570
Let us lurk privily for the innocent without cause.
Let us lurk privily for the innocent without cause.
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Let us swallow them up as the grave, and whole as those that go down into the pit.
Let us swallow them up as the grave, and Whole as those that go down into the pit.
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1572
We shall finde all pretious substance, and shall fill our houses with spoils. Cast in thy lot among us, let us have all one purse. We shall find all precious substance, and shall fill our houses with spoils. Cast in thy lot among us, let us have all one purse.
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But especially we have enticers of souls, viz. the Jesuites and Seminaries, which creep into houses, and lead captive simple women laden with sinnes, and led with diverse lusts;
But especially we have enticers of Souls, viz. the Jesuits and Seminaries, which creep into houses, and led captive simple women laden with Sins, and led with diverse Lustiest;
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yea, and insnare the souls both of men and women, making them drunk with the cup of abominations, to their eternall perdition.
yea, and ensnare the Souls both of men and women, making them drunk with the cup of abominations, to their Eternal perdition.
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I know not how to give you a more lively pourtrature of them, them in Cyprian his description of Novatus;
I know not how to give you a more lively pourtrature of them, them in Cyprian his description of Novatian;
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Who (saith he) was curiosus ut prodat, adulator ut fallat, fax & ignis ad constanda seditionis incendia, &c. They are curious to betray, flatterers to deceive, firebrands and fire it self to cause flames of sedition, whirlwindes and tempests to work shipwrack of faith, haters of quietnesse, adversaries to tranquillitie, and enemies to peace. Who (Says he) was Curious ut prodat, adulator ut fallat, fax & ignis ad constanda seditionis incendia, etc. They Are curious to betray, Flatterers to deceive, firebrands and fire it self to cause flames of sedition, whirlwinds and tempests to work shipwreck of faith, haters of quietness, Adversaries to tranquillity, and enemies to peace.
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Happy was it for the Church of Christ amongst us, if she had stronger nets, and better means to take these foxes, which destroy her vines.
Happy was it for the Church of christ among us, if she had Stronger nets, and better means to take these foxes, which destroy her vines.
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So have we snares as well as they had in Mizpeh.
So have we snares as well as they had in Mizpeh.
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2. Their second sinne was slaughter and murder. And are we free from this sinne? is not our land defiled with bloud? For besides those secret plots of poysoning, &c. which many times no eye seeth,
2. Their second sin was slaughter and murder. And Are we free from this sin? is not our land defiled with blood? For beside those secret plots of poisoning, etc. which many times no eye sees,
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but those piercing eyes of God, which in every place behold the evil and the good;
but those piercing eyes of God, which in every place behold the evil and the good;
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do we not heare of it almost in every publick Assize?
do we not hear of it almost in every public Assize?
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3. As for the third sinne of fornication or adulterie; have not we also such harlots as Solomon speaketh of, which say, Come, let us take our fill of love untill the morning:
3. As for the third sin of fornication or adultery; have not we also such harlots as Solomon speaks of, which say, Come, let us take our fill of love until the morning:
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let us solace our selves with loves. For mine husband is not at home, he is gone a journey farre off.
let us solace our selves with loves. For mine husband is not At home, he is gone a journey Far off.
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He hath taken a bagge of money with him, and will come home at the day appointed? Are there not amongst us too many such as Jeremy speaketh of, which rise up in the morning like fed horses, neighing after their neighbours wives? In a word, is not fornication amongst our Gallants accounted but as a trick of youth, He hath taken a bag of money with him, and will come home At the day appointed? are there not among us too many such as Jeremiah speaks of, which rise up in the morning like fed Horses, neighing After their neighbours wives? In a word, is not fornication among our Gallants accounted but as a trick of youth,
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and whoredome made but a jest? 4. Though in many parts of this Land, the word of God be plentifully preached;
and whoredom made but a jest? 4. Though in many parts of this Land, the word of God be plentifully preached;
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yet are there not too many places, where the people perish for want of knowledge and the means of salvation, being like sheep without a shepherd? Yea,
yet Are there not too many places, where the people perish for want of knowledge and the means of salvation, being like sheep without a shepherd? Yea,
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and where the word is preached, are there not too many found as ignorant and sottish (I had almost said as very Pagans) in the knowledge of God, and mysteries of salvation?
and where the word is preached, Are there not too many found as ignorant and sottish (I had almost said as very Pagans) in the knowledge of God, and Mysteres of salvation?
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5. And as for their sinne of Pride, I will not say that it is crept in amongst us;
5. And as for their sin of Pride, I will not say that it is crept in among us;
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for it reigneth like a King, from the Princes palace to the poorest penthouse against the wall;
for it Reigneth like a King, from the Princes palace to the Poorest penthouse against the wall;
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and that in such a superlative degree, as if we did conspire therein to put down Lucifer himself, the Prince of pride;
and that in such a superlative degree, as if we did conspire therein to put down Lucifer himself, the Prince of pride;
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neither do I beleeve that either Jerusalem or Sodom (one of whose sinnes it was) did overmatch us in this sinne.
neither do I believe that either Jerusalem or Sodom (one of whose Sins it was) did overmatch us in this sin.
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6. As for deceit and coosenage, I am perswaded that to eat and drink is not more common.
6. As for deceit and cozenage, I am persuaded that to eat and drink is not more Common.
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It is crept into all trades, yea taken by too many for the chiefest of all trades;
It is crept into all trades, yea taken by too many for the chiefest of all trades;
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onely they have (to colour the matter) clad it in the habit of a vertue, specie virtutis & umbrâ; calling such as are best skilled in fraud and coosenage, Good and fair chapmen, &c.
only they have (to colour the matter) clad it in the habit of a virtue, specie virtue & umbrâ; calling such as Are best skilled in fraud and cozenage, Good and fair chapmen, etc.
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7. We also as well as they have them amongst us, which in their afflictions never look or seek to God for either counsel or help,
7. We also as well as they have them among us, which in their afflictions never look or seek to God for either counsel or help,
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but to secondary means, seeking to remove them by strength, by friends, by mony, by riding & running to the Physician, without looking up to God;
but to secondary means, seeking to remove them by strength, by Friends, by money, by riding & running to the physician, without looking up to God;
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yea, to Sorcerers and Witches, and are ready to say with him in the Tragicall Poet, Fleó•ere si nequeo superos, Acheronta movebo:
yea, to Sorcerers and Witches, and Are ready to say with him in the Tragical Poet, Fleó•ere si nequeo superos, Acheronta movebo:
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If it will not come from heaven, it shall be fetched from hell.
If it will not come from heaven, it shall be fetched from hell.
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Thus you see, and I think will confesse with me, that if we have not offended to the same degree;
Thus you see, and I think will confess with me, that if we have not offended to the same degree;
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yet we have walked in the same wayes, & trode in the same steps with Israel and Judah:
yet we have walked in the same ways, & trodden in the same steps with Israel and Judah:
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Yea, the day would fail me, if I should go about to particularize all the other sinnes which we have added moreover unto these.
Yea, the day would fail me, if I should go about to particularise all the other Sins which we have added moreover unto these.
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For we are full of usury, whereof the Wiseman saith, He that by usury and unjust gain increaseth his substance, he shall gather it for him that will pitie the poore, Prov. 18.8. We are drowned in the horrible sinne of drunkennesse, whereof the Father said, Ebrietas est blandus daemon, dulce venenum, suave peccatum;
For we Are full of Usury, whereof the Wiseman Says, He that by Usury and unjust gain increases his substance, he shall gather it for him that will pity the poor, Curae 18.8. We Are drowned in the horrible sin of Drunkenness, whereof the Father said, Ebrietas est blandus daemon, dulce venenum, suave peccatum;
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quam qui facit, non facit peccatum, sed totus est peccatum: Wine is a flattering fiend, a pleasant poyson, a sweet sinne;
quam qui facit, non facit peccatum, sed totus est peccatum: Wine is a flattering fiend, a pleasant poison, a sweet sin;
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with the delight whereof whosoever is taken, doth not commit sinne barely, but is wholly become sinne. with the delight whereof whosoever is taken, does not commit sin barely, but is wholly become sin.
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To these I might adde atheisme, idolatrie, lukewarmnesse, blasphemie, swearing, lying, cursing, sacriledge, theft, treason, contempt of Gods word, profanation of the Lords day, Sodomy, with such a catalogue of other sinnes,
To these I might add atheism, idolatry, lukewarmness, blasphemy, swearing, lying, cursing, sacrilege, theft, treason, contempt of God's word, profanation of the lords day, Sodomy, with such a catalogue of other Sins,
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as my memorie faileth me to recite.
as my memory Faileth me to recite.
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Thus then we see in this first point Israel and Judah very neare parallelled by ourselves,
Thus then we see in this First point Israel and Judah very near paralleled by ourselves,
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and in some sort farre out-stripped.
and in Some sort Far outstripped.
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2. In the next place, see if the Lord hath not dealt with us, and proceeded against us for these things in like manner as he did against them;
2. In the next place, see if the Lord hath not dealt with us, and proceeded against us for these things in like manner as he did against them;
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wherein I must be brief, because the time compels me. 1. Hath not the Lord been now for a long time, above fiftie yeares together,
wherein I must be brief, Because the time compels me. 1. Hath not the Lord been now for a long time, above fiftie Years together,
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an admonisher of us all, by his holy word so graciously vouchsafed unto us under the late reigne of Queen Elisabeth of blessed memorie,
an admonisher of us all, by his holy word so graciously vouchsafed unto us under the late Reign of Queen Elizabeth of blessed memory,
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and our dread Sovereigne, now happily swaying the scepter of this kingdome? what multitudes of painfull labourers hath the Lord sent forth into this his harvest, under their severall reignes? All which diligently rebuked all the ungodly among us, of all their wicked deeds,
and our dread Sovereign, now happily swaying the sceptre of this Kingdom? what Multitudes of painful labourers hath the Lord sent forth into this his harvest, under their several reigns? All which diligently rebuked all the ungodly among us, of all their wicked Deeds,
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and sought by the terrours of Gods wrath and vengeance, to come to affright them from their ungodly wayes.
and sought by the terrors of God's wrath and vengeance, to come to affright them from their ungodly ways.
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2. Did not God threaten a fall to this kingdome, especially to the Church and state of religion, in the bloudie Marian daies? whose heart did not then faint and quail within him,
2. Did not God threaten a fallen to this Kingdom, especially to the Church and state of Religion, in the bloody Marian days? whose heart did not then faint and quail within him,
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for the little hope that was left?
for the little hope that was left?
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3. Was it any lesse then a desolation, which he did threaten, when the invincible Armado (as they stiled it) was sent forth to invade this our island in the yeare 1588.
3. Was it any less then a desolation, which he did threaten, when the invincible Armado (as they styled it) was sent forth to invade this our island in the year 1588.
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4. Did he not seem to poure out his wrath like water upon us, when he seconded blessed Queen Elisabeths death with such a continuing and devouring pestilence and famine, 1603.
4. Did he not seem to pour out his wrath like water upon us, when he seconded blessed Queen Elisabeths death with such a Continuing and devouring pestilence and famine, 1603.
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5. Have we not often been menaced to have the heart of our kingdome and state eaten out with moths,
5. Have we not often been menaced to have the heart of our Kingdom and state eaten out with moths,
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and worms, that is, with secret treacheries, and close and cunning plots of treason, before we were aware thereof? especially by the most matchlesse, barbarous, hellish,
and worms, that is, with secret Treacheries, and close and cunning plots of treason, before we were aware thereof? especially by the most matchless, barbarous, hellish,
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and inhumane late attempted Powder-plot, wherein we were so neare unto destruction;
and inhumane late attempted Powder plot, wherein we were so near unto destruction;
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and from which the Lord delivered us so, that we were as a fire-brand snatched out of the fire?
and from which the Lord Delivered us so, that we were as a firebrand snatched out of the fire?
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6. Did he not lately play the Lion among us, as it were with one of his paws rending away the second hope of our happinesse, that peerlesse Paragon of pietie,
6. Did he not lately play the lion among us, as it were with one of his paws rending away the second hope of our happiness, that peerless Paragon of piety,
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and all princely vertues, Prince Henry of happie memorie? of all which, I may well speak as Chrysostom once did of a famine and a pestilence together in his time;
and all princely Virtues, Prince Henry of happy memory? of all which, I may well speak as Chrysostom once did of a famine and a pestilence together in his time;
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These things come by sinne provoking; These things come by sin provoking;
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and God is the more offended, since such and so great things do no good at all. and God is the more offended, since such and so great things do not good At all.
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7. If all this move us not, what can we expect in the next place,
7. If all this move us not, what can we expect in the next place,
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but that he proceed to the next, which is the last and highest degree, viz, that he go, and return unto his place;
but that he proceed to the next, which is the last and highest degree, videlicet, that he go, and return unto his place;
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that is, withdraw his gracious presence from us, and leave us unto our selves, untill we acknowledge our fault, and seek his face.
that is, withdraw his gracious presence from us, and leave us unto our selves, until we acknowledge our fault, and seek his face.
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Thus have you the second point cleared, That God hath proceeded in the same, or the like steps or degrees in his comminatorie judgements with us,
Thus have you the second point cleared, That God hath proceeded in the same, or the like steps or Degrees in his comminatory Judgments with us,
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as he did against Israel and Judah.
as he did against Israel and Judah.
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Come we now to the third and last point, What we have done, and what we ought to do in this case.
Come we now to the third and last point, What we have done, and what we ought to do in this case.
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3. I make no question but we all desire to be freed from these and other future judgements,
3. I make no question but we all desire to be freed from these and other future Judgments,
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and to continue the Lords gracious presence amongst us still. But alas!
and to continue the lords gracious presence among us still. But alas!
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what do we in this case to have it so? Doth the Lord reap the end and fruit which he aimed at in all these things? Do we in true repentance turn unto the Lord our God, humbly confessing our sinnes, and acknowledging our faults? Do we seek his face and favour with all our hearts,
what do we in this case to have it so? Does the Lord reap the end and fruit which he aimed At in all these things? Do we in true Repentance turn unto the Lord our God, humbly confessing our Sins, and acknowledging our Faults? Do we seek his face and favour with all our hearts,
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and with all our souls? Oh that it was so with us indeed! But alas!
and with all our Souls? O that it was so with us indeed! But alas!
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who is he amongst us that laieth these things to his heart, and is moved thereby to alter his wayes? who goeth not on still? Are we not (as Bernard saith) Humiliati, sed non humiles &c. Humbled, but not humble; stricken, but not grieved;
who is he among us that Layeth these things to his heart, and is moved thereby to altar his ways? who Goes not on still? are we not (as Bernard Says) Humiliati, sed non Humiles etc. Humbled, but not humble; stricken, but not grieved;
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dressed by the Lord, but not cured? May I not justly take up the Prophet Jeremies complaint and say, O Lord, are not thine eyes upon the truth? thou hast stricken them,
dressed by the Lord, but not cured? May I not justly take up the Prophet Jeremies complaint and say, Oh Lord, Are not thine eyes upon the truth? thou hast stricken them,
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but they have not greived, thou hast consumed them, but they have refused to receive correction;
but they have not grieved, thou hast consumed them, but they have refused to receive correction;
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they have made their faces harder then a rock, they have refused to return. they have made their faces harder then a rock, they have refused to return.
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For who leaveth that sinne of pride, covetousnesse, swearing, lying, drunkennesse, &c. which he before frequented? Is it not still true amongst us, which this our Prophet said of them, that by swearing, and lying,
For who Leaveth that sin of pride, covetousness, swearing, lying, Drunkenness, etc. which he before frequented? Is it not still true among us, which this our Prophet said of them, that by swearing, and lying,
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and killing, and stealing, and whoring, they break forth, and bloud toucheth bloud? Do the Pastours more diligently teach,and killing, and stealing, and whoring, they break forth, and blood touches blood? Do the Pastors more diligently teach,
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and the people more devoutly attend? do the one shine as lights, and the other walk after those lights? Oh no:
and the people more devoutly attend? do the one shine as lights, and the other walk After those lights? O no:
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but rather (as the Prophet saith) We fall away more and more.
but rather (as the Prophet Says) We fallen away more and more.
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The most that we do when we feel these heavie judgements upon us, is but (as the same Prophet saith) to afflict our souls for a day, hanging down our heads like a bulrush.
The most that we do when we feel these heavy Judgments upon us, is but (as the same Prophet Says) to afflict our Souls for a day, hanging down our Heads like a bulrush.
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But (as Bernard saith) Horâ compunctionis transactâ, superbi sumus sicut anté;
But (as Bernard Says) Horâ compunctionis transactâ, Superb sumus sicut anté;
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The houre of compunction being once past, we are as proud and wicked as we were before. The hour of compunction being once passed, we Are as proud and wicked as we were before.
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Oh beloved, deceive not your selves, vainly hoping that God will be pacified although ye go on in your sinnes.
O Beloved, deceive not your selves, vainly hoping that God will be pacified although you go on in your Sins.
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Remember that stinging sentence, Behold, the eyes of the Lord are upon the sinfull kingdome, and I will destroy it from off the face of the earth.
remember that stinging sentence, Behold, the eyes of the Lord Are upon the sinful Kingdom, and I will destroy it from off the face of the earth.
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And therefore if he be provoked by our sinnes to stand up in judgement against us, Who can stand before his indignation? and who can abide in the fiercenesse of his anger? his furie is poured out like fire,
And Therefore if he be provoked by our Sins to stand up in judgement against us, Who can stand before his Indignation? and who can abide in the fierceness of his anger? his fury is poured out like fire,
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and the rocks are thrown down by him. and the Rocks Are thrown down by him.
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If such judgement and fearfull desolation overtook the Sodomites which had but the law of Nature; what then may we look for,
If such judgement and fearful desolation overtook the Sodomites which had but the law of Nature; what then may we look for,
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if we commit the sinnes of Sodom under the light of the Gospel? And therefore I say again, Be not deceived;
if we commit the Sins of Sodom under the Light of the Gospel? And Therefore I say again, Be not deceived;
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for God will not be mocked. If we will not be reclaimed, but continue obstinate in our sinnes;
for God will not be mocked. If we will not be reclaimed, but continue obstinate in our Sins;
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he will go and return unto his place, depriving us both of his gracious presence here,
he will go and return unto his place, depriving us both of his gracious presence Here,
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and also of his glorious presence in the world to come; and then wofull will our estate be:
and also of his glorious presence in the world to come; and then woeful will our estate be:
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for in this life we can expect nothing but misery and fearfull calamities, & in the life to come after, that dolefull and heavie sentence passed upon us, Ite maledicti, &c. Go ye cursed into everlasting fire, prepared for the devil and his Angels, to be carried with sighes and teares from God and his Angels, by the fiends of hell into the palace of eternall darknesse;
for in this life we can expect nothing but misery and fearful calamities, & in the life to come After, that doleful and heavy sentence passed upon us, Item Maledicti, etc. Go you cursed into everlasting fire, prepared for the Devil and his Angels, to be carried with sighs and tears from God and his Angels, by the fiends of hell into the palace of Eternal darkness;
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Ʋbi clamabit pilosus ad pilosum, (saith Bernard) unus ad alium, daemon ad daemonem; Ʋbi clamabit pilosus ad pilosum, (Says Bernard) Unus ad Alium, daemon ad daemonem;
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Percute, interfice, dilacera, velociter spolia, infer prunas, & ebullientibus impone lebetibus, &c. Where one hairy Satyre will cry to another, each to other, one devil to another;
Percute, interfice, dilacera, Velociter spolia, infer Prunes, & ebullientibus impone lebetibus, etc. Where one hairy Satire will cry to Another, each to other, one Devil to Another;
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Strike, slay, teare in pieces, speedily destroy, bring coals, and put these into boyling cauldrons, &c. And just it is, that he that in this life made no more account of Gods gracious presence, should in the life to come be excluded from his glorious presence for evermore.Strike, slay, tear in Pieces, speedily destroy, bring coals, and put these into boiling cauldrons, etc. And just it is, that he that in this life made no more account of God's gracious presence, should in the life to come be excluded from his glorious presence for evermore.
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For if we will not let him reap honour by our lives and salvation;
For if we will not let him reap honour by our lives and salvation;
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he will have it by our death and destruction, as he had of Pharaoh at the Red sea.
he will have it by our death and destruction, as he had of Pharaoh At the Read sea.
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And certainly for my part here I cannot but admire, that men can talk of heaven, and hope for heaven;
And Certainly for my part Here I cannot but admire, that men can talk of heaven, and hope for heaven;
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and yet live in all manner of licentiousnesse and sinne, as if God did even delight and take pleasure therein.
and yet live in all manner of licentiousness and sin, as if God did even delight and take pleasure therein.
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But the truth is, that sinne is contrary to the nature of God, and therefore he cannot harbour sinners in his own bosome.
But the truth is, that sin is contrary to the nature of God, and Therefore he cannot harbour Sinners in his own bosom.
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God in the golden chain of our salvation, hath linked together grace and glory, holinesse and happinesse; and therefore whereas many would fain be happy in heaven, which regard not to be holy on earth;
God in the golden chain of our salvation, hath linked together grace and glory, holiness and happiness; and Therefore whereas many would fain be happy in heaven, which regard not to be holy on earth;
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many desire to be glorified Saints in heaven, which will not be crucified and mortified Saints on earth: Alas!
many desire to be glorified Saints in heaven, which will not be Crucified and mortified Saints on earth: Alas!
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they do but delude themselves with a vain hope;
they do but delude themselves with a vain hope;
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for God will never suffer the links of that golden chain to be violated or dissolved;
for God will never suffer the links of that golden chain to be violated or dissolved;
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but for ever grace shall be the way to glory, and onely holinesse shall lead to happinesse; for without holinesse no man shall see God.
but for ever grace shall be the Way to glory, and only holiness shall led to happiness; for without holiness no man shall see God.
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Though the serpent might come into the earthly Paradise; yet no unclean thing shall enter into the new Jerusalem.
Though the serpent might come into the earthly Paradise; yet no unclean thing shall enter into the new Jerusalem.
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The Spouse of Christ Jesus is described to be like the morning; yea, fair as the moon, and cleare as the sunne. And certainly if heaven spewed out the Angels which became wicked, it will never receive the refuse and vomit of the earth into it.
The Spouse of christ jesus is described to be like the morning; yea, fair as the moon, and clear as the sun. And Certainly if heaven spewed out the Angels which became wicked, it will never receive the refuse and vomit of the earth into it.
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Horrible presumption it is therefore, when blasphemers, idolaters, traitours, and filthy and profane persons shall think themselves fit companions for the God of heaven,
Horrible presumption it is Therefore, when blasphemers, Idolaters, Traitors, and filthy and profane Persons shall think themselves fit Sodales for the God of heaven,
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and the thrice-blessed and sacred Trinitie. He that will have God hereafter say to him, Come and reigne with me;
and the thrice-blessed and sacred Trinity. He that will have God hereafter say to him, Come and Reign with me;
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must now say to God, Come and reigne in me, and over me. For he that biddeth God depart now, God will bid him depart for ever hereafter.
must now say to God, Come and Reign in me, and over me. For he that bids God depart now, God will bid him depart for ever hereafter.
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1675
To come to the point then, How may Gods gracious presence be still continued amongst us,
To come to the point then, How may God's gracious presence be still continued among us,
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and his hand be kept back from us? Shall we come before him with burnt-offerings,
and his hand be kept back from us? Shall we come before him with Burnt offerings,
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1677
and with calves of a yeare old? Will the Lord be pleased with thousands of rams,
and with calves of a year old? Will the Lord be pleased with thousands of rams,
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1678
or with ten thousand rivers of oyl? Shall I give my first-born for my transgression, the fruit of my body for the sinne of my soul? No no:or with ten thousand Rivers of oil? Shall I give my firstborn for my Transgression, the fruit of my body for the sin of my soul? No no:
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1679
He hath shewed thee, O man, what is good, and what he requireth of thee; He hath showed thee, Oh man, what is good, and what he requires of thee;
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1680
to do justly, and to love mercy, and to humble thy self, to walk with thy God. to do justly, and to love mercy, and to humble thy self, to walk with thy God.
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1681
That which he expecteth, is to be just, mercifull, humble, and walk with him;
That which he Expects, is to be just, merciful, humble, and walk with him;
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1682
that we yeeld and bend under his hand like young twigs, lest he break us in pieces for our stubbornnesse.
that we yield and bend under his hand like young twigs, lest he break us in Pieces for our stubbornness.
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1683
It is he whom we have offended, and to him must we go: for he onely that hath smitten us, can heal us;
It is he whom we have offended, and to him must we go: for he only that hath smitten us, can heal us;
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1684
he onely that hath wounded us, can cure us. Non est quò fugias Deo irato, nisi ad Deum placatum;
he only that hath wounded us, can cure us. Non est quò fugias God irato, nisi ad God placatum;
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There is no place whither to flee from God being offended, but to God being pacified and appeased: There is no place whither to flee from God being offended, but to God being pacified and appeased:
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1686
Ab ejus severitate, ad ejus bonitatem; From his severitie, unto his bountie and goodnesse. Ab His severitate, ad His bonitatem; From his severity, unto his bounty and Goodness.
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1687
What shall we do then? shall the sight of many and great sinnes strike us into despair,
What shall we do then? shall the sighed of many and great Sins strike us into despair,
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1688
and make us crie out with Cain, Our sinnes are greater then can be forgiven? Not so:
and make us cry out with Cain, Our Sins Are greater then can be forgiven? Not so:
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1689
for S. Austine saith expresly, Mentiris Cain; major enim Dei misericordia, quàm omnium peccatorum miseria; Thou liest Cain;
for S. Augustine Says expressly, Mentiris Cain; Major enim Dei misericordia, quàm omnium peccatorum Miseria; Thou liest Cain;
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1690
for the mercy of God is greater then the depth or miserie of all sinnes. for the mercy of God is greater then the depth or misery of all Sins.
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1691
There is mercie with him, he will not alwayes chide, nor keep his anger for ever, nor will he absent himself for ever.
There is mercy with him, he will not always chide, nor keep his anger for ever, nor will he absent himself for ever.
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1692
And the means to obtain his mercie, turn away his wrath, and retain his presence graciously amongst us, may from that which hath been spoken appeare to be twofold.
And the means to obtain his mercy, turn away his wrath, and retain his presence graciously among us, may from that which hath been spoken appear to be twofold.
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1693
The first concerneth some of us in particular: and the other respecteth all and every of us in generall.
The First concerns Some of us in particular: and the other respecteth all and every of us in general.
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1694
1. The first hath relation to the Right Honourable and Right Reverend Judges of this land, together with the rest of the Magistrates,
1. The First hath Relation to the Right Honourable and Right Reverend Judges of this land, together with the rest of the Magistrates,
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1695
and such as are in place of office and authoritie, viz. That at the sight of these great and manifold sinnes, raging,
and such as Are in place of office and Authority, viz. That At the sighed of these great and manifold Sins, raging,
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1696
if not reigning in this land;
if not reigning in this land;
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1697
their just and holy zeal and indignation inflame their hearts to proceed against them with courage and resolution, seeking by the sword of justice put into their hands, to suppresse,
their just and holy zeal and Indignation inflame their hearts to proceed against them with courage and resolution, seeking by the sword of Justice put into their hands, to suppress,
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1698
and (so farre as lieth in their power) utterly extirpate and root them out.
and (so Far as lies in their power) utterly extirpate and root them out.
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1699
For the due execution of justice and judgement upon delinquents, and the due punishing and restraining of sinne by Magistrates, is a speciall means to appease the wrath of God.
For the due execution of Justice and judgement upon delinquents, and the endue punishing and restraining of sin by Magistrates, is a special means to appease the wrath of God.
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1700
So when the children of Israel had very grievously sinned by committing whoredome with the daughters of Moab, the Lords wrath was fiercely kindled against them:
So when the children of Israel had very grievously sinned by committing whoredom with the daughters of Moab, the lords wrath was fiercely kindled against them:
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1701
but when Phinehas the sonne of Eleazar the sonne of Aaron the Priest (moved with zeal at the sight of the horrible villanie between Zimri,
but when Phinehas the son of Eleazar the son of Aaron the Priest (moved with zeal At the sighed of the horrible villainy between Zimri,
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1702
and Cozbi) took a javelin in his hand, and following them into the tent, thrust them both through, even through their bellies;
and Cozbi) took a javelin in his hand, and following them into the tent, thrust them both through, even through their bellies;
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1703
it was so acceptable to the Lord, and pleasing in his sight, that he said to Moses, Phinehas the son of Eleazar the sonne of Aaron the Priest, hath turned mine anger away from the children of Israel (while he was zealous for my sake among them) that I consumed not the children of Israel in my jealousie.
it was so acceptable to the Lord, and pleasing in his sighed, that he said to Moses, Phinehas the son of Eleazar the son of Aaron the Priest, hath turned mine anger away from the children of Israel (while he was zealous for my sake among them) that I consumed not the children of Israel in my jealousy.
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And in the time of Joshua, when Achan had offended in taking the execrable thing, the Lord would not be pacified towards Israel,
And in the time of joshua, when achan had offended in taking the execrable thing, the Lord would not be pacified towards Israel,
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1705
untill Achan with his sonnes, and his daughters, and his oxen, and his asses, and his sheep,
until achan with his Sons, and his daughters, and his oxen, and his asses, and his sheep,
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1706
and his tent, and all that he had were stoned with stones, and burnt with fire. and his tent, and all that he had were stoned with stones, and burned with fire.
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1707
Likewise in the dayes of David the land was vexed with a grievous famine for three yeares together;
Likewise in the days of David the land was vexed with a grievous famine for three Years together;
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1708
and when David asked counsel of the Lord, he found that it was because judgement was not executed upon the bloudy house of Saul, for the cruell and unjust daughter of the Gibeonites.
and when David asked counsel of the Lord, he found that it was Because judgement was not executed upon the bloody house of Saul, for the cruel and unjust daughter of the Gibeonites.
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1709
And therefore when seven men of the posteritie of Saul were taken and hanged up before the Lord in Gibeah, then the Lord was appeased with the land.
And Therefore when seven men of the posterity of Saul were taken and hanged up before the Lord in Gibeah, then the Lord was appeased with the land.
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1710
That was it which the Prophet Jeremy said to Jehoiakim the sonne of Josiah;
That was it which the Prophet Jeremiah said to Jehoiakim the son of Josiah;
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Did not thy father eat and drink, and prosper when he executed judgement and justice? And because he did not the like, treading in his fathers steps, the Prophet denounced a fearfull curse against him, viz. that he should be buried as an asse is buried, even drawn and cast forth without the gates of Jerusalem. Did not thy father eat and drink, and prosper when he executed judgement and Justice? And Because he did not the like, treading in his Father's steps, the Prophet denounced a fearful curse against him, viz. that he should be buried as an Ass is buried, even drawn and cast forth without the gates of Jerusalem.
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1712
The Philosopher could say, Nec Hesperus, nec Lucifer formosior justitiâ; Neither the evening nor the morning starre is more glorious and beautifull in the heavens,
The Philosopher could say, Nec Hesperus, nec Lucifer formosior justitiâ; Neither the evening nor the morning star is more glorious and beautiful in the heavens,
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then justice is upon the earth. then Justice is upon the earth.
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1714
And certainly exceeding pleasing it is to the Almighty, when the gods on earth are like the God of heaven, just and impartiall to all whether great or small, refusing to know faces, that is, respect persons in judgement; when the laws are not like spiders webs, to take the small or little ones,
And Certainly exceeding pleasing it is to the Almighty, when the God's on earth Are like the God of heaven, just and impartial to all whither great or small, refusing to know faces, that is, respect Persons in judgement; when the laws Are not like spiders webs, to take the small or little ones,
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1715
and let the strong and mighty break through; but Potentes potenter tormenta patientur; the mighty offending, shall mightily suffer punishments:
and let the strong and mighty break through; but Potentes potenter tormenta patientur; the mighty offending, shall mightily suffer punishments:
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1716
when they regard no mans person, or who he is;
when they regard no men person, or who he is;
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but his cause, and what he hath done against the Lord, remembring that it is his cause and quarrell,
but his cause, and what he hath done against the Lord, remembering that it is his cause and quarrel,
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1718
and that (as Jehoshaphat said in his charge to the Judges) the judgement is not theirs, but the Lords.
and that (as Jehoshaphat said in his charge to the Judges) the judgement is not theirs, but the lords.
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To which agreeth that of Bernard, Qui recto & composito Dei zelo ad poenam exigendam agitur, non suiipsius causam, sed Dei agendam suscipit:
To which agreeth that of Bernard, Qui recto & composito Dei Zeal ad poenam exigendam agitur, non suiipsius Causam, sed Dei agendam suscipit:
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1720
He that with a right and setled zeal of God is moved to inflict punishment, doth not undertake to manage his own, but Gods cause. He that with a right and settled zeal of God is moved to inflict punishment, does not undertake to manage his own, but God's cause.
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1721
May I then presume (Right Honourable) to put you in minde to be zealous for the Lord of hosts;
May I then presume (Right Honourable) to put you in mind to be zealous for the Lord of hosts;
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1722
remembring that idolatry, blasphemy, swearing, profanation of the Lords day, murder, adultery, oppression, and all other such like sinnes, are the Lords quarrells,
remembering that idolatry, blasphemy, swearing, profanation of the lords day, murder, adultery, oppression, and all other such like Sins, Are the lords quarrels,
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1723
and therefore with zeal and resolution to be undertaken. For (as Hierome saith) Homicidas, sacrilegos, & venereos punire, non est effusio sanguinis, sed legum ministerium;
and Therefore with zeal and resolution to be undertaken. For (as Jerome Says) Homicides, Sacrilegos, & venereos Punire, non est Effusio Blood, sed Legume ministerium;
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1724
To punish murderers, sacrilegious, and lascivious persons, is not shedding of bloud, but the due administration of the laws. To Punish murderers, sacrilegious, and lascivious Persons, is not shedding of blood, but the due administration of the laws.
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1725
So shall you be not the least part of the means to turn away the wrath of God from us,
So shall you be not the least part of the means to turn away the wrath of God from us,
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1726
and continue his gracious presence amongst us.
and continue his gracious presence among us.
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1727
2. The other concerneth us all in generall, without which the Lord will not be pacified,
2. The other concerns us all in general, without which the Lord will not be pacified,
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1728
and return unto us with love and favour;
and return unto us with love and favour;
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1729
and that is expressed in the words of my text, viz. that we turn unto the Lord our God by true and unfeigned repentance, acknowledging our faults, and seeking his face.
and that is expressed in the words of my text, viz. that we turn unto the Lord our God by true and unfeigned Repentance, acknowledging our Faults, and seeking his face.
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And this must be performed by all without exception:
And this must be performed by all without exception:
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for as Chrysostomes comparison is, In cythera non satìs est, in uno tantùm nervo concentum efficere;
for as Chrysostomes comparison is, In cythera non satìs est, in Uno tantùm nervo concentum efficere;
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universos oportet percuti, & numerosè & decenter:
universos oportet percuti, & numerosè & Decenter:
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Ità, &c. Like as upon an harp it is not sufficient to the expression of a full harmony, to strike one string;
Ità, etc. Like as upon an harp it is not sufficient to the expression of a full harmony, to strike one string;
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but they must all be touched, and that in due measure and proportion:
but they must all be touched, and that in due measure and proportion:
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So that the melody of our repentance may sound sweetly in the eares of the Lord, it is to be performed not by one,
So that the melody of our Repentance may found sweetly in the ears of the Lord, it is to be performed not by one,
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or by some few, but with an universall harmonie of all estates and degrees, and according to the rule and direction of the Word and Spirit of God. or by Some few, but with an universal harmony of all estates and Degrees, and according to the Rule and direction of the Word and Spirit of God.
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Let us therefore all and some, great and small, sorrow with Hezekiah, weep bitterly with Peter;
Let us Therefore all and Some, great and small, sorrow with Hezekiah, weep bitterly with Peter;
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let our hearts melt with Josiah, and let us with David cause our beds to swimme,
let our hearts melt with Josiah, and let us with David cause our Beds to swim,
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1739
and water our couch with our teares. and water our couch with our tears.
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1740
Let us fall down at his footstool, and cry, Peccavimus; We have sinned, Lord, we have sinned;
Let us fallen down At his footstool, and cry, Peccavimus; We have sinned, Lord, we have sinned;
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1741
wo unto us that we have so done; but have mercy upon us deare God, have mercy upon us;
woe unto us that we have so done; but have mercy upon us deer God, have mercy upon us;
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yea again have mercy upon us; and according to the multitude of thy mercies do away our offences. yea again have mercy upon us; and according to the multitude of thy Mercies do away our offences.
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And let us all amend our lives, forsake our sinnes, cease to do evil, and learn to do well:
And let us all amend our lives, forsake our Sins, cease to do evil, and Learn to do well:
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and then though our sinnes were as crimson, they shall be made white as snow: though they were red like scarlet, they shall be as wooll.
and then though our Sins were as crimson, they shall be made white as snow: though they were read like scarlet, they shall be as wool.
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Oh beloved, let us beware and be warned in time, let us be wiser then Israel and Judah;
O Beloved, let us beware and be warned in time, let us be Wiser then Israel and Judah;
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for they would not return, acknowledge their fault, and seek Gods face; and therefore you know what a wofull and unparallelled desolation did overtake them. Optimum est alienâ insaniá frui:
for they would not return, acknowledge their fault, and seek God's face; and Therefore you know what a woeful and unparalleled desolation did overtake them. Optimum est alienâ insaniá frui:
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Happy are we if their folly be our warning. Happy Are we if their folly be our warning.
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God is indeed a God of mercy, and (as David saith) his mercy is over all his works:
God is indeed a God of mercy, and (as David Says) his mercy is over all his works:
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yet is he also just, and if he be provoked too farre, Patientia laesa vertitur in furorem:
yet is he also just, and if he be provoked too Far, Patientia laesa vertitur in furorem:
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1750
His patience too farre abused, turneth at the last into fury. His patience too Far abused, turns At the last into fury.
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1751
Take heed therefore, for if the flie play too long with the candle, at the last she scorcheth her wings, and loseth her life;
Take heed Therefore, for if the fly play too long with the candle, At the last she scorcheth her wings, and loses her life;
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so if the sinner dallie too long with God, he is in danger of scorching his soul with the fire of hell, and perishing eternally.
so if the sinner dally too long with God, he is in danger of scorching his soul with the fire of hell, and perishing eternally.
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Object. But we have peace and tranquillity (may some say) and therefore what relation hath all this to us?Object. But we have peace and tranquillity (may Some say) and Therefore what Relation hath all this to us?
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Sol. We have the more cause to fear and look about us; for all this while the Lord doth but shew his forbearance, and expect our repentance:Sol. We have the more cause to Fear and look about us; for all this while the Lord does but show his forbearance, and expect our Repentance:
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and if in stead thereof we continue wicked and ungodly, we shall in the end finde the truth of that of the Apostle, That when we shall say peace and safety,
and if in stead thereof we continue wicked and ungodly, we shall in the end find the truth of that of the Apostle, That when we shall say peace and safety,
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then sudden destruction shall come upon us as travail upon a woman with childe, and we shall not escape. then sudden destruction shall come upon us as travail upon a woman with child, and we shall not escape.
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Beware then, for the arrows of the Lord are very swift, & strike very suddenly.
Beware then, for the arrows of the Lord Are very swift, & strike very suddenly.
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1758
Little thought Sodom and Gomorrha, when they pressed about the doores of Lots house, to satisfie their filthy lust upon the strangers which he had entertained, that they should the very next day be burnt to ashes with fire and brimstone from heaven.
Little Thought Sodom and Gomorrha, when they pressed about the doors of Lots house, to satisfy their filthy lust upon the Strangers which he had entertained, that they should the very next day be burned to Ashes with fire and brimstone from heaven.
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Little thought Absalom, marching in battell array in the morning, that he should the same day be hanged on an oak by the hair of his head, thrust through with darts,
Little Thought Absalom, marching in battle array in the morning, that he should the same day be hanged on an oak by the hair of his head, thrust through with darts,
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1760
and ignominiously cast into a pit, and covered with stones. and ignominiously cast into a pit, and covered with stones.
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Little thought Jezabel, when with her painted face she stood in a window of her palace in Samaria, perking and braving over Jehu with that opprobrious taunt, Had Zimri peace which slew his master? that she should that very day be troden under foot of horses, and eaten of dogs.
Little Thought Jezebel, when with her painted face she stood in a window of her palace in Samaria, perking and braving over Jehu with that opprobrious taunt, Had Zimri peace which slew his master? that she should that very day be trodden under foot of Horses, and eaten of Dogs.
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1762
Little did Nebuchadnezzar think, when he walked in the royall palace of Babel, and said, Is not this great Babel that I have built for the house of the kingdome, by the might of my power,
Little did Nebuchadnezzar think, when he walked in the royal palace of Babel, and said, Is not this great Babel that I have built for the house of the Kingdom, by the might of my power,
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1763
and for the honour of my Majestie? that the same houre he should be driven from men,
and for the honour of my Majesty? that the same hour he should be driven from men,
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and eat grasse as an ox, till his hairs were grown as eagles feathers, and his nails like birds claws. and eat grass as an ox, till his hairs were grown as Eagles Feathers, and his nails like Birds claws.
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Little thought the rich Carle in the Gospel (when he was so busie in pulling down his barns, and building greater wherein to lay up his fruits ) of that sentence from God, Stulte, hac nocte, &c. Thou fool, this night will they fetch away thy soul from thee.
Little Thought the rich Carl in the Gospel (when he was so busy in pulling down his Barns, and building greater wherein to lay up his fruits) of that sentence from God, Stulte, hac nocte, etc. Thou fool, this night will they fetch away thy soul from thee.
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Little thought Lots wife when the Angel led her by the hand out of Sodom, and charged her not to look behinde her, that she should the same houre be turned into a pillar of salt.
Little Thought Lots wife when the Angel led her by the hand out of Sodom, and charged her not to look behind her, that she should the same hour be turned into a pillar of salt.
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And surely the Lord is the same for ever;
And surely the Lord is the same for ever;
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and therefore if we despise his chastisement, and will not acknowledge our faults, and seek his face;
and Therefore if we despise his chastisement, and will not acknowledge our Faults, and seek his face;
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1769
he will whet his sword, and bend his bow, and go to his quiver, and take forth a strong and swift arrow, a sweating sicknesse, or a sweeping plague, &c. and suddenly smite us therewith:
he will whet his sword, and bend his bow, and go to his quiver, and take forth a strong and swift arrow, a sweating sickness, or a sweeping plague, etc. and suddenly smite us therewith:
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or (which is more dreadfull) go and return unto his place, departing from us, withdrawing his gracious presence,
or (which is more dreadful) go and return unto his place, departing from us, withdrawing his gracious presence,
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1771
and leaving us unto our selves, and delivering us into the cruell hands of them that hate us. To conclude;
and leaving us unto our selves, and delivering us into the cruel hands of them that hate us. To conclude;
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1772
let us therefore return unto our God in confession, contrition, and true repentance; let our teares shew our sorrow, our sorrow work repentance not to be repented of,
let us Therefore return unto our God in Confessi, contrition, and true Repentance; let our tears show our sorrow, our sorrow work Repentance not to be repented of,
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1773
and our repentance be the beginning of a new life in holinesse and righteousnesse before God.
and our Repentance be the beginning of a new life in holiness and righteousness before God.
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So will he be graciously present with us, and open the windows of heaven, and poure down blessings upon us in this life,
So will he be graciously present with us, and open the windows of heaven, and pour down blessings upon us in this life,
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1775
and crown us with everlasting glory in the life to come.
and crown us with everlasting glory in the life to come.
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1776
To which blessed estate he bring us, who hath so dearely bought us with the price of his most precious bloud:
To which blessed estate he bring us, who hath so dearly bought us with the price of his most precious blood:
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1777
to Whom with the Father, and the holy Spirit, we render and ascribe all possible praise, glory,
to Whom with the Father, and the holy Spirit, we render and ascribe all possible praise, glory,
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1778
and thanksgiving, now at this present, and for evermore. AMEN. FINIS.
and thanksgiving, now At this present, and for evermore. AMEN. FINIS.
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1779
HEB. 12. verse 1. HEBREW. 12. verse 1.
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Wherefore let us also, seeing that we are compassed with so great a cloud of witnesses, cast away every thing that presseth down,
Wherefore let us also, seeing that we Are compassed with so great a cloud of Witnesses, cast away every thing that Presseth down,
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and the sinne that hangeth so fast on: let us run with patience the race that is set before us.
and the sin that hangs so fast on: let us run with patience the raze that is Set before us.
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1782
I Am loath to spend time in speaking by way of preamble, of the authour, or stile, and phrase of this epistle:
I Am loath to spend time in speaking by Way of preamble, of the author, or style, and phrase of this epistle:
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1783
Onely in brief, you may please to take notice, that the whole epistle is a kinde of Syllogism,
Only in brief, you may please to take notice, that the Whole epistle is a kind of Syllogism,
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1784
though expansà manu, in a rhetoricall manner.
though expansà manu, in a rhetorical manner.
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1785
The Proposition and Assumption whereof are in the former part, unto the words of my text:
The Proposition and Assump whereof Are in the former part, unto the words of my text:
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And the Conclusion from thence unto the end.
And the Conclusion from thence unto the end.
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1787
This whole verse that I have made choice to treat of at this time, is Oratio translatitia, a borrowed or figurative speech, or continued Metaphor throughout.
This Whole verse that I have made choice to Treat of At this time, is Oratio translatitia, a borrowed or figurative speech, or continued Metaphor throughout.
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The generall scope, and argument whereof, is matter of exhortation. And for orders sake, I divide it into two parts.
The general scope, and argument whereof, is matter of exhortation. And for order sake, I divide it into two parts.
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1. The exhortation it self, or the matter whereunto we are exhorted, in these words, Let us runne the race that is set before us.
1. The exhortation it self, or the matter whereunto we Are exhorted, in these words, Let us run the raze that is Set before us.
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2. The circumstances whereby the Apostle inforceth his exhortation; which are these three: 1. An inducement or motive;
2. The Circumstances whereby the Apostle enforceth his exhortation; which Are these three: 1. an inducement or motive;
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Seeing that we are compassed with so great a cloud of witnesses. Seeing that we Are compassed with so great a cloud of Witnesses.
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2. A direction how to prepare, & fit our selves to the performance of the dutie to which we are exhorted;
2. A direction how to prepare, & fit our selves to the performance of the duty to which we Are exhorted;
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Casting away every thing that presseth down, and the sinne which hangeth so fast on us. Casting away every thing that Presseth down, and the sin which hangs so fast on us.
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3. The manner how we are to runne this race; With patience. This shall suffice for the Analyticall resolution of the words;
3. The manner how we Are to run this raze; With patience. This shall suffice for the Analytical resolution of the words;
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for these points thus enfolded in order, will (as I suppose) make the whole matter plain and evident.
for these points thus enfolded in order, will (as I suppose) make the Whole matter plain and evident.
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1. We are to consider the exhortation it self, in these words; Let us runne the race that is set before us.
1. We Are to Consider the exhortation it self, in these words; Let us run the raze that is Set before us.
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It is a Metaphoricall speech familiarly used in the writings of this Apostle, as appeareth not onely here,
It is a Metaphorical speech familiarly used in the writings of this Apostle, as appears not only Here,
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but also in sundrie other places of his epistles: for so he speaketh to the Corinthians;
but also in sundry other places of his Epistles: for so he speaks to the Corinthians;
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Know ye not, that they which runne in a race, runne all; yet one receiveth the prize? So runne that ye may obtain. And to the Philippians; Know you not, that they which run in a raze, run all; yet one receives the prize? So run that you may obtain. And to the Philippians;
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1800
And follow hard towards the mark, for the prize of the high calling of God in Christ Jesus. And follow hard towards the mark, for the prize of the high calling of God in christ jesus.
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1801
And by this Metaphor the Apostle admonisheth us of the condition of our life, which is like a race, wherein runners do exercise themselves, and strive for the prize.
And by this Metaphor the Apostle Admonisheth us of the condition of our life, which is like a raze, wherein runners do exercise themselves, and strive for the prize.
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Chrysostom setteth out this Metaphor more plainly and fully, affirming our life, to be a race, the law and the gospel, to be the two rails or lists; God and the Saints, to be spectatours: that we are the runners, and that Jesus is at the goale or mark, as a rewarder, to give the prize, which is eternall life.
Chrysostom sets out this Metaphor more plainly and Fully, affirming our life, to be a raze, the law and the gospel, to be the two rails or lists; God and the Saints, to be spectators: that we Are the runners, and that jesus is At the goal or mark, as a rewarder, to give the prize, which is Eternal life.
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1803
The life therefore of a Christian is not (as the carnall professour accounteth it) a stool and a cushion, matter of ease.
The life Therefore of a Christian is not (as the carnal professor accounteth it) a stool and a cushion, matter of ease.
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1804
We must not think to be carried to heaven in a feather-bed; our faith is not sedentaria fides, a sitting, but a running faith; not an idle, but a working faith;
We must not think to be carried to heaven in a featherbed; our faith is not sedentaria fides, a sitting, but a running faith; not an idle, but a working faith;
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1805
if the Poet said truely, Qui studet optatam cursu contingere metam, Multa tulit, fecitque puer, sudavit,
if the Poet said truly, Qui studet optatam cursu contingere Metam, Multa tulit, fecitque puer, sudavit,
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1806
& alsit, Abstinuit Venere, & vino, &c.
& alsit, Abstinuit Venere, & vino, etc.
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1807
If such as runne for an earthly prize, (which commonly is nothing but a whiffe of vain glorie, which perisheth in the enjoying) endure so much both in preparing themselves, and also performing the race;
If such as run for an earthly prize, (which commonly is nothing but a whiff of vain glory, which Perishes in the enjoying) endure so much both in preparing themselves, and also performing the raze;
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1808
then what pains, what labour should seem too great to us, which runne for a heavenly and everlasting prize? we must not conceive that we are brought into this life, ad otium & delicias; to be idle and voluptuous;
then what pains, what labour should seem too great to us, which run for a heavenly and everlasting prize? we must not conceive that we Are brought into this life, and otium & Delicias; to be idle and voluptuous;
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1809
but to sustain labour, and endure pains and sweat; not to see others runne, but to runne our selves.
but to sustain labour, and endure pains and sweat; not to see Others run, but to run our selves.
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1810
And therefore we are not to dream of ease and pleasure, in the possession of Christianitie,
And Therefore we Are not to dream of ease and pleasure, in the possession of Christianity,
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1811
but let us runne. This life is via regni, non regnum; but the way to the kingdome, not the kingdome it self.
but let us run. This life is via Regni, non Kingdom; but the Way to the Kingdom, not the Kingdom it self.
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1812
There is no expecting the prize, untill the race be ended.
There is no expecting the prize, until the raze be ended.
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1813
We must not look for the crown of righteousnesse, with S. Paul, untill with him, we have sought the good sight, finished our course, and kept the faith. Let us runne the race.
We must not look for the crown of righteousness, with S. Paul, until with him, we have sought the good sighed, finished our course, and kept the faith. Let us run the raze.
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] A race is a swift motion, with all earnestnesse and striving: and such must our progresse be in the way to heaven:] A raze is a swift motion, with all earnestness and striving: and such must our progress be in the Way to heaven:
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1815
not creeping like snails, but swift as an eagle, following or pressing hard towards the mark, for the prize of the high calling of God, in Christ Jesus.
not creeping like snails, but swift as an Eagl, following or pressing hard towards the mark, for the prize of the high calling of God, in christ jesus.
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1816
The originall word NONLATINALPHABET, is observed to signifie both the place to runne in, which the Latines call stadium, a race-plot, & also the action it self of running therein.
The original word, is observed to signify both the place to run in, which the Latins call stadium, a race-plot, & also the actium it self of running therein.
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1817
And in the proprietie of the signification thereof, it pointeth out the manner of the race which we are to runne, viz. that it must be performed with labour and striving, more athletarum, after the manner of champions, or wrestlers:
And in the propriety of the signification thereof, it pointeth out the manner of the raze which we Are to run, viz. that it must be performed with labour and striving, more athletarum, After the manner of champions, or wrestlers:
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for so I finde the word used by our Apostle in the 4. verse of this chapter, Ye have not yet resisted unto bloud, NONLATINALPHABET, striving against sinne. And therefore Job compareth the life of man to a warfare upon earth. And the Apostle affirmeth the way to heaven, to be through many afflictions. Which moved him to encourage Timothie,
for so I find the word used by our Apostle in the 4. verse of this chapter, You have not yet resisted unto blood,, striving against sin. And Therefore Job compareth the life of man to a warfare upon earth. And the Apostle Affirmeth the Way to heaven, to be through many afflictions. Which moved him to encourage Timothy,
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and stirre him up in these words, Thou therefore suffer affliction, as a good souldier of Jesus Christ.
and stir him up in these words, Thou Therefore suffer affliction, as a good soldier of jesus christ.
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1820
In the race we shall meet, and must encounter with enemies:
In the raze we shall meet, and must encounter with enemies:
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though it be a race, yet it is Certamen cursorium; a running fight, or a fighting race, whether you please.
though it be a raze, yet it is Certamen cursorium; a running fight, or a fighting raze, whither you please.
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1822
And therefore the Apostle directs us to put on armour, even the whole armour of God, instructing us in every part thereof, from the head to the foot:
And Therefore the Apostle directs us to put on armour, even the Whole armour of God, instructing us in every part thereof, from the head to the foot:
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1823
and that being so armed, we play the souldiers, and fight a good fight. And indeed,
and that being so armed, we play the Soldiers, and fight a good fight. And indeed,
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1824
if the race and way were plain, and without impediments, there needed no such earnest exhortation, to inforce us to enter into it;
if the raze and Way were plain, and without impediments, there needed no such earnest exhortation, to enforce us to enter into it;
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1825
for who would refuse? But we must runne with resolution to out-runne, and to overthrow whatsoever doth oppose us in the way.
for who would refuse? But we must run with resolution to outrun, and to overthrow whatsoever does oppose us in the Way.
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1826
We must be like those Jews which repaired the Temple in the time of Nehemiah, which being beset with many enemies seeking to oppose and hinder them, wrought upon the wall with one hand,
We must be like those jews which repaired the Temple in the time of Nehemiah, which being beset with many enemies seeking to oppose and hinder them, wrought upon the wall with one hand,
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1827
and with the other held the sword, ready to defend themselves, and beat back others that would attempt to hinder them:and with the other held the sword, ready to defend themselves, and beatrice back Others that would attempt to hinder them:
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1828
so must we be expedite and nimble in gathering up our feet to runne the race toward heaven;
so must we be expedite and nimble in gathering up our feet to run the raze towards heaven;
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1829
and yet withall carry our weapons in our hands, ready to beat back and overthrow all such enemies as shall oppose us, stop our course,
and yet withal carry our weapons in our hands, ready to beatrice back and overthrow all such enemies as shall oppose us, stop our course,
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1830
or turn us out of the way. If this was not so, every one would be ready to enter into the race:
or turn us out of the Way. If this was not so, every one would be ready to enter into the raze:
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1831
but Hinc illae lacrymae; this is that which discourageth the carnall man:
but Hinc Those lacrymae; this is that which Discourageth the carnal man:
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1832
he would gladly go to heaven, but he cannot endure to heare of this labour and pains, this running, and sweating, and fighting.
he would gladly go to heaven, but he cannot endure to hear of this labour and pains, this running, and sweating, and fighting.
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1833
He could heartily wish, with the sonnes of Zebedeus, to sit at the right hand or left hand of Christ in his kingdome:
He could heartily wish, with the Sons of Zebedee, to fit At the right hand or left hand of christ in his Kingdom:
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1834
but he cannot endure to heare of drinking of his cup, nor being baptized with his baptisme of the crosse:
but he cannot endure to hear of drinking of his cup, nor being baptised with his Baptism of the cross:
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1835
seeing heaven must cost so deare, he had rather bid it farewell, and with Demas, embrace this present world. But what race is it, that with so much labour and pains, courage and fortitude must be performed of us? Let the Apostle answer in his own words, The race that is set before us.
seeing heaven must cost so deer, he had rather bid it farewell, and with Demas, embrace this present world. But what raze is it, that with so much labour and pains, courage and fortitude must be performed of us? Let the Apostle answer in his own words, The raze that is Set before us.
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The wicked run in their race, and that very swiftly, and with great resolution:
The wicked run in their raze, and that very swiftly, and with great resolution:
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1837
Every one turneth to his race, as the horse rusheth into the battell, through thick and thin, no dromedarie swifter: but alas! Every one turns to his raze, as the horse Rushes into the battle, through thick and thin, no dromedary swifter: but alas!
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1838
it is not in the race set before us, but in a race of their own choosing;
it is not in the raze Set before us, but in a raze of their own choosing;
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1839
not in the strait way that leadeth unto life, but in the by-paths of sin which lead unto destruction,
not in the strait Way that leads unto life, but in the bypaths of since which led unto destruction,
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1840
and the broad way which tendeth unto hell and damnation. We must not runne thus;
and the broad Way which tendeth unto hell and damnation. We must not run thus;
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1841
for then the swifter we are, the more we hasten to our destruction, and the sooner we arrive at hell gates.
for then the swifter we Are, the more we hasten to our destruction, and the sooner we arrive At hell gates.
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1842
But our race must be the race set before us, our course is limited;
But our raze must be the raze Set before us, our course is limited;
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1843
we must be sure to keep within the two lists or rails of the Law and the Gospel, wherein God hath set and pointed out this race before us.
we must be sure to keep within the two lists or rails of the Law and the Gospel, wherein God hath Set and pointed out this raze before us.
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1844
For therein every Christian may finde out a double race appointed by God for him to runne;
For therein every Christian may find out a double raze appointed by God for him to run;
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1. The generall race of Christianitie, which all without exception are bound to runne: and it is that which David promiseth to perform;
1. The general raze of Christianity, which all without exception Are bound to run: and it is that which David promises to perform;
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1846
I will runne the way of thy commandments. I will run the Way of thy Commandments.
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1847
2. The particular race of every man his vocation or calling, concerning which the Apostle hath an expresse rule;
2. The particular raze of every man his vocation or calling, Concerning which the Apostle hath an express Rule;
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1848
As God hath distributed to every man, as the Lord hath called every one, so let him walk. As God hath distributed to every man, as the Lord hath called every one, so let him walk.
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1849
And again, Let every man abide in the same calling wherein he was called.
And again, Let every man abide in the same calling wherein he was called.
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For both these callings we have full and absolute direction in the word of God, in the Law and the Gospel;
For both these callings we have full and absolute direction in the word of God, in the Law and the Gospel;
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1851
and whatsoever we finde therein commended unto us, that is the race set before us. This therefore doth directly crosse a double point of Poperie.
and whatsoever we find therein commended unto us, that is the raze Set before us. This Therefore does directly cross a double point of Popery.
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1852
First, their voluntary afflicting themselves by whippings, pilgrimages, and such other like inventions of their own brain,
First, their voluntary afflicting themselves by whippings, Pilgrimages, and such other like Inventions of their own brain,
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1853
for which they have no ground from the word of God, neither Law nor Gospel.
for which they have no ground from the word of God, neither Law nor Gospel.
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1854
This is not to take up the crosse of Christ and beare it, but to devise and frame a crosse unto themselves of their own devising.
This is not to take up the cross of christ and bear it, but to devise and frame a cross unto themselves of their own devising.
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1855
This is not to runne the race set before us;
This is not to run the raze Set before us;
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1856
but a race of their own inventing, as if they were wiser then Christ, and could finde out a better way to heaven,
but a raze of their own inventing, as if they were Wiser then christ, and could find out a better Way to heaven,
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1857
then he hath set before us in his Gospel.
then he hath Set before us in his Gospel.
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1858
Secondly, the like may be said of all manner of will-worship, whereof the greatest part of the religion of the Church of Rome consisteth;
Secondly, the like may be said of all manner of will-worship, whereof the greatest part of the Religion of the Church of Rome Consisteth;
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1859
viz. their holy water, their holy ashes, pilgrimages, adoration of reliques, &c. whereof our Saviour Christ saith, In vain ye worship me, teaching for doctrines the commandments of men: viz. their holy water, their holy Ashes, Pilgrimages, adoration of Relics, etc. whereof our Saviour christ Says, In vain you worship me, teaching for doctrines the Commandments of men:
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1860
all which when they shall plead by way of merit at the last day, Christ will answer them as God did sometime the Jews in the like case, Who required these things at your hands? For these are not the race set before us,
all which when they shall plead by Way of merit At the last day, christ will answer them as God did sometime the jews in the like case, Who required these things At your hands? For these Are not the raze Set before us,
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1861
but idle inventions and traditions of men.
but idle Inventions and traditions of men.
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1862
To conclude, by this phrase of speech, the Apostle implieth, that God is NONLATINALPHABET, a race-master, who bringeth us into this world,
To conclude, by this phrase of speech, the Apostle Implies, that God is, a race-master, who brings us into this world,
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1863
as into a race, to runne, and out-runne;
as into a raze, to run, and outrun;
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1864
to strive and fight, before he give us the prize, which is the crown of glorie:
to strive and fight, before he give us the prize, which is the crown of glory:
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1865
and therefore our race must be directed according to his will, or else we runne in vain, and lose the prize.
and Therefore our raze must be directed according to his will, or Else we run in vain, and loose the prize.
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1866
This consideration of the Authour, or Master of the race, doth yeeld unto us a double use.
This consideration of the Author, or Master of the raze, does yield unto us a double use.
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1867
1. To stirre us up with cheerfulnesse and alacritie in running this spirituall race;
1. To stir us up with cheerfulness and alacrity in running this spiritual raze;
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1868
because we have Deum praesidem cum coelesti brabio, God the president of the race with the heavenly prize.
Because we have God praesidem cum Coelesti brabio, God the president of the raze with the heavenly prize.
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1869
Which cannot but notably encourage us in the way of pietie, and an holy conversation;
Which cannot but notably encourage us in the Way of piety, and an holy Conversation;
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1870
according to that which is said of our Saviour Jesus Christ, that, For the joy that was set before him, he endured the crosse, despising the shame,
according to that which is said of our Saviour jesus christ, that, For the joy that was Set before him, he endured the cross, despising the shame,
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1871
and is set at the right hand of the throne of God. and is Set At the right hand of the throne of God.
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1872
2. The will and presence of God ought to arm us with patience and constancie against all manner of wearinesse, trouble, and difficultie in this race;
2. The will and presence of God ought to arm us with patience and constancy against all manner of weariness, trouble, and difficulty in this raze;
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1873
especially remembring that of the Apostle, God is faithfull, and will not suffer us to be tempted above that we be able,
especially remembering that of the Apostle, God is faithful, and will not suffer us to be tempted above that we be able,
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1874
but will with the temptation also make away to escape, that we may be able to bear it: but will with the temptation also make away to escape, that we may be able to bear it:
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1875
for it is as if our Saviour Christ should reach out the heavenly crown towards us, and say, Here it is; winne it, and weare it:
for it is as if our Saviour christ should reach out the heavenly crown towards us, and say, Here it is; win it, and wear it:
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1876
or (as Austine saith) as if God should crie from heaven, Specto vos, luctamini adjuvabo, vincite ego vos coronabo;
or (as Augustine Says) as if God should cry from heaven, Specto vos, luctamini adjuvabo, vincite ego vos coronabo;
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1877
I behold, strive and I will help you, overcome and I will crown you. For so he promised unto the Church of Smyrna;I behold, strive and I will help you, overcome and I will crown you. For so he promised unto the Church of Smyrna;
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1878
Be thou faithfull unto the death, and I will give thee the crown of life. And thus much shall suffice concerning the exhortation. Be thou faithful unto the death, and I will give thee the crown of life. And thus much shall suffice Concerning the exhortation.
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1879
2. We are to treat of the circumstances inforcing the exhortation, which before appeared to be three.
2. We Are to Treat of the Circumstances enforcing the exhortation, which before appeared to be three.
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1880
I shall not need to repeat them, but to handle them in order.
I shall not need to repeat them, but to handle them in order.
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1881
1. The first, which offereth it self to our consideration, is the motive, or inducement to excite us to the practise of this dutie, in these words, Wherefore seeing that we are compassed with so great a cloud of witnesses.
1. The First, which Offereth it self to our consideration, is the motive, or inducement to excite us to the practice of this duty, in these words, Wherefore seeing that we Are compassed with so great a cloud of Witnesses.
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1882
In this inference wherefore, he sheweth to what end it was that he recited so long a catalogue of Saints, whose faith was famous,
In this Inference Wherefore, he shows to what end it was that he recited so long a catalogue of Saints, whose faith was famous,
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1883
and excelled under the law, viz. that by their example he might excite and encourage us to tread in their steps, and follow their example.
and excelled under the law, viz. that by their Exampl he might excite and encourage us to tread in their steps, and follow their Exampl.
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1884
And there is an emphasis in these words, NONLATINALPHABET, let us also: If they did so happily runne the race,
And there is an emphasis in these words,, let us also: If they did so happily run the raze,
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1885
& finish their course, much more ought we to do the like, because of our happie estate above theirs, God providing a better thing for us, that they without us should not be perfect;
& finish their course, much more ought we to do the like, Because of our happy estate above theirs, God providing a better thing for us, that they without us should not be perfect;
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1886
they but expecting and desiring that which we have seen in the full complement.
they but expecting and desiring that which we have seen in the full compliment.
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1887
The Apostle draweth his argument ab exemplo, because examples are matter of sense, and for the most part move more then precepts:
The Apostle draws his argument ab exemplo, Because Examples Are matter of sense, and for the most part move more then Precepts:
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1888
and also to shew that he doth not perswade us to an impossibilitie; because he sheweth apparently that it hath been done by others before us.
and also to show that he does not persuade us to an impossibility; Because he shows apparently that it hath been done by Others before us.
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1889
It is in effect the same with that of Saint James, Take (my brethren) the Prophets for an ensample of suffering adversitie, and of long patience:
It is in Effect the same with that of Saint James, Take (my brothers) the prophets for an ensample of suffering adversity, and of long patience:
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1890
as if he had said, Look upon the examples of the Prophets, Patriarchs, & Saints of God, which have runne the race with faith and patience before you.
as if he had said, Look upon the Examples of the prophets, Patriarchs, & Saints of God, which have run the raze with faith and patience before you.
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1891
But let us consider the words themselves: Seeing that we are compassed with so great a cloud of witnesses.
But let us Consider the words themselves: Seeing that we Are compassed with so great a cloud of Witnesses.
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1892
Wherein we may observe three things. 1. Why it is called a cloud. 2. Why it is termed great. 3. Whereof it is said to consist; viz. of witnesses.
Wherein we may observe three things. 1. Why it is called a cloud. 2. Why it is termed great. 3. Whereof it is said to consist; viz. of Witnesses.
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1893
1. The word cloud is here used Metaphorically, pro condensata & copiosa Patrum multitudine; for the copious and condensate multitude of the Fathers.
1. The word cloud is Here used Metaphorically, Pro condensata & Copiosa Patrum multitudine; for the copious and condensate multitude of the Father's.
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1894
And they are so called (according to the ancient Fathers) for two reasons: the one whereof is taken from the Cause, and the other from the Effect. 1. From the cause;
And they Are so called (according to the ancient Father's) for two Reasons: the one whereof is taken from the Cause, and the other from the Effect. 1. From the cause;
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1895
viz. As clouds are by the heat of the sunne extracted or exhaled out of the grosse substance of the elements of the earth and water;viz. As Clouds Are by the heat of the sun extracted or exhaled out of the gross substance of the elements of the earth and water;
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1896
but being elevated and sublimed towards the upper region of the aire, are rarefied and made of a more subtile and celestiall nature:
but being elevated and sublimed towards the upper region of the air, Are rarefied and made of a more subtle and celestial nature:
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1897
So the Saints of God are by the Sunne of righteousnesse, as it were, exhaled out of the grosse and sinfull masse of mankinde lost in Adam;
So the Saints of God Are by the Sun of righteousness, as it were, exhaled out of the gross and sinful mass of mankind lost in Adam;
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1898
but are by him sublimed and transformed into a more excellent, spirituall, and heavenly nature, and at the last translated into heaven it self.
but Are by him sublimed and transformed into a more excellent, spiritual, and heavenly nature, and At the last translated into heaven it self.
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1899
So Elias was a man subject to the like infirmities as we are; and yet went up by a whirlwinde into heaven.
So Elias was a man Subject to the like infirmities as we Are; and yet went up by a whirlwind into heaven.
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1900
But especially hereunto alludeth that of our Saviour Christ himself, And I, if I be lifted up from the earth, will draw all men unto me. 2. From the effect;
But especially hereunto alludeth that of our Saviour christ himself, And I, if I be lifted up from the earth, will draw all men unto me. 2. From the Effect;
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1901
because they produce a parallell effect with the clouds; not clouds without rain, but clouds that drop down righteousnesse;
Because they produce a parallel Effect with the Clouds; not Clouds without rain, but Clouds that drop down righteousness;
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1902
like unto a cloud of dew in the heat of harvest. For so are Lyra his words;
like unto a cloud of due in the heat of harvest. For so Are Lyra his words;
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1903
Propter vitae fastigium, & doctrinae stillicidium, congregatio Sanctorum dicitur nubes; Propter vitae fastigium, & Doctrine stillicidium, Congregation Sanctorum dicitur Clouds;
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1904
For the excellencie of their lives, and the sweet distilling showers of their doctrine, the societie of the Saints is called a cloud. For the excellency of their lives, and the sweet distilling showers of their Doctrine, the society of the Saints is called a cloud.
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1905
For like as sweet showers of rain falling from the clouds, refresh the dry and thirsty ground;
For like as sweet showers of rain falling from the Clouds, refresh the dry and thirsty ground;
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1906
so do the examples of the faith and holinesse of the Saints, and the patience of the Martyrs of Christ Jesus, together with the sweet distilling drops of their heavenly doctrine, refresh those that are in the fiery triall. Sanguis martyrum est semen Ecclesiae;
so do the Examples of the faith and holiness of the Saints, and the patience of the Martyrs of christ jesus, together with the sweet distilling drops of their heavenly Doctrine, refresh those that Are in the fiery trial. Sanguis Martyrs est semen Ecclesiae;
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1907
The bloud of the Martyrs is the seed of the Church. The blood of the Martyrs is the seed of the Church.
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1908
To these two reasons of the ancient Fathers, Mr. Perkins hath added a third, viz. that as the children of Israel had their cloud to guide and direct them through the vast wildernesse unto the land of Canaan;
To these two Reasons of the ancient Father's, Mr. Perkins hath added a third, viz. that as the children of Israel had their cloud to guide and Direct them through the vast Wilderness unto the land of Canaan;
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1909
so now also, that the Church or Israel of God might not be destitute of a cloud for their direction through the wildernesse of this world to the spirituall Canaan, the land of everlasting life, this cloud of witnesses is propounded as their pattern.
so now also, that the Church or Israel of God might not be destitute of a cloud for their direction through the Wilderness of this world to the spiritual Canaan, the land of everlasting life, this cloud of Witnesses is propounded as their pattern.
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To which purpose their eyes should be alwayes fixed upon this cloud of witnesses.
To which purpose their eyes should be always fixed upon this cloud of Witnesses.
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1911
2. It is called a great cloud, because it consists of so many thousands & myriads of Patriarchs, Prophets, Saints, and Martyrs.
2. It is called a great cloud, Because it consists of so many thousands & myriads of Patriarchs, prophets, Saints, and Martyrs.
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1912
And so much also the other epithite doth expresse, NONLATINALPHABET, compassing us about, or placed round about us:
And so much also the other epithet does express,, compassing us about, or placed round about us:
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1913
so that which way soever we turn our selves or cast our eyes (as if the whole aire was filled with this cloud) we may behold famous examples for us to imitate and follow.
so that which Way soever we turn our selves or cast our eyes (as if the Whole air was filled with this cloud) we may behold famous Examples for us to imitate and follow.
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1914
And this cloud may fitly be compared to Eliah his cloud, which at the first was but a little one, arising out of the sea like a mans hand;
And this cloud may fitly be compared to Elijah his cloud, which At the First was but a little one, arising out of the sea like a men hand;
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1915
but after a short time it overspread the heaven which was black therewith:
but After a short time it overspread the heaven which was black therewith:
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1916
so this cloud at the first appeared very small, consisting but of one single person, viz. of righteous Abel under the Law,
so this cloud At the First appeared very small, consisting but of one single person, viz. of righteous Abel under the Law,
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1917
and of Stephen the Protomartyr und•r the Gospel. But it is now increased to an exceeding greatnesse, consisting of thousand thousands.
and of Stephen the Protomartyr und•r the Gospel. But it is now increased to an exceeding greatness, consisting of thousand thousands.
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1918
3. This cloud is said to consist of witnesses; for so the Apostle stileth the Patriarchs, Prophets, Apostles, Saints, and Martyrs of Jesus Christ.
3. This cloud is said to consist of Witnesses; for so the Apostle styleth the Patriarchs, prophets, Apostles, Saints, and Martyrs of jesus christ.
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1919
And they are so called, Activè, & Passivé; Actively, and Passively.
And they Are so called, Activè, & Passivé; Actively, and Passively.
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1920
1. Actively, because they did both in their life and doctrine admirably testifie Gods goodnesse, truth, mercy, power, providence, &c. and also by their example gave a singular testimony of the excellencie of their faith and pietie, whereby onely we may please God.
1. Actively, Because they did both in their life and Doctrine admirably testify God's Goodness, truth, mercy, power, providence, etc. and also by their Exampl gave a singular testimony of the excellency of their faith and piety, whereby only we may please God.
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1921
And hereof the Apostle speaketh at large in the former chapter, from the fourth to the 34 verse.
And hereof the Apostle speaks At large in the former chapter, from the fourth to the 34 verse.
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1922
2. Passively, because they suffered with faith, patience, and constancie, manifold afflictions; and some of them martyrdome it self, for the testimonie of the truth of God,
2. Passively, Because they suffered with faith, patience, and constancy, manifold afflictions; and Some of them martyrdom it self, for the testimony of the truth of God,
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1923
and the Gospel of Jesus Christ. And this also our Apostle hath excellently set forth in the former chapter;
and the Gospel of jesus christ. And this also our Apostle hath excellently Set forth in the former chapter;
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1924
Others also were racked, and others were tried by mockings, and scourgings: yea moreover, by bonds and imprisonment. Others also were racked, and Others were tried by mockings, and scourgings: yea moreover, by bonds and imprisonment.
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1925
They were stoned, they were sawn asunder, they were tempted, were slain with the sword, they wandred up and down in sheeps skinnes and goats-skinnes, being destitute, afflicted, tormented;
They were stoned, they were sawn asunder, they were tempted, were slave with the sword, they wandered up and down in Sheep skins and Goatskins, being destitute, afflicted, tormented;
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1926
of whom the world was not worthy: they wandered in wildernesses, and mountains, and dens, and caves of the earth. of whom the world was not worthy: they wandered in Wildernesses, and Mountains, and dens, and caves of the earth.
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1927
And that is it which maketh a perfect witnesse, when the truth is sealed unto by afflictions,
And that is it which makes a perfect witness, when the truth is sealed unto by afflictions,
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1928
and (if the case so required) by laying down their lives, and shedding of their bloud• to which the original word NONLATINALPHABET agreeth;
and (if the case so required) by laying down their lives, and shedding of their bloud• to which the original word agreeth;
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1929
which may be translated either witnesses or martyrs; a Martyr being nothing else but a witnesse suffering death in the cause of Christ Jesus and his Gospel.
which may be translated either Witnesses or Martyrs; a Martyr being nothing Else but a witness suffering death in the cause of christ jesus and his Gospel.
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1930
And well may these be called witnesses: for as they have already witnessed in this kinde while they lived upon earth,
And well may these be called Witnesses: for as they have already witnessed in this kind while they lived upon earth,
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1931
so also when the Lord shall come to be a swift witnesse in judgement, this cloud of witnesses shall again compasse us about,
so also when the Lord shall come to be a swift witness in judgement, this cloud of Witnesses shall again compass us about,
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1932
and witnesse (if we hold the same course which they have done) with us; and if not, against us.
and witness (if we hold the same course which they have done) with us; and if not, against us.
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1933
This then is the inducing reason & moving cause wherewith the Apostle doth excite and encourage us to the dutie of running the race set before us;
This then is the inducing reason & moving cause wherewith the Apostle does excite and encourage us to the duty of running the raze Set before us;
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1934
viz. that seeing so many famous Saints and Martyrs have with faith and patience runne the race before us;
viz. that seeing so many famous Saints and Martyrs have with faith and patience run the raze before us;
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1935
and now (having finished their course) enjoy the prize, and sit crowned with glory in heaven;
and now (having finished their course) enjoy the prize, and fit crowned with glory in heaven;
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1936
we also (moved with their example) do with the like zeal and pietie, faith and patience, runne the race set before us;
we also (moved with their Exampl) do with the like zeal and piety, faith and patience, run the raze Set before us;
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1937
that we also in our due time may receive the prize, even the crown of glory and immortalitie.
that we also in our due time may receive the prize, even the crown of glory and immortality.
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1938
2. The Apostle doth not content himself to have exhorted and moved us to undertake the duty of running the race set before us, and also to have encouraged us thereunto by the examples of the Saints and Martyrs of Christ;
2. The Apostle does not content himself to have exhorted and moved us to undertake the duty of running the raze Set before us, and also to have encouraged us thereunto by the Examples of the Saints and Martyrs of christ;
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1939
but also knowing it to be a matter not onely of high consequence, but also of great difficultie) he proceedeth to teach us in the second circumstance,
but also knowing it to be a matter not only of high consequence, but also of great difficulty) he Proceedeth to teach us in the second circumstance,
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1940
how to prepare our selves that we may be the more fit and able to perform this great task required of us, viz. in these words (as they run in the originall) Casting away every thing that presseth down,
how to prepare our selves that we may be the more fit and able to perform this great task required of us, viz. in these words (as they run in the original) Casting away every thing that Presseth down,
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1941
and the sinne that hangeth so fast on. and the sin that hangs so fast on.
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1942
And the manner of his direction for preparation consisteth in removing such impediments as might prove heavie and troublesome,
And the manner of his direction for preparation Consisteth in removing such impediments as might prove heavy and troublesome,
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1943
and so hinder us in the race. And these impediments are here expressed, 1. in generall; 2. in particular.
and so hinder us in the raze. And these impediments Are Here expressed, 1. in general; 2. in particular.
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1944
1. In generall, he exhorteth us to cast away every thing that presseth down.
1. In general, he exhorteth us to cast away every thing that Presseth down.
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1945
The originall word NONLATINALPHABET, Beza translateth in Latin, pondus, a weight; Erasmus, onus, a burden; and others crassam & tardam molem; whatsoever is grosse, heavie,
The original word, Beza Translate in Latin, pondus, a weight; Erasmus, onus, a burden; and Others Crassam & tardam molem; whatsoever is gross, heavy,
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1946
and burdensome, or troublesome in the way. Wherein he alludeth to the Metaphor of running in a race:and burdensome, or troublesome in the Way. Wherein he alludeth to the Metaphor of running in a raze:
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1947
for like as nothing doth sooner cause the champions to come short, and lose the prize,
for like as nothing does sooner cause the champions to come short, and loose the prize,
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1948
then grossenesse of body, or any heavie burden which they sustain and carrie with them:
then grossness of body, or any heavy burden which they sustain and carry with them:
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1949
So neither is there any greater impediment to the agilitie and nimblenesse of the soul in the race and way to heaven,
So neither is there any greater impediment to the agility and nimbleness of the soul in the raze and Way to heaven,
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1950
then those things which are burdensome to the spirit, and do depresse and keep it down from mounting aloft, and soaring towards heaven.
then those things which Are burdensome to the Spirit, and do depress and keep it down from mounting aloft, and soaring towards heaven.
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1951
Of which kinde are the delights of the world, the cares of this life, the lusts of the flesh, securitie, riot,
Of which kind Are the delights of the world, the Cares of this life, the Lustiest of the Flesh, security, riot,
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1952
and whatsoever else being heavie and troublesome doth hinder us in the spirituall race.
and whatsoever Else being heavy and troublesome does hinder us in the spiritual raze.
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1953
All must be laid aside and cast away that we may runne inoffenso pede, without tripping or stumbling, without let or impediment, to the end of the race, that we may obtain the prize.
All must be laid aside and cast away that we may run inoffenso pede, without tripping or stumbling, without let or impediment, to the end of the raze, that we may obtain the prize.
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1954
Under this NONLATINALPHABET, the ancient Fathers do reduce all manner of impediments;
Under this, the ancient Father's do reduce all manner of impediments;
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1955
not onely the having or using of things unlawfull, but also the abuse, or inexpedient use of things indifferent or commanded.
not only the having or using of things unlawful, but also the abuse, or inexpedient use of things indifferent or commanded.
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1956
For prayer may be turned into sinne; and our table may be made a snare to catch us withall, and our prosperitie, our ruine.
For prayer may be turned into sin; and our table may be made a snare to catch us withal, and our Prosperity, our ruin.
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1957
The guests which were invited to the great supper, intangled themselves with farms, and oxen, and wives;
The guests which were invited to the great supper, entangled themselves with farms, and oxen, and wives;
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1958
things indifferent, and very lawfull to be used:
things indifferent, and very lawful to be used:
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1959
but yet were they so used, or rather abused by them, that they proved sufficient impediments to exclude them for ever from that heavenly supper;
but yet were they so used, or rather abused by them, that they proved sufficient impediments to exclude them for ever from that heavenly supper;
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1960
as appeareth by that peremptorie and diffinitive sentence of the Master of the feast, I say unto you, that none of those men which were bidden, shall taste of my supper.
as appears by that peremptory and definitive sentence of the Master of the feast, I say unto you, that none of those men which were bidden, shall taste of my supper.
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1961
Lawfulnesse without expediencie, is not to be followed:
Lawfulness without expediency, is not to be followed:
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1962
& therefore the Apostle doth well exhort us to use this world, as if we used it not:
& Therefore the Apostle does well exhort us to use this world, as if we used it not:
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1963
for all these worldly things must be laid aside;
for all these worldly things must be laid aside;
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1964
and with the same Apostle, be accounted as dung and cast away, so farre, or when we finde them impediments in the race and way towards heaven;
and with the same Apostle, be accounted as dung and cast away, so Far, or when we find them impediments in the raze and Way towards heaven;
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1965
that so we may not be insnared, or shackled with the gives and fetters of these earthly things.
that so we may not be Ensnared, or shackled with the gives and fetters of these earthly things.
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1966
It is dangerous to lade our selves with thick clay; which made our Saviour Christ say of a rich mans entering into heaven;
It is dangerous to lade our selves with thick clay; which made our Saviour christ say of a rich men entering into heaven;
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1967
It is easier for a camel to go through the eye of a needle, then for a rich man to enter into the kingdome of heaven. It is Easier for a camel to go through the eye of a needle, then for a rich man to enter into the Kingdom of heaven.
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1968
Yea, and S. Mark speaking of the same point, he affirmeth it to be NONLATINALPHABET, impossible with men, though all things be possible with God. To conclude:
Yea, and S. Mark speaking of the same point, he Affirmeth it to be, impossible with men, though all things be possible with God. To conclude:
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1969
it is the same in effect with that of our Saviour Christ, If thy right eye offend thee, pluck it out, and cast it from thee.
it is the same in Effect with that of our Saviour christ, If thy right eye offend thee, pluck it out, and cast it from thee.
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1970
And if thy right hand offend thee, cut it off, and cast it from thee;
And if thy right hand offend thee, Cut it off, and cast it from thee;
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1971
for it is profitable for thee that one of thy members perish, and not that thy whole body should be cast into hell. for it is profitable for thee that one of thy members perish, and not that thy Whole body should be cast into hell.
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1972
Whatsoever thou possessest in this present world, though it be as deare unto thee as thy right eye, or thy right hand;
Whatsoever thou possessest in this present world, though it be as deer unto thee as thy right eye, or thy right hand;
r-crq pns21 vv2 p-acp d j n1, cs pn31 vbb p-acp j-jn p-acp pno21 p-acp po21 j-jn n1, cc po21 j-jn n1;
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1973
yet if it prove to be an impediment unto thee in thy way or race towards heaven, cast it away and abhorre it for ever:
yet if it prove to be an impediment unto thee in thy Way or raze towards heaven, cast it away and abhor it for ever:
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1974
yea, though it be more precious then farms, and oxen, and worldly pelf;
yea, though it be more precious then farms, and oxen, and worldly pelf;
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1975
even as thy father that begat thee, thy mother that bare thee, or thy wife in thy bosome.
even as thy father that begat thee, thy mother that bore thee, or thy wife in thy bosom.
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1976
Remember that heavenly counsel which Hierome gave to Heliodorus, exhorting him to renounce this present world, and follow Christ:
remember that heavenly counsel which Jerome gave to Heliodorus, exhorting him to renounce this present world, and follow christ:
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1977
Licèt parvulus ex collo pendeat nepos, licèt sparso crine & scissis vestibus ubera quibus te nutrierat mater ostendat, licèt in limine pater jaceat; Licèt Parvulus ex Cologne pendeat nepos, licèt sparso crine & scissis vestibus ubera quibus te nutrierat mater ostendat, licèt in limine pater jaceat;
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1978
per calcatum perge patrem, siccis oculis ad vexillum crucis evola:
per calcatum perge patrem, siccis oculis ad vexillum crucis evola:
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1979
Though thy prettie smiling son hang about thy neck, though thy mother with her hair cast about her shoulders,
Though thy pretty smiling son hang about thy neck, though thy mother with her hair cast about her shoulders,
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1980
and garments rent, should hold forth and beseech thee by those breasts that once gave thee suck;
and garments rend, should hold forth and beseech thee by those breasts that once gave thee suck;
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1981
yea, though thy father should lay himself crosse the threshold to stop the passage;
yea, though thy father should lay himself cross the threshold to stop the passage;
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1982
yet trample upon him, passe over him, and with dry eyes haste thee to the banner of the crosse, the standard of Christ crucified. yet trample upon him, pass over him, and with dry eyes haste thee to the banner of the cross, the standard of christ Crucified.
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1983
And a little after, Solum pictatis genus est, in hac re esse crudelem: It is a singular kinde of pietie (saith he) to be cruell, untractable,
And a little After, Solum pictatis genus est, in hac re esse Cruel: It is a singular kind of piety (Says he) to be cruel, untractable,
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1984
or such a one as will not be intreated in this case. or such a one as will not be entreated in this case.
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1985
With such resolution therefore should we reject lusts, pleasures, riches, honours, and whatsoever else doth presse down,
With such resolution Therefore should we reject Lustiest, pleasures, riches, honours, and whatsoever Else does press down,
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1986
and hinder us in the way to heaven.
and hinder us in the Way to heaven.
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1987
For our Saviour Christ saith, If any man come to me, and hate not his father,
For our Saviour christ Says, If any man come to me, and hate not his father,
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1988
and mother, and wife, and children, and brethren, and sisters, yea and his own life also, he cannot be my disciple. and mother, and wife, and children, and brothers, and Sisters, yea and his own life also, he cannot be my disciple.
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1989
And again, He that loveth father or mother more then me, is not worthie of me.
And again, He that loves father or mother more then me, is not worthy of me.
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1990
And these are the generall impediments which must be cast away, because they presse down, and hinder us in running the race set before us.
And these Are the general impediments which must be cast away, Because they press down, and hinder us in running the raze Set before us.
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1991
2. The Apostle in particular points out the chief impediments which we must especially above all other,
2. The Apostle in particular points out the chief impediments which we must especially above all other,
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1992
as the most troublesome and dangerous, beware of, and cast away, viz. sinne. Which he doth therefore describe by a fit epithite to expresse the nature of it.
as the most troublesome and dangerous, beware of, and cast away, viz. sin. Which he does Therefore describe by a fit epithet to express the nature of it.
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1993
NONLATINALPHABET, the sinne that hangeth so fast on. Which Chrysostom saith may be taken either Actively, v•z. which doth easily circumvent us;
, the sin that hangs so fast on. Which Chrysostom Says may be taken either Actively, v•z. which does Easily circumvent us;
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1994
or Passively, viz. which may be easily circumvented by us. But I conceive the Active more properly to agree to this place;
or Passively, viz. which may be Easily circumvented by us. But I conceive the Active more properly to agree to this place;
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1995
for I suppose that the Apostles intent & scope here, was not by this epithite to extenuate,
for I suppose that the Apostles intent & scope Here, was not by this epithet to extenuate,
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1996
but rather to aggravate the trouble of sinne;
but rather to aggravate the trouble of sin;
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1997
and to set it forth as a chief and principall impediment in running the race set before us.
and to Set it forth as a chief and principal impediment in running the raze Set before us.
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1998
And according to this sense Beza doth translate it, Et peccato ad nos circumcingendos proclivi;
And according to this sense Beza does translate it, Et Peccato ad nos circumcingendos proclivi;
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1999
And the sinne which is so prone and readie to inclose close us, or compasse us about. And the sin which is so prove and ready to enclose close us, or compass us about.
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2000
Erasmus readeth it, Et tenaciter inhaerente peccato; And the sinne which doth adhere and cleave unto us:
Erasmus readeth it, Et tenaciter inhaerente Peccato; And the sin which does adhere and cleave unto us:
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2001
which agreeth in the sense, though it answer not expresly to the words;
which agreeth in the sense, though it answer not expressly to the words;
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2002
NONLATINALPHABET (as Beza observeth) being never found in that signification, though there want not some which think, that the Apostle did allude to that place of the Prophet Ezekiel, where the wicked are compared to a pot, whose rust,
(as Beza observeth) being never found in that signification, though there want not Some which think, that the Apostle did allude to that place of the Prophet Ezekielem, where the wicked Are compared to a pot, whose rust,
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2003
or scumme cleaveth so fast to it, that it cannot without great difficultie be scraped or rubbed off.
or scum cleaveth so fast to it, that it cannot without great difficulty be scraped or rubbed off.
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2004
And indeed sinne is very fitly so called from the effect, as then which nothing is more apt to compasse and inclose us,
And indeed sin is very fitly so called from the Effect, as then which nothing is more apt to compass and enclose us,
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2005
and as it were with strong bonds to detain us, & so hinder us in the race:
and as it were with strong bonds to detain us, & so hinder us in the raze:
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2006
so that when we should be nimbly running, or pressing forward toward the mark;
so that when we should be nimbly running, or pressing forward towards the mark;
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2007
our feet, the feet of our souls, which are our affections (according to S. Austine) seem to be tied,
our feet, the feet of our Souls, which Are our affections (according to S. Augustine) seem to be tied,
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2008
or settered together with the bonds of sinne and naturall corruption.
or settered together with the bonds of sin and natural corruption.
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2009
Semper est in promptu, ut cursum nostrum ad vitam beatam impediat, (saith Tremellius) It is ever at hand to hinder our progresse to everlasting life. And so Beza also; Semper est in promptu, ut Cursum nostrum ad vitam Beatific impediat, (Says Tremellius) It is ever At hand to hinder our progress to everlasting life. And so Beza also;
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2010
Nos undique peccatum obsidet, ità ut excurrere non possimus: Nos undique peccatum obsidet, ità ut excurrere non possimus:
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2011
Sinne so besiegeth us on all parts, that we cannot runne directly on to the end of the race: Sin so besiegeth us on all parts, that we cannot run directly on to the end of the raze:
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2012
yea, the nature of sinne is like a scorpion, to embrace and clasp a man, and winding the tail about to sting and destroy.
yea, the nature of sin is like a scorpion, to embrace and clasp a man, and winding the tail about to sting and destroy.
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2013
And this may be understood either Generally of all manner of sin, as hath already appeared;
And this may be understood either Generally of all manner of since, as hath already appeared;
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2014
or else in Particular of some one peculiar kinde of sin.
or Else in Particular of Some one peculiar kind of since.
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2015
And so there are too kindes to which the word NONLATINALPHABET, hanging so fast on, doth most fitly agree.
And so there Are too Kinds to which the word, hanging so fast on, does most fitly agree.
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2016
1. If we understand in particular by it, peccatum illud inhabitans in carne etiam sanctorum; that sinne dwelling in the flesh even of the regenerate:
1. If we understand in particular by it, peccatum illud inhabitants in Carnem etiam sanctorum; that sin Dwelling in the Flesh even of the regenerate:
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2017
which by no studie, labour, nor industrie can be utterly suppressed;
which by no study, labour, nor industry can be utterly suppressed;
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2018
but it will still trouble and hinder the godly, and assay to turn them out of the right way, which leadeth to life everlasting.
but it will still trouble and hinder the godly, and assay to turn them out of the right Way, which leads to life everlasting.
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2019
This is that originall concupiscence dwelling in the flesh, whereof the Apostle complains so bitterly:
This is that original concupiscence Dwelling in the Flesh, whereof the Apostle complains so bitterly:
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2020
But I see (saith he) another law in my members warring against the law of my minde, But I see (Says he) Another law in my members warring against the law of my mind,
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2021
and bringing me into captivitie to the law of sinne which is in my members.
and bringing me into captivity to the law of sin which is in my members.
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2022
O wretched man that I am, who shall deliver me from the body of this death? And elsewhere he calls it (according to divers interpreters) A prick in the flesh, the messenger of Satan to buffet him; O wretched man that I am, who shall deliver me from the body of this death? And elsewhere he calls it (according to diverse Interpreters) A prick in the Flesh, the Messenger of Satan to buffet him;
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2023
and saith, that thrise he besought the Lord that it might depart from him, but received no other answer,
and Says, that thrice he besought the Lord that it might depart from him, but received no other answer,
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2024
but My grace is sufficient for thee: and therefore it may very fitly be called NONLATINALPHABET, the sinne that hangeth so fast on.
but My grace is sufficient for thee: and Therefore it may very fitly be called, the sin that hangs so fast on.
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2025
And it seemeth that the Apostle having this experience in himself formerly, and being yet mindefull thereof, exhorteth the Hebrews especially to labour to cast it off;
And it seems that the Apostle having this experience in himself formerly, and being yet mindful thereof, exhorteth the Hebrews especially to labour to cast it off;
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2026
not that in this life it can be wholly cast away and utterly rooted out;
not that in this life it can be wholly cast away and utterly rooted out;
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2027
but yet by that grace from above, power is granted to the godly so to suppresse it, that it may not carry them away captive unto sinne, or reigne in their mortall bodies;
but yet by that grace from above, power is granted to the godly so to suppress it, that it may not carry them away captive unto sin, or Reign in their Mortal bodies;
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2028
or ensnare them suis insidiis, with his subtile stratagems.
or ensnare them suis insidiis, with his subtle stratagems.
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2029
2. If we understand it of some one particular beloved darling-sinne, wherewith a man is most delighted:
2. If we understand it of Some one particular Beloved darling-sinne, wherewith a man is most delighted:
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2030
as every man living hath first or last a peccatum in deliciis, a darling sin, which seems unto him but peccatillum, some small pettie sinne, though it be never so great.
as every man living hath First or last a peccatum in delicious, a darling since, which seems unto him but peccatillum, Some small Petty sin, though it be never so great.
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2031
And commonly this kinde of sinne is so sweet unto the sinner, and so entirely affected, that a man will forsake all that ever he possesseth,
And commonly this kind of sin is so sweet unto the sinner, and so entirely affected, that a man will forsake all that ever he Possesses,
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2032
yea and adventure life it self rather then forsake it: yea many a one hath lost heaven to enjoy it.
yea and adventure life it self rather then forsake it: yea many a one hath lost heaven to enjoy it.
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2033
And therefore this kinde of sinne also may fitly be called NONLATINALPHABET, the sinne that hangeth so fast on.
And Therefore this kind of sin also may fitly be called, the sin that hangs so fast on.
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And the sinner will be contented to part with all other sinnes, that he may still enjoy this sinne.
And the sinner will be contented to part with all other Sins, that he may still enjoy this sin.
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Hereof Naaman is usually alledged as an example, who acknowledged to Elisha that there was no God in all the world but in Israel;
Hereof Naaman is usually alleged as an Exampl, who acknowledged to Elisha that there was no God in all the world but in Israel;
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and promised to offer neither burnt-sacrifice, nor offering unto any other God, save unto the Lord:
and promised to offer neither Burnt-sacrifice, nor offering unto any other God, save unto the Lord:
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but with condition that he might still enjoy his darling sinne of covetousnesse and ambitious desire of honour;
but with condition that he might still enjoy his darling sin of covetousness and ambitious desire of honour;
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to which purpose he must be dispensed with, to be an idolater still, as his own words seem to import;
to which purpose he must be dispensed with, to be an idolater still, as his own words seem to import;
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Herein the Lord be mercifull unto thy servant, that when my master goeth into the house of Rimmon to worship there, Herein the Lord be merciful unto thy servant, that when my master Goes into the house of Rimmon to worship there,
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and leaneth on mine hand, and I bowe my self in the house of Rimmon; the Lord be mercifull unto thy servant in this point. and leaneth on mine hand, and I bow my self in the house of Rimmon; the Lord be merciful unto thy servant in this point.
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And therefore is not this the sinne that hangeth so fast on? So Herod feared John Baptist.
And Therefore is not this the sin that hangs so fast on? So Herod feared John Baptist.
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knowing that he was a just man & an holy) and reverenced him:
knowing that he was a just man & an holy) and reverenced him:
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& when he heard him, he did many things, and heard him gladly, untill he touched upon his darling sinne, saying, It is not lawfull for thee to have thy brothers wife.
& when he herd him, he did many things, and herd him gladly, until he touched upon his darling sin, saying, It is not lawful for thee to have thy Brother's wife.
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But when that came into question, he resolved that John Baptist should lose his head,
But when that Come into question, he resolved that John Baptist should loose his head,
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and he himself hazard his life and kingdome, rather then part with his darling & beloved sinne.
and he himself hazard his life and Kingdom, rather then part with his darling & Beloved sin.
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And so likewise S. Austine confesseth, that after his conversion his peccatum in deliciis, his darling sinne would not leave him of a long time;
And so likewise S. Augustine Confesses, that After his conversion his peccatum in delicious, his darling sin would not leave him of a long time;
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but still did as it were whisper into his eares inticing words, O wilt thou forsake me now? &c. And therefore it is cleare, that he also found it to be a sinne that hangeth fast on,
but still did as it were whisper into his ears enticing words, Oh wilt thou forsake me now? etc. And Therefore it is clear, that he also found it to be a sin that hangs fast on,
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and is not (without great difficultie) forsaken, or cast away. And therefore well might the Apostle point out sinne, and especially such sinnes as these,
and is not (without great difficulty) forsaken, or cast away. And Therefore well might the Apostle point out sin, and especially such Sins as these,
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as the chief impediments in running the heavenly race;
as the chief impediments in running the heavenly raze;
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which if we desire, with the cloud of witnesses, to finish with joy, that we may obtain the prize of eternall glorie, we must cast away every thing that presseth down, all impediments in generall, especially that sinne which hangeth so fast on:
which if we desire, with the cloud of Witnesses, to finish with joy, that we may obtain the prize of Eternal glory, we must cast away every thing that Presseth down, all impediments in general, especially that sin which hangs so fast on:
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And above all other sinnes these bewitching, beloved, and darling sinnes, which do so strongly depresse, ensnare,
And above all other Sins these bewitching, Beloved, and darling Sins, which do so strongly depress, ensnare,
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and hinder us in the way;
and hinder us in the Way;
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that we may be the better fitted and enabled to runne the race set before us.
that we may be the better fitted and enabled to run the raze Set before us.
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And this may suffice concerning the second circumstance of Preparation.
And this may suffice Concerning the second circumstance of Preparation.
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3. In the last place the Apostle directeth us for the manner, how this race must be runne;
3. In the last place the Apostle directeth us for the manner, how this raze must be run;
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viz. being directed by the word of God, encouraged by the cloud of witnesses, and prepared by removing or casting away all impediments, the race must be runne with patience. viz. being directed by the word of God, encouraged by the cloud of Witnesses, and prepared by removing or casting away all impediments, the raze must be run with patience.
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For all that went before is not sufficient;
For all that went before is not sufficient;
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the prize will not be obtained except this also be added, that we hold out to the end of the race with patience.
the prize will not be obtained except this also be added, that we hold out to the end of the raze with patience.
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Every man is ready to set forward busily at the beginning, but their winde faileth before they come neare to the end of the race;
Every man is ready to Set forward busily At the beginning, but their wind Faileth before they come near to the end of the raze;
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and so they faint, come short, and lose the prize. The way to heaven is fitly compared to Jacobs ladder, which stood upon the earth,
and so they faint, come short, and loose the prize. The Way to heaven is fitly compared to Jacobs ladder, which stood upon the earth,
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but the top of it reached up to heaven: but the top of it reached up to heaven:
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and therefore it is to little purpose to ascend one or two of the rounds or steps of that ladder, and no more:
and Therefore it is to little purpose to ascend one or two of the rounds or steps of that ladder, and no more:
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there is no stepping into heaven untill we have passed them all; we cannot go to heaven per saltum, by a leap or jump;
there is no stepping into heaven until we have passed them all; we cannot go to heaven per saltum, by a leap or jump;
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it is not had in a trice, but by going forward by steps and degrees, and holding out with patience unto the end.
it is not had in a trice, but by going forward by steps and Degrees, and holding out with patience unto the end.
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We must strive, and sweat, and labour, and yet persevere without fainting: for our Saviour Christ saith, Whosoever shall endure unto the end, he shall be saved.
We must strive, and sweat, and labour, and yet persevere without fainting: for our Saviour christ Says, Whosoever shall endure unto the end, he shall be saved.
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For if in the way we wax weary, and with the foolish virgins fall asleep; we shall be sure with them to be excluded when the Bridegroom cometh.
For if in the Way we wax weary, and with the foolish Virgins fallen asleep; we shall be sure with them to be excluded when the Bridegroom comes.
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It is not enough to begin well, nor to continue for a time onely;
It is not enough to begin well, nor to continue for a time only;
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but we must runne NONLATINALPHABET, with patience: of NONLATINALPHABET and NONLATINALPHABET, of enduring under any thing: like a man that standeth under some weightie burden, readie to presse him down,
but we must run, with patience: of and, of enduring under any thing: like a man that Stands under Some weighty burden, ready to press him down,
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and yet he resolveth with patience to sustain and endure it.
and yet he resolves with patience to sustain and endure it.
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So must we in this race be letted by no impediments, nor faint and be short-winded,
So must we in this raze be letted by no impediments, nor faint and be short-winded,
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but runne it throughout unto the end.
but run it throughout unto the end.
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Now therefore it appeares, that to the running of this race aright, the Apostle requireth three speciall vertues of us. 1. Diligence:
Now Therefore it appears, that to the running of this raze aright, the Apostle requires three special Virtues of us. 1. Diligence:
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for we must runne, not walk, or creep like snails; according to that prophesie of the Gentiles flocking to Christ;
for we must run, not walk, or creep like snails; according to that prophesy of the Gentiles flocking to christ;
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Qui sunt isti, qui volant ut nubes, &c. Who are these that flie like a cloud, Qui sunt Isti, qui volant ut Clouds, etc. Who Are these that fly like a cloud,
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and as the doves to their windows? The way to heaven is not easie,and as the Dove to their windows? The Way to heaven is not easy,
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or a short journey, which every dreaming droan or creeping snail may perform with ease, going and staying at his pleasure;
or a short journey, which every dreaming Drone or creeping snail may perform with ease, going and staying At his pleasure;
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but (as Christ saith) Regnum coelorum vim patitur, & violenti rapiunt illud; The kingdome of heaven suffers violence, and the violent take it by force.
but (as christ Says) Kingdom Coelorum vim patitur, & violenti rapiunt illud; The Kingdom of heaven suffers violence, and the violent take it by force.
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A man must be earnest and zealous in his religion: for if he be but luke-warm, God threatneth to spew him out of his mouth.
A man must be earnest and zealous in his Religion: for if he be but lukewarm, God threatens to spew him out of his Mouth.
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God loveth zeal and fervencie, but he cannot away with half-service, nor such as are almost Christians, like Agrippa.
God loves zeal and fervency, but he cannot away with half-service, nor such as Are almost Christians, like Agrippa.
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Under the Law he would not take lame, or halting sacrifice; and under the Gospel he abhorreth slow, lame, and imperfect service.
Under the Law he would not take lame, or halting sacrifice; and under the Gospel he abhorreth slow, lame, and imperfect service.
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Saint James saith, Be swift to heare: and what he requireth in that one, is requisite in all other Christian duties.
Saint James Says, Be swift to hear: and what he requires in that one, is requisite in all other Christian duties.
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Cursed (saith the Prophet) be he that doth the work of the Lord negligently. Cursed (Says the Prophet) be he that does the work of the Lord negligently.
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Peter and John ran both together, striving who should come first to the sepulchre of Christ.
Peter and John ran both together, striving who should come First to the Sepulchre of christ.
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How much more ought we to runne, and strive to outrunne others, that we may come first to be with him in glorie? 2. Abstinence:
How much more ought we to run, and strive to outrun Others, that we may come First to be with him in glory? 2. Abstinence:
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Whatsoever letteth and hindereth us in the race, must be cast away:
Whatsoever lets and hindereth us in the raze, must be cast away:
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we are burdens to our selves, and therefore had need to be free from all other impediments which might molest and trouble us in the way,
we Are burdens to our selves, and Therefore had need to be free from all other impediments which might molest and trouble us in the Way,
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when we should be nimbly footing it towards heaven. 3. Patience:
when we should be nimbly footing it towards heaven. 3. Patience:
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For if we be short-winded, and faint in the way, we lose the prize, and run in vain.
For if we be short-winded, and faint in the Way, we loose the prize, and run in vain.
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And this last vertue of Patience, is required for two reasons: 1. For suffering, and enduring afflictions and other impediments:
And this last virtue of Patience, is required for two Reasons: 1. For suffering, and enduring afflictions and other impediments:
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for patience will teach us to passe through all the pricks, even with joy.
for patience will teach us to pass through all the pricks, even with joy.
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When we consider, or cast our eyes upon the manifold troubles, afflictions, crosses, and enemies, which we must encounter with in the way;
When we Consider, or cast our eyes upon the manifold Troubles, afflictions, Crosses, and enemies, which we must encounter with in the Way;
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our spirits may peradventure begin to faint and droop within us:
our spirits may Peradventure begin to faint and droop within us:
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but if we lift up our eyes from the earth, and look to Christ calling, the Spirit assisting, the Father blessing, the Angels comforting, the Word directing, and the Crown inviting; it will make us like the Sunne, which cometh forth as a bridegroom out of his chamber,
but if we lift up our eyes from the earth, and look to christ calling, the Spirit assisting, the Father blessing, the Angels comforting, the Word directing, and the Crown inviting; it will make us like the Sun, which comes forth as a bridegroom out of his chamber,
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and rejoyceth as a mightie giant to run his race. and Rejoiceth as a mighty giant to run his raze.
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And therefore the Apostle insinuateth this motive to stirre us up to patience in the race;
And Therefore the Apostle insinuates this motive to stir us up to patience in the raze;
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Looking unto Jesus the authour and finisher of our faith, who for the joy that was set before him, endured the crosse, despising the shame, Looking unto jesus the author and finisher of our faith, who for the joy that was Set before him, endured the cross, despising the shame,
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and is set down at the right hand of the throne of God. Consider therefore him that endured such contradiction of sinners against himself, lest ye be wearied, and faint in your mindes. and is Set down At the right hand of the throne of God. Consider Therefore him that endured such contradiction of Sinners against himself, lest you be wearied, and faint in your minds.
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Look to the prize with the cloud of witnesses; and that will give us patience in the midst of all troubles and afflictions.
Look to the prize with the cloud of Witnesses; and that will give us patience in the midst of all Troubles and afflictions.
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The hope of that made Jeremiah his prison patiently to endure, Isaiah his saw, Andrew his cruell crosse, and Laurence his burning gridiron: this moved Peter and Andrew to imbrace, and kisse the crosse, whereon they were presently to be crucfied:
The hope of that made Jeremiah his prison patiently to endure, Isaiah his saw, Andrew his cruel cross, and Laurence his burning gridiron: this moved Peter and Andrew to embrace, and kiss the cross, whereon they were presently to be crucfied:
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for they rejoyced to suffer here, because they expected a kingdome elsewhere, knowing that if they suffered with Christ, they should also be glorified with him. This filled the heart of Paul with courage to answer the brethren, (which besought him with teares, not to go up to Jerusalem,
for they rejoiced to suffer Here, Because they expected a Kingdom elsewhere, knowing that if they suffered with christ, they should also be glorified with him. This filled the heart of Paul with courage to answer the brothers, (which besought him with tears, not to go up to Jerusalem,
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because the daughters of Philip the Evangelist being prophetesses, foretold what grievous afflictions should befall him there) in these words, What mean ye to weep,
Because the daughters of Philip the Evangelist being Prophetesses, foretold what grievous afflictions should befall him there) in these words, What mean you to weep,
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and to break my heart? for I am readie not to be bound onely, but also to die at Jerusalem for the name of the Lord Jesus. and to break my heart? for I am ready not to be bound only, but also to die At Jerusalem for the name of the Lord jesus.
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This example is worthie of our imitation, that so nothing may terrifie, daunt, discourage, or stay us in the race.
This Exampl is worthy of our imitation, that so nothing may terrify, daunt, discourage, or stay us in the raze.
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Remember that Hierom saith to Heliodorus, Paupertatem times? Sed beatos Christus pauperes appellat. Labore terreris? At nemo athleta sine sudore coronatur.
remember that Hieronymus Says to Heliodorus, Paupertatem times? Said Beatos Christus Paupers appellate. Labour terreris? At nemo Athlete sine Sudore coronatur.
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De cibo cogitas? Sed fides famem non timet. Super nudam metuis humum exesa jejuniis membra collidere? Sed Dominus tecum jacet.
De Cibo cogitas? Said fides Famem non timet. Super nudam metuis humum exesa jejuniis membra collidere? Said Dominus tecum jacet.
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Doest thou fear povertie? but Christ saith, Blessed are the poore. Doth danger afright thee? but no champion is crowned without labour.
Dost thou Fear poverty? but christ Says, Blessed Are the poor. Does danger affright thee? but no champion is crowned without labour.
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Art thou carefull for thy food? but faith feareth not famine.
Art thou careful for thy food? but faith fears not famine.
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Art thou afraid to commit thy body, consumed with fasting, to the naked ground? but the Lord will lie there by thee. Art thou afraid to commit thy body, consumed with fasting, to the naked ground? but the Lord will lie there by thee.
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Can the souldier be in the battell, and not fight? the ship among the waves,
Can the soldier be in the battle, and not fight? the ship among the waves,
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and not be tossed? or the Christian in the Church militant, and not be buffetted? No, no;
and not be tossed? or the Christian in the Church militant, and not be buffeted? No, no;
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these and other such like troubles will meet us, and oppose us in the race.
these and other such like Troubles will meet us, and oppose us in the raze.
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Delicatus es, si & hîc vis gaudere cum seculo, & postea regnare cum Christo, Thou art too delicate and tender, Delicatus es, si & hîc vis Rejoice cum seculo, & postea Reign cum Christ, Thou art too delicate and tender,
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if thou desirest both to take thy pleasure with this world here, and also to reigne with Christ hereafter. if thou Desirest both to take thy pleasure with this world Here, and also to Reign with christ hereafter.
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Remember that of our Saviour, spoken to his disciples, Ye shall be betrayed also of your parents,
remember that of our Saviour, spoken to his Disciples, You shall be betrayed also of your Parents,
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and of your brethren, and kinsmen, and friends: and some of you shall they put to death:
and of your brothers, and kinsmen, and Friends: and Some of you shall they put to death:
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And ye shall be hated of all men for my names sake: And you shall be hated of all men for my names sake:
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and the counsel which he gave them in that case, In your patience possesse your souls.
and the counsel which he gave them in that case, In your patience possess your Souls.
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2. The Apostle saith truely, that we have all need of patience, that we might continue,
2. The Apostle Says truly, that we have all need of patience, that we might continue,
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and hold out to the end of the race; or els the happie prize is lost for ever.
and hold out to the end of the raze; or Else the happy prize is lost for ever.
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We must not in this race be like those carnall Israelites, which after they were come to the very skirts of Canaan,
We must not in this raze be like those carnal Israelites, which After they were come to the very skirts of Canaan,
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then looked back to the flesh-pots of Egypt, remembring the fish which they did eat in Egypt for nought, the cucumbers, and the melons,
then looked back to the fleshpots of Egypt, remembering the Fish which they did eat in Egypt for nought, the cucumbers, and the melons,
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and the leeks, and the onions, and the garlick: and the leeks, and the onions, and the garlic:
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but as we have begun, so must we finish our course, and work out our salvation with fear and trembling.
but as we have begun, so must we finish our course, and work out our salvation with Fear and trembling.
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You shall finde a man which begins well, but faints and quails before he come to the end of the race.
You shall find a man which begins well, but faints and quails before he come to the end of the raze.
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How many sh•ll we see for a fit very devout, Quorum oculi sunt sicut piscinae Heshbon prae multitudine lacrymarum;
How many sh•ll we see for a fit very devout, Quorum oculi sunt sicut piscinae Heshbon Prae multitudine lacrymarum;
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sed (horâ compunctionis transactà) ità superbi sunt sicut anté? Whose eyes are like the pools of Heshbon,
said (horâ compunctionis transactà) ità Superb sunt sicut anté? Whose eyes Are like the pools of Heshbon,
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for the multitude of their tears:
for the multitude of their tears:
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But (the houre of compunction being past) they are as proud as they were before,
But (the hour of compunction being passed) they Are as proud as they were before,
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and return to their old bias again? Many make goodly glorious shews for a time; but miscarry before the end.and return to their old bias again? Many make goodly glorious shows for a time; but miscarry before the end.
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This is not to run the race which is set before us, with patience and perseverance:
This is not to run the raze which is Set before us, with patience and perseverance:
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Jacob wrestled (all the night) unto the breaking of the day, before he prevailed, and obtained the blessing. Jacob wrestled (all the night) unto the breaking of the day, before he prevailed, and obtained the blessing.
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And our service to God should be like his mercies to us, which endure for ever. Jacob served sev•n yeares for Rachel; and the Scripture testifieth, that they seemed to him but a few dayes, because he loved her.
And our service to God should be like his Mercies to us, which endure for ever. Jacob served sev•n Years for Rachel; and the Scripture Testifieth, that they seemed to him but a few days, Because he loved her.
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Then why should we think much to serve all the dayes of our lives for this prize? For what was Rachel to heaven? The sailer oftentimes passeth the main sea in quiet,
Then why should we think much to serve all the days of our lives for this prize? For what was Rachel to heaven? The sailer oftentimes passes the main sea in quiet,
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and yet suffereth shipwrack in the haven:
and yet suffers shipwreck in the Haven:
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the corn sometimes promiseth a rich harvest in the blade, and yet is blasted in the eare:
the corn sometime promises a rich harvest in the blade, and yet is blasted in the ear:
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the tree pretendeth plenty in the blossom, and yet affords but withered fruit.
the tree pretendeth plenty in the blossom, and yet affords but withered fruit.
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Remember Lots wife; Conversa est in columnam salis, ut te condiat (saith Austine) She was turned into a pillar of salt, to season thee with the salt of grace, to beware of the like sin. remember Lots wife; Conversa est in columnam Salis, ut te condiat (Says Augustine) She was turned into a pillar of salt, to season thee with the salt of grace, to beware of the like since.
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Judas lived with Jesus, and for a time ranne well; and yet playing the Apostate, and betraying his Lord and Master, became his own executioner,
Judas lived with jesus, and for a time ran well; and yet playing the Apostate, and betraying his Lord and Master, became his own executioner,
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and is now gone to his place.
and is now gone to his place.
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So unlesse thou, having laid a strong foundation, dost build upon Christ the rock, and endure in love, continue in faith,
So unless thou, having laid a strong Foundation, dost built upon christ the rock, and endure in love, continue in faith,
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and runne with patience to the end of the race; thou art but like a patient that was almost recovered from a dangerous disease;
and run with patience to the end of the raze; thou art but like a patient that was almost recovered from a dangerous disease;
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but falling into a relapse, is more deadly, or incurably sick: Or like unto a man that had almost ascended to the top of some tower, or steep rock;
but falling into a relapse, is more deadly, or incurably sick: Or like unto a man that had almost ascended to the top of Some tower, or steep rock;
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but slipping falls headlong to the bottome, without hope of ever attaining to his desire.
but slipping falls headlong to the bottom, without hope of ever attaining to his desire.
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He that putteth his hand to the plough, and looketh back, is not fit for the kingdome of God. He that putteth his hand to the plough, and looks back, is not fit for the Kingdom of God.
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And therefore labour still at thy plough, that thy task may be finished: walk still on thy way, that thy journey may be ended:
And Therefore labour still At thy plough, that thy task may be finished: walk still on thy Way, that thy journey may be ended:
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run out thy race with patience, that the prize may be obtained. If the husbandman doth fallow his ground diligently, and stirre it as carefully;
run out thy raze with patience, that the prize may be obtained. If the husbandman does fallow his ground diligently, and stir it as carefully;
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but goeth not on to sow his seed, harrow it, & gather out the weeds:
but Goes not on to sow his seed, harrow it, & gather out the weeds:
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what crop shall he reap at the time of harvest? The tree that hath goodly stems and branches, with fair leaves,
what crop shall he reap At the time of harvest? The tree that hath goodly stems and branches, with fair leaves,
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but no fruit, is provided but for the fire:
but no fruit, is provided but for the fire:
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& that servant which increaseth not his talent, shal be cast into utter darknes: there shall be weeping, and gnashing of teeth.
& that servant which increases not his talon, shall be cast into utter darkness: there shall be weeping, and gnashing of teeth.
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Some have seemed to nestle in the clouds, yea have been starres of heaven; and yet cast down to the earth, with the dragons tail.
some have seemed to nestle in the Clouds, yea have been Stars of heaven; and yet cast down to the earth, with the dragons tail.
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Vidimus lucem obtenebrâsse, & de tenebris lucem processisse (saith S. Austine) We have seen the light turned into darknes,
Vidimus lucem obtenebrâsse, & de tenebris lucem processisse (Says S. Augustine) We have seen the Light turned into darkness,
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and light proceed out of darknes, or (as our Saviour saith) Publicans and sinners enter into heaven,
and Light proceed out of darkness, or (as our Saviour Says) Publicans and Sinners enter into heaven,
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& the children of the kingdome cast out into utter darknes. & the children of the Kingdom cast out into utter darkness.
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We must not therefore content our selves to begin well, nor to have made a commendable progresse for a time in the spiritual race;
We must not Therefore content our selves to begin well, nor to have made a commendable progress for a time in the spiritual raze;
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but as the childe increaseth & goeth forward in strength & stature, untill he come to the perfect pitch of a man:
but as the child increases & Goes forward in strength & stature, until he come to the perfect pitch of a man:
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so must we go forward, and grow in grace, from smoaking flax, to a burning flame: from a grain of mustard-seed, to a branched tree: from grafting, to growing: from growing, to increasing: from increasing, to strengthening: from faith, to hope: from hope, to love: from love, to good living: so marching on from strength to strength, never staying untill we all appeare before God in Sion.
so must we go forward, and grow in grace, from smoking flax, to a burning flame: from a grain of Mustard seed, to a branched tree: from grafting, to growing: from growing, to increasing: from increasing, to strengthening: from faith, to hope: from hope, to love: from love, to good living: so marching on from strength to strength, never staying until we all appear before God in Sion.
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Let us therefore, both in the generall race of Christianity, & also in the particular race of our private callings, begin in faith, continue in patience,
Let us Therefore, both in the general raze of Christianity, & also in the particular raze of our private callings, begin in faith, continue in patience,
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and work out our salvation with fear and trembling:
and work out our salvation with Fear and trembling:
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that so having, with the Apostle, fought the good fight, finished our course, & kept the faith, we may at last, with the cloud of witnesses, obtain the prize,
that so having, with the Apostle, fought the good fight, finished our course, & kept the faith, we may At last, with the cloud of Witnesses, obtain the prize,
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even the crown of righteousnes, which the Lord, the righteous judge, shal give to all them that love his appearing. FINIS.
even the crown of righteousness, which the Lord, the righteous judge, shall give to all them that love his appearing. FINIS.
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JOB 1. verse 5. JOB 1. verse 5.
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And it was so, when the daies of their feasting were gone about, that Job sent and sanctified them,
And it was so, when the days of their feasting were gone about, that Job sent and sanctified them,
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and rose up early in the morning, and offered burnt offerings, according to the number of them all:
and rose up early in the morning, and offered burned offerings, according to the number of them all:
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for Job said, It may be, that my sonnes have sinned, and cursed God in their hearts. Thus did Job continually.
for Job said, It may be, that my Sons have sinned, and cursed God in their hearts. Thus did Job continually.
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IF I should enter into disputation, who this Job was, whether of the posteritie of Abraham, by Esau,
IF I should enter into disputation, who this Job was, whither of the posterity of Abraham, by Esau,
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and the same which Moses called Jobab, the sonne of Zerah, of Bozrah, whom he mentioneth as the second of the kings that reigned in the land of Edom,
and the same which Moses called Jobab, the son of Zerah, of Bozrah, whom he mentioneth as the second of the Kings that reigned in the land of Edom,
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before there reigned any king over the children of Israel; of which opinion Austine seemeth to be, affirming that he was neither a native Israelite,
before there reigned any King over the children of Israel; of which opinion Augustine seems to be, affirming that he was neither a native Israelite,
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nor a Proselyte adopted by their law; but born and buried an Idumean: nor a Proselyte adopted by their law; but born and buried an Idumean:
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Or of the posteritie of Abraham by Keturah his second wife, whom he took after the death of Sarah;
Or of the posterity of Abraham by Keturah his second wife, whom he took After the death of Sarah;
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whereof there seemeth to be no small probabilitie, because Abraham sent the sonnes which he had by her away from Isaac his sonne (while he yet lived) Eastward, unto the East-countrey:
whereof there seems to be no small probability, Because Abraham sent the Sons which he had by her away from Isaac his son (while he yet lived) Eastward, unto the East-country:
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And here it is said of Job, that he was the greatest of all the men of the East;
And Here it is said of Job, that he was the greatest of all the men of the East;
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which also best agreeth with the genealogies ordinarily prefixed before our late impressions of the holy Bible, or sacred Scriptures:
which also best agreeth with the genealogies ordinarily prefixed before our late impressions of the holy bible, or sacred Scriptures:
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Or of the posteritie of Nahor, brother of Abraham, as Hierome and Isidore, with Rupertus, Hugo and some others contend:
Or of the posterity of Nahor, brother of Abraham, as Jerome and Isidore, with Rupert, Hugo and Some Others contend:
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Or a Canaanite, as some of the Hebrew Rabbies would have him: And also, whether he was a king or not:
Or a Canaanite, as Some of the Hebrew Rabbies would have him: And also, whither he was a King or not:
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together with some other such questions handled by expositours by way of preface to this book:
together with Some other such questions handled by expositors by Way of preface to this book:
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I should but weary you that heare me, spend the time, and lose my self.
I should but weary you that hear me, spend the time, and loose my self.
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And therefore, knowing the words which I have singled out for the subject of my present discourse, to be very copious, I resolve to passe them over in silence,
And Therefore, knowing the words which I have singled out for the Subject of my present discourse, to be very copious, I resolve to pass them over in silence,
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and briefly to proceed unto the text it self. And it was so when the dayes of their feasting were gone about, &c. This holy man Job, is generally reputed and acknowledged as a mirrour of Patience:
and briefly to proceed unto the text it self. And it was so when the days of their feasting were gone about, etc. This holy man Job, is generally reputed and acknowledged as a mirror of Patience:
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insomuch that not onely Lyra, but also many others do repute him therein as a type of Christ Jesus, Who being in the form of God, thought it not robbery to be equall with God:
insomuch that not only Lyra, but also many Others do repute him therein as a type of christ jesus, Who being in the from of God, Thought it not robbery to be equal with God:
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But made himself of no reputation, and took upon him the form of a servant, and was made in the likenesse of men:
But made himself of no reputation, and took upon him the from of a servant, and was made in the likeness of men:
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And being found in fashion as a man, he humbled himself, and became obedient unto death,
And being found in fashion as a man, he humbled himself, and became obedient unto death,
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even the death of the crosse:
even the death of the cross:
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Wherefore God also hath highly exalted him, and given him a name which is above every name:
Wherefore God also hath highly exalted him, and given him a name which is above every name:
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That at the name of Jesus every knee should bowe, of things in heaven, and things in earth, and things under the earth:
That At the name of jesus every knee should bow, of things in heaven, and things in earth, and things under the earth:
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And that every tongue should confesse, that Jesus Christ is Lord, to the glory of God the Father. And that every tongue should confess, that jesus christ is Lord, to the glory of God the Father.
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For, who ever in the world, of eminent estate, was lower depressed and cast down then Job? and from the depth of misery,
For, who ever in the world, of eminent estate, was lower depressed and cast down then Job? and from the depth of misery,
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and sitting among the ashes, who was higher exalted then Job? For though before his miserie he was a man of great estate;
and sitting among the Ashes, who was higher exalted then Job? For though before his misery he was a man of great estate;
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yea, the greatest of all the men of the East;
yea, the greatest of all the men of the East;
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yet doth the Spirit of God testifie, that after he was restored again, the Lord gave Job twice as much as he had before.
yet does the Spirit of God testify, that After he was restored again, the Lord gave Job twice as much as he had before.
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But we may further remember that he was famous, not onely for that single and singular vertue of Patience,
But we may further Remember that he was famous, not only for that single and singular virtue of Patience,
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but also for all other vertues and graces;
but also for all other Virtues and graces;
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so that by the testimonie of Gods own mouth there was none like him in the earth.
so that by the testimony of God's own Mouth there was none like him in the earth.
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Amongst all which his heavenly vertues, we have him here set forth in the words of my text as a pattern of the pietie, zeal,
among all which his heavenly Virtues, we have him Here Set forth in the words of my text as a pattern of the piety, zeal,
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and care of parents over their children: watching over their souls, for their good, and everlasting salvation.
and care of Parents over their children: watching over their Souls, for their good, and everlasting salvation.
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And when the dayes of their feasting were gone about, Job sent and sanctified them, And when the days of their feasting were gone about, Job sent and sanctified them,
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and rose up early in the morning, and offered burnt-offerings according to the number of them all.
and rose up early in the morning, and offered Burnt offerings according to the number of them all.
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For Job said, It may be that my sonnes have sinned, and cursed God in their hearts: Thus did Job continually. For Job said, It may be that my Sons have sinned, and cursed God in their hearts: Thus did Job continually.
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In which words we have the description of a most religious and heavenly duty, carefully performed by a most holy father,
In which words we have the description of a most religious and heavenly duty, carefully performed by a most holy father,
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for the spirituall good of his deare and beloved children. Of which dutie we may, for orders sake, observe foure circumstances.
for the spiritual good of his deer and Beloved children. Of which duty we may, for order sake, observe foure Circumstances.
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1. Of the time when it was performed by him, which is expressed in the first, and last words:
1. Of the time when it was performed by him, which is expressed in the First, and last words:
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And it was so when the dayes of their feasting were gone about. Thus did Job every day, or continually. And it was so when the days of their feasting were gone about. Thus did Job every day, or continually.
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2. Of the manner of his performing of it: Job sent and sanctified them, and rose up early in the morning.
2. Of the manner of his performing of it: Job sent and sanctified them, and rose up early in the morning.
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3. Of the matter performed by him: And offered burnt-offerings according to the number of them.
3. Of the matter performed by him: And offered Burnt offerings according to the number of them.
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4. Of the reason, or the moving cause:
4. Of the reason, or the moving cause:
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For Job thought, or said, It may be that my sonnes have sinned and cursed God in their hearts. Of these in order.For Job Thought, or said, It may be that my Sons have sinned and cursed God in their hearts. Of these in order.
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1. The time.
1. The time.
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The time of Jobs performing of this dutie, is laid down partly in the beginning of the verse,
The time of Jobs performing of this duty, is laid down partly in the beginning of the verse,
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and partly in the latter end thereof.
and partly in the latter end thereof.
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1. In the beginning we have these words, And it was so when the dayes of their feasting were gone about:
1. In the beginning we have these words, And it was so when the days of their feasting were gone about:
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which words give us occasion to look back unto the second and the fourth verses, where we may see that Jobs seven sonnes feasted together in their severall houses;
which words give us occasion to look back unto the second and the fourth Verses, where we may see that Jobs seven Sons feasted together in their several houses;
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the eldest first inviting his six brethren and their sisters to his house, and then the second brother likewise;
the eldest First inviting his six brothers and their Sisters to his house, and then the second brother likewise;
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and so the rest of them in order, every one his day.
and so the rest of them in order, every one his day.
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Now (saith my text) so it was that when the dayes of feasting were gone about, that is, in fine hebdomadae, (saith Lyra) at the end of the week. Now (Says my text) so it was that when the days of feasting were gone about, that is, in fine Week, (Says Lyra) At the end of the Week.
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For they were seven brethren, and therefore if each took his day successively, their feasting continued a whole week.
For they were seven brothers, and Therefore if each took his day successively, their feasting continued a Whole Week.
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Genebrard is singular in his opinion, viz. that he offered every seventh day, as it were celebrating a Sabbath: Genebrard is singular in his opinion, viz. that he offered every seventh day, as it were celebrating a Sabbath:
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affirming that afterwards some rites afterwards legall, were observed by the ancient fathers under the law of Nature;
affirming that afterwards Some Rites afterwards Legal, were observed by the ancient Father's under the law of Nature;
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as Sacrifices, which were offered unto God by Cain and Abel, &c. And the truth is, that many of the Jewish Rabbies, as Sacrifices, which were offered unto God by Cain and Abel, etc. And the truth is, that many of the Jewish Rabbies,
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and some others also affirm, that the ancient Patriarchs and Fathers before the law given did keep the Sabbath.
and Some Others also affirm, that the ancient Patriarchs and Father's before the law given did keep the Sabbath.
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2. But others more truely affirm, that he offered every day, according to that in the end of the verse;
2. But Others more truly affirm, that he offered every day, according to that in the end of the verse;
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Thus did Job continually. Of this opinion was Hierome, & with him also agreeth Olimpiodorus And Tremel. Thus did Job continually. Of this opinion was Jerome, & with him also agreeth Olimpiodorus And Tremel.
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upon the former words in the beginning of the verse saith, Quotiescunque eorum unus fratres convivio acceperat, Whensoever any one of them entertained his brethren at a feast.
upon the former words in the beginning of the verse Says, Quotiescunque Their Unus Brothers convivio acceperat, Whensoever any one of them entertained his brothers At a feast.
p-acp dt j n2 p-acp dt n-vvg pp-f dt n1 vvz, fw-la fw-la fw-la fw-la fw-la j, q-crq d crd pp-f pno32 vvd po31 n2 p-acp dt n1.
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And upon the words in the latter end of the verse, he saith, Singulis diebus illis quibus fiebant ista convivia;
And upon the words in the latter end of the verse, he Says, Singulis diebus illis quibus fiebant ista Convivia;
cc p-acp dt n2 p-acp dt d n1 pp-f dt n1, pns31 vvz, np1 fw-la fw-la fw-la fw-la fw-la fw-la;
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Ʋpon every one of those dayes wherein these feasts were celebrated: Ʋpon every one of those days wherein these feasts were celebrated:
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every day offering in the morning for the expiation of their sinnes of the former day.
every day offering in the morning for the expiation of their Sins of the former day.
d n1 vvg p-acp dt n1 p-acp dt n1 pp-f po32 n2 pp-f dt j n1.
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And indeed the Hebrew hath in the end of the verse, all the daies; which the new translatours have in the margine, And indeed the Hebrew hath in the end of the verse, all the days; which the new translators have in the Margin,
cc av dt njp vhz p-acp dt n1 pp-f dt n1, d dt n2; r-crq dt j n2 vhb p-acp dt n1,
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but in the text expresse it by the word continually.
but in the text express it by the word continually.
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But howsoever, seeing that in the end, or after the full close & consummation of their feasting, either in generall,
But howsoever, seeing that in the end, or After the full close & consummation of their feasting, either in general,
p-acp a-acp, vvg cst p-acp dt n1, cc p-acp dt j j cc n1 pp-f po32 n-vvg, av-d p-acp n1,
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or each particular day, he offered sacrifice for the expiation of their sinnes, wherewith they were overtaken in their feasting;
or each particular day, he offered sacrifice for the expiation of their Sins, wherewith they were overtaken in their feasting;
cc d j n1, pns31 vvd n1 p-acp dt n1 pp-f po32 n2, c-crq pns32 vbdr vvn p-acp po32 n-vvg;
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it prescribeth a most excellent rule, how we should shut up and conclude our feasts and banquets:
it prescribeth a most excellent Rule, how we should shut up and conclude our feasts and banquets:
pn31 vvz dt av-ds j n1, c-crq pns12 vmd vvi a-acp cc vvi po12 n2 cc n2:
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viz. not having filled our selves, and pampered our flesh, then to break out into vanity, scurrilitie, profuse and lascivious gesture, or unchaste behaviour;viz. not having filled our selves, and pampered our Flesh, then to break out into vanity, scurrility, profuse and lascivious gesture, or unchaste behaviour;
n1 xx vhg vvn po12 n2, cc j-vvn po12 n1, cs pc-acp vvi av p-acp n1, n1, j cc j n1, cc j n1;
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but to conclude our feasting with the sacrifice of praise and thanksgiving; with searching out the slips and errours which have overtaken us in those our meetings;
but to conclude our feasting with the sacrifice of praise and thanksgiving; with searching out the slips and errors which have overtaken us in those our meetings;
cc-acp pc-acp vvi po12 n-vvg p-acp dt n1 pp-f n1 cc n1; p-acp vvg av dt n2 cc n2 r-crq vhb vvn pno12 p-acp d po12 n2;
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and seeking by all means possible, to be reconciled again unto God, through the merit of the Propitiatorie, and All-sufficient sacrifice, Christ Jesus:
and seeking by all means possible, to be reconciled again unto God, through the merit of the Propitiatory, and All-sufficient sacrifice, christ jesus:
cc vvg p-acp d n2 j, pc-acp vbi vvn av p-acp np1, p-acp dt n1 pp-f dt j, cc j n1, np1 np1:
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as I shall after more fully observe.
as I shall After more Fully observe.
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This rule duely observed, would make our feasts tend to the glory of God and our own true good:
This Rule duly observed, would make our feasts tend to the glory of God and our own true good:
d n1 av-jn vvn, vmd vvi po12 n2 vvb p-acp dt n1 pp-f np1 cc po12 d j j:
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whereas now, many times they prove nothing else, but incentiva libidinis; provocations unto sinne.
whereas now, many times they prove nothing Else, but incentiva libidinis; provocations unto sin.
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And howsoever we take it, every waies it setteth forth Jobs alacritie, diligence, constancy, and perseverance in his setled course of pietie towards God;
And howsoever we take it, every ways it sets forth Jobs alacrity, diligence, constancy, and perseverance in his settled course of piety towards God;
cc c-acp pns12 vvb pn31, d n2 pn31 vvz av n2 n1, n1, n1, cc n1 p-acp po31 j-vvn n1 pp-f n1 p-acp np1;
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he still was the same, he still had the same care. Familiaritas sacrorum nullum efficiebat contemptum, nullam acediam;
he still was the same, he still had the same care. Familiaritas Sacred nullum efficiebat contemptum, Nullam acediam;
pns31 av vbds dt d, pns31 av vhd dt d n1. fw-la fw-la fw-la fw-la fw-la, n1 fw-la;
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The custome of sacrifices, or holy mysteries, caused no contempt, nor wearinesse. The custom of Sacrifices, or holy Mysteres, caused no contempt, nor weariness.
dt n1 pp-f n2, cc j n2, vvd dx n1, ccx n1.
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He was not like many amongst us, which are very fervent and zealous for a fit,
He was not like many among us, which Are very fervent and zealous for a fit,
pns31 vbds xx av-j d p-acp pno12, r-crq vbr av j cc j p-acp dt j,
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and then as suddenly wax cold again, and being weary, desist from their former course of pietie.
and then as suddenly wax cold again, and being weary, desist from their former course of piety.
cc av c-acp av-j vvi j-jn av, cc vbg j, vvb p-acp po32 j n1 pp-f n1.
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And so it teacheth us, whatsoever we offer, give, or perform unto the Lord, to do it,
And so it Teaches us, whatsoever we offer, give, or perform unto the Lord, to do it,
cc av pn31 vvz pno12, r-crq pns12 vvb, vvb, cc vvi p-acp dt n1, pc-acp vdi pn31,
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as Job did, with all diligence; sedulo & semper, diligently and alwayes, without fainting.
as Job did, with all diligence; sedulo & semper, diligently and always, without fainting.
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For Cursed (saith the Prophet) is he that doth the work of the Lord negligently.
For Cursed (Says the Prophet) is he that does the work of the Lord negligently.
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And the Apostle S. Paul saith, The Lord loveth a cheerfull giver. And our Saviour Christ saith, He that continueth unto the end shall be saved.
And the Apostle S. Paul Says, The Lord loves a cheerful giver. And our Saviour christ Says, He that Continueth unto the end shall be saved.
cc dt n1 np1 np1 vvz, dt n1 vvz dt j n1. cc po12 n1 np1 vvz, pns31 cst vvz p-acp dt n1 vmb vbi vvn.
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So have we the circumstance of the time.
So have we the circumstance of the time.
av vhb pns12 dt n1 pp-f dt n1.
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2. The manner.
2. The manner.
crd dt n1.
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The manner of Jobs performing of this dutie, is expressed in these words, Job sent and sanctified them,
The manner of Jobs performing of this duty, is expressed in these words, Job sent and sanctified them,
dt n1 pp-f n2 vvg pp-f d n1, vbz vvn p-acp d n2, np1 vvd cc j-vvn pno32,
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and rose up early in the morning: And it consisteth in these two things; 1. In the preparing of his children: Job sent and sanctified them. and rose up early in the morning: And it Consisteth in these two things; 1. In the preparing of his children: Job sent and sanctified them.
cc vvd a-acp av-j p-acp dt n1: cc pn31 vvz p-acp d crd n2; crd p-acp dt vvg pp-f po31 n2: np1 vvd cc j-vvn pno32.
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2. In his own forwardnesse, and diligence: And rose up early in the morning. 1. First his care is, that his children may be in solemn manner prepared;
2. In his own forwardness, and diligence: And rose up early in the morning. 1. First his care is, that his children may be in solemn manner prepared;
crd p-acp po31 d n1, cc n1: cc vvd a-acp av-j p-acp dt n1. crd ord po31 n1 vbz, cst po31 n2 vmb vbi p-acp j n1 vvn;
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not so much in regard of their feasting, as of the sacrifice to be offered unto God.
not so much in regard of their feasting, as of the sacrifice to be offered unto God.
xx av av-d p-acp n1 pp-f po32 n-vvg, c-acp pp-f dt n1 pc-acp vbi vvn p-acp np1.
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Job sent and sanctified them ] Origen saith, Quid mittebat? What did he send? and answereth, His prayers to God, with confession, and thanksgiving for his sonnes. Job sent and sanctified them ] Origen Says, Quid mittebat? What did he send? and Answers, His Prayers to God, with Confessi, and thanksgiving for his Sons.
np1 vvd cc j-vvn pno32 ] np1 vvz, fw-la fw-la? q-crq vdd pns31 vvi? cc vvz, po31 n2 p-acp np1, p-acp n1, cc n1 p-acp po31 n2.
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Which may indeed be true, but yet seemeth not so proper to the scope of the place.
Which may indeed be true, but yet seems not so proper to the scope of the place.
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Eugubinus hath a conceit, that Job sent sacrifices to the temple, to sanctifie them:
Eugubinus hath a conceit, that Job sent Sacrifices to the temple, to sanctify them:
np1 vhz dt n1, cst np1 vvd n2 p-acp dt n1, pc-acp vvi pno32:
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which cannot be true, because that Job lived so long before the building of the temple;
which cannot be true, Because that Job lived so long before the building of the temple;
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yea it is conceived, that he was born above two hundred yeares before the law was given in mount Sinai;
yea it is conceived, that he was born above two hundred Years before the law was given in mount Sinai;
uh pn31 vbz vvn, cst pns31 vbds vvn p-acp crd crd n2 p-acp dt n1 vbds vvn p-acp n1 np1;
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which was above seven hundred yeares before Solomon did build the Temple at Jerusalem.
which was above seven hundred Years before Solomon did built the Temple At Jerusalem.
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It is more probable, that the sense here is, that he sent a messenger unto them, to will them to sanctifie themselves,
It is more probable, that the sense Here is, that he sent a Messenger unto them, to will them to sanctify themselves,
pn31 vbz av-dc j, cst dt n1 av vbz, cst pns31 vvd dt n1 p-acp pno32, pc-acp vmb pno32 pc-acp vvi px32,
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and so to be present at the sacrifices which he purposed to offer unto God on their behalf.
and so to be present At the Sacrifices which he purposed to offer unto God on their behalf.
cc av pc-acp vbi j p-acp dt n2 r-crq pns31 vvd pc-acp vvi p-acp np1 p-acp po32 n1.
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Of that opinion is Tremellius, saying, Mittens, sanctificationem imperavit, ut mundati sacrificio sequenti interessent;
Of that opinion is Tremellius, saying, Mittens, sanctificationem imperavit, ut mundati Sacrificio sequenti interessent;
pp-f d n1 vbz np1, vvg, n2, fw-la fw-la, fw-la fw-la fw-la fw-la n-jn;
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Sending, he charged them to sanctifie themselves, that being made clean they might be present at the ensuing sacrifice. Sending, he charged them to sanctify themselves, that being made clean they might be present At the ensuing sacrifice.
vvg, pns31 vvd pno32 pc-acp vvi px32, cst vbg vvn av-j pns32 vmd vbi j p-acp dt j-vvg n1.
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His sending sheweth that he was absent from them: for they dwelt in their severall houses, wherein they feasted each other:
His sending shows that he was absent from them: for they dwelled in their several houses, wherein they feasted each other:
po31 vvg vvz d pns31 vbds j p-acp pno32: c-acp pns32 vvd p-acp po32 j n2, c-crq pns32 vvd d n-jn:
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and yet his fatherly care for them ceased not, which made one to say, Quid praesens ageret, ubi absens cura non deest? What would he have done had he been present with them, seeing his care for them is not wanting,
and yet his fatherly care for them ceased not, which made one to say, Quid Praesens ageret, ubi absens Cure non deest? What would he have done had he been present with them, seeing his care for them is not wanting,
cc av po31 j n1 p-acp pno32 vvd xx, r-crq vvd pi pc-acp vvi, fw-la n1 fw-la, fw-la n1 fw-la fw-la fw-la? q-crq vmd pns31 vhi vdn vhn pns31 vbn j p-acp pno32, vvg po31 n1 p-acp pno32 vbz xx vvg,
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when they are absent from him? And sanctified them ] The original word signifies properly to be holy, or separated from profane and common use, and consecrated to God, or his service.when they Are absent from him? And sanctified them ] The original word signifies properly to be holy, or separated from profane and Common use, and consecrated to God, or his service.
c-crq pns32 vbr j p-acp pno31? np1 vvd pno32 ] dt j-jn n1 vvz av-j pc-acp vbi j, cc vvn p-acp j cc j n1, cc vvn p-acp np1, cc po31 n1.
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But, by a Metaphor, it often signifies to prepare; because such as are without holines are unprepared.
But, by a Metaphor, it often signifies to prepare; Because such as Are without holiness Are unprepared.
p-acp, p-acp dt n1, pn31 av vvz pc-acp vvi; c-acp d c-acp vbr p-acp n1 vbr j.
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And so it is commonly used in the old testament, for preparation before approaching into Gods presence to offer sacrifice,
And so it is commonly used in the old Testament, for preparation before approaching into God's presence to offer sacrifice,
cc av pn31 vbz av-j vvn p-acp dt j n1, p-acp n1 p-acp vvg p-acp ng1 n1 pc-acp vvi n1,
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or heare his word, &c. For so Samuel spake unto the elders of Bethlehem; I am come to sacrifice unto the Lord:
or hear his word, etc. For so Samuel spoke unto the Elders of Bethlehem; I am come to sacrifice unto the Lord:
cc vvi po31 n1, av p-acp av np1 vvd p-acp dt n2-jn pp-f np1; pns11 vbm vvn pc-acp vvi p-acp dt n1:
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Sanctifie your selves (that is, prepare your selves) and come with me to the sacrifice. Sanctify your selves (that is, prepare your selves) and come with me to the sacrifice.
vvb po22 n2 (cst vbz, vvb po22 n2) cc vvb p-acp pno11 p-acp dt n1.
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And the Lord commanded Moses to sanctifie the people, before they approached neare unto the Mount Sinai, to heare the law from the mouth of God.
And the Lord commanded Moses to sanctify the people, before they approached near unto the Mount Sinai, to hear the law from the Mouth of God.
cc dt n1 vvd np1 p-acp vvb dt n1, c-acp pns32 vvd av-j p-acp dt n1 np1, pc-acp vvi dt n1 p-acp dt n1 pp-f np1.
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To which I might adde diverse other places, all tending to the same purpose.
To which I might add diverse other places, all tending to the same purpose.
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And the manner of this Legall preparation, was by washing of their cloaths, and abstaining from all things which were legally unclean,
And the manner of this Legal preparation, was by washing of their clothes, and abstaining from all things which were legally unclean,
cc dt n1 pp-f d j n1, vbds p-acp vvg pp-f po32 n2, cc vvg p-acp d n2 r-crq vbdr av-j j,
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and not companying with their wives.
and not companying with their wives.
cc xx vvg p-acp po32 n2.
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And the reason why it was required of them, was, that they might not onely be the fitter to joyn with their brethren in prayer, and other godly duties;
And the reason why it was required of them, was, that they might not only be the fitter to join with their brothers in prayer, and other godly duties;
cc dt n1 c-crq pn31 vbds vvn pp-f pno32, vbds, cst pns32 vmd xx av-j vbi dt jc pc-acp vvi p-acp po32 n2 p-acp n1, cc j-jn j n2;
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but also that they might worthily eat of the sacrifices which was to be offered unto God.
but also that they might worthily eat of the Sacrifices which was to be offered unto God.
cc-acp av cst pns32 vmd av-j vvi pp-f dt n2 r-crq vbds pc-acp vbi vvn p-acp np1.
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For none but those that were clean, might eat of the holy things, yea, those that did but enter into the Tabernacle being unclean, were menaced with death by God himself.
For none but those that were clean, might eat of the holy things, yea, those that did but enter into the Tabernacle being unclean, were menaced with death by God himself.
p-acp pix cc-acp d cst vbdr j, vmd vvi pp-f dt j n2, uh, d cst vdd p-acp vvi p-acp dt np1 vbg j, vbdr vvd p-acp n1 p-acp np1 px31.
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And this then was the reason why Job sent, and gave a charge unto his sonnes to sanctifie, that is, prepare themselves to be present with him at the sacrifice, which he was presently to offer to God.
And this then was the reason why Job sent, and gave a charge unto his Sons to sanctify, that is, prepare themselves to be present with him At the sacrifice, which he was presently to offer to God.
cc d av vbds dt n1 c-crq np1 vvd, cc vvd dt n1 p-acp po31 ng1 pc-acp vvi, cst vbz, vvb px32 pc-acp vbi j p-acp pno31 p-acp dt n1, r-crq pns31 vbds av-j pc-acp vvi p-acp np1.
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According to which the Septuagints have, he sent and purified them.
According to which the Septuagints have, he sent and purified them.
vvg p-acp r-crq dt n2 vhb, pns31 vvd cc vvd pno32.
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So was it in Job a godly care, that his sonnes might come so prepared, that the sacrifice might be effectuall for the expiation of their sinnes.
So was it in Job a godly care, that his Sons might come so prepared, that the sacrifice might be effectual for the expiation of their Sins.
av vbds pn31 p-acp np1 dt j n1, cst po31 n2 vmd vvi av vvn, cst dt n1 vmd vbi j p-acp dt n1 pp-f po32 n2.
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And what should this solemne preparation under the type, put us in minde of, but the true & inward preparation, required still of us in the Anti-type? That is, to teach us that we ought carefully to sanctifie, prepare,
And what should this solemn preparation under the type, put us in mind of, but the true & inward preparation, required still of us in the Antitype? That is, to teach us that we ought carefully to sanctify, prepare,
cc q-crq vmd d j n1 p-acp dt n1, vvb pno12 p-acp n1 pp-f, p-acp dt j cc j n1, vvd av pp-f pno12 p-acp dt n1? cst vbz, pc-acp vvi pno12 d pns12 vmd av-j pc-acp vvi, vvb,
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& purifie, not our cloaths and externall parts, but our hearts, from all sinne and impuritie,
& purify, not our clothes and external parts, but our hearts, from all sin and impurity,
cc vvi, xx po12 n2 cc j n2, cc-acp po12 n2, p-acp d n1 cc n1,
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before we presume to approach into the presence of God, either to eat of Christ our spirituall passeover; (according to that rule of the Apostle, Wherefore, whosoever shall eat this bread,
before we presume to approach into the presence of God, either to eat of christ our spiritual passover; (according to that Rule of the Apostle, Wherefore, whosoever shall eat this bred,
c-acp pns12 vvb pc-acp vvi p-acp dt n1 pp-f np1, av-d pc-acp vvi pp-f np1 po12 j av; (vvg p-acp d n1 pp-f dt n1, c-crq, r-crq vmb vvi d n1,
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and drink this cup of the Lord unworthily, shall be guilty of the body and bloud of the Lord.
and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord.
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But let a man examine himself, and so let him eat of that bread, and drink of that cup: But let a man examine himself, and so let him eat of that bred, and drink of that cup:
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or to heare and receive his most holy words as Saint James requireth:
or to hear and receive his most holy words as Saint James requires:
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Wherefore lay apart all filthinesse, and superfluitie of naughtinesse, and receive with meeknesse the ingrafted word, which is able to save your souls. Wherefore lay apart all filthiness, and superfluity of naughtiness, and receive with meekness the ingrafted word, which is able to save your Souls.
q-crq vvd av d n1, cc n1 pp-f n1, cc vvi p-acp n1 dt j-vvn n1, r-crq vbz j pc-acp vvi po22 n2.
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And certainly the neglect hereof is the very cause why that Sacrament which is to some the bread of life, is to some others, the bread of damnation: and that word of God which is to some the savour of life unto life, is to others the savour of death unto death.
And Certainly the neglect hereof is the very cause why that Sacrament which is to Some the bred of life, is to Some Others, the bred of damnation: and that word of God which is to Some the savour of life unto life, is to Others the savour of death unto death.
cc av-j dt n1 av vbz dt j n1 c-crq d n1 r-crq vbz pc-acp d dt n1 pp-f n1, vbz pc-acp d n2-jn, dt n1 pp-f n1: cc d n1 pp-f np1 r-crq vbz pc-acp d dt n1 pp-f n1 p-acp n1, vbz p-acp n2-jn dt n1 pp-f n1 p-acp n1.
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Blessed Job thus carefully prepared his sonnes before they came to the sacrifice:
Blessed Job thus carefully prepared his Sons before they Come to the sacrifice:
vvn np1 av av-j vvd po31 n2 c-acp pns32 vvd p-acp dt n1:
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& happie we, if we carefully learn by his example solemnly to prepare our selves before we come to heare the word of God,
& happy we, if we carefully Learn by his Exampl solemnly to prepare our selves before we come to hear the word of God,
cc j pns12, cs pns12 av-j vvb p-acp po31 n1 av-j pc-acp vvi po12 n2 c-acp pns12 vvb pc-acp vvi dt n1 pp-f np1,
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or to receive his holy Sacraments, &c. 2. Jobs diligence is expressed in the other words, And rose up early in the morning.
or to receive his holy Sacraments, etc. 2. Jobs diligence is expressed in the other words, And rose up early in the morning.
cc pc-acp vvi po31 j n2, av crd n2 n1 vbz vvn p-acp dt j-jn n2, cc vvd a-acp av-j p-acp dt n1.
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Having sent overnight (as it is conceived) unto his sonnes to do their part, by way of sanctification,
Having sent overnight (as it is conceived) unto his Sons to do their part, by Way of sanctification,
vhg vvn av-an (c-acp pn31 vbz vvn) p-acp po31 n2 pc-acp vdi po32 n1, p-acp n1 pp-f n1,
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or preparation, he is carefull also to perform his own part with all readinesse; he rose up early in the morning.
or preparation, he is careful also to perform his own part with all readiness; he rose up early in the morning.
cc n1, pns31 vbz j av pc-acp vvi po31 d n1 p-acp d n1; pns31 vvd a-acp av-j p-acp dt n1.
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This sheweth his great care, celeritie, and diligence not onely to serve God, and perform the duties of pietie towards God;
This shows his great care, celerity, and diligence not only to serve God, and perform the duties of piety towards God;
d vvz po31 j n1, n1, cc n1 xx av-j pc-acp vvi np1, cc vvi dt n2 pp-f n1 p-acp np1;
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but also to prevent the wrath of God against his children, procure his favour, & make an atonement for them:
but also to prevent the wrath of God against his children, procure his favour, & make an atonement for them:
cc-acp av pc-acp vvi dt n1 pp-f np1 p-acp po31 n2, vvb po31 n1, cc vvi dt n1 p-acp pno32:
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Sicut aurora est prima dici pars, ità primam curam significat; Sicut aurora est prima dici pars, ità primam curam significat;
fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la;
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As the morning is the first part of the day, so doth it also here import Jobs first, chief,
As the morning is the First part of the day, so does it also Here import Jobs First, chief,
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or principall care, &c. I finde also in our dayes many early-risers; but alas!or principal care, etc. I find also in our days many early-risers; but alas!
cc j-jn n1, av pns11 vvb av p-acp po12 n2 d j; cc-acp uh!
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it is either to follow after the sweetnesse of pleasure and sinne, like those of whom the Prophet speaketh, Wo unto them that rise up early in the morning, to follow strong drink, that continue untill night, till wine inflame them;
it is either to follow After the sweetness of pleasure and sin, like those of whom the Prophet speaks, Woe unto them that rise up early in the morning, to follow strong drink, that continue until night, till wine inflame them;
pn31 vbz av-d pc-acp vvi p-acp dt n1 pp-f n1 cc n1, vvb d pp-f r-crq dt n1 vvz, n1 p-acp pno32 cst vvb a-acp av-j p-acp dt n1, pc-acp vvi j n1, cst vvb p-acp n1, c-acp n1 vvi pno32;
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or such as the Poet pointeth at, saying, Ʋt jugulent homines surgunt de nocte latrones: Theeves break their sleep, themselves annoy, To rob, to steal, and to destroy.
or such as the Poet pointeth At, saying, Ʋt jugulent homines Surgunt de nocte Latrones: Thieves break their sleep, themselves annoy, To rob, to steal, and to destroy.
cc d c-acp dt n1 vvz p-acp, vvg, n1 j fw-la fw-la fw-la fw-la n1: n2 vvb po32 n1, px32 vvi, pc-acp vvi, pc-acp vvi, cc pc-acp vvi.
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Again, I finde another sort amongst us, which will rise as early as Job, and that also for their childrens sakes;
Again, I find Another sort among us, which will rise as early as Job, and that also for their Children's sakes;
av, pns11 vvb j-jn n1 p-acp pno12, r-crq vmb vvi c-acp av-j c-acp np1, cc cst av p-acp po32 ng2 n2;
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yea and more also, which will macerate themselves, (as David saith) rising up early, sitting up late,
yea and more also, which will macerate themselves, (as David Says) rising up early, sitting up late,
uh cc dc av, r-crq vmb vvi px32, (c-acp np1 vvz) vvg a-acp av-j, vvg a-acp av-j,
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& eating the bread of sorrows: but alas!& eating the bred of sorrows: but alas!
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it is not with holy Job to procure spirituall and heavenly things, and the love and favour of God for them:
it is not with holy Job to procure spiritual and heavenly things, and the love and favour of God for them:
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but to heap together the Mammon of unrighteousnesse, or (as the Prophet saith) to joyn house to house, and lay field to field, till there be no place for the poore, that they may be placed alone in the middest of the earth.
but to heap together the Mammon of unrighteousness, or (as the Prophet Says) to join house to house, and lay field to field, till there be no place for the poor, that they may be placed alone in the midst of the earth.
cc-acp pc-acp vvi av dt np1 pp-f n1, cc (c-acp dt n1 vvz) p-acp vvb n1 p-acp n1, cc vvd n1 p-acp n1, c-acp pc-acp vbi dx n1 p-acp dt j, cst pns32 vmb vbi vvn av-j p-acp dt n1 pp-f dt n1.
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But where be those that with Job, break their sleep, and rise up early to serve the Lord,
But where be those that with Job, break their sleep, and rise up early to serve the Lord,
cc-acp q-crq vbb d cst p-acp n1, vvb po32 n1, cc vvb a-acp av-j pc-acp vvi dt n1,
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and offer to him the sacrifice of praise and thanksgiving? Where be those that with David will say, At midnight I will rise to give thanks to thee, because of thy righteous judgements:
and offer to him the sacrifice of praise and thanksgiving? Where be those that with David will say, At midnight I will rise to give thanks to thee, Because of thy righteous Judgments:
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and again, In the morning shall my prayer prevent thee? Alas!
and again, In the morning shall my prayer prevent thee? Alas!
cc av, p-acp dt n1 vmb po11 n1 vvi pno21? uh!
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they are almost as rare as black swannes, which rise thus early to serve the Lord,
they Are almost as rare as black swans, which rise thus early to serve the Lord,
pns32 vbr av p-acp j c-acp j-jn ng1, r-crq vvb av av-j pc-acp vvi dt n1,
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& make haste & delay not to keep his commandments
& make haste & Delay not to keep his Commandments
cc vvb n1 cc vvb xx pc-acp vvi po31 n2
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He that desireth to lay a good, sure, and firm foundation for the building of his house, and enlarging of his family;
He that Desires to lay a good, sure, and firm Foundation for the building of his house, and enlarging of his family;
pns31 cst vvz pc-acp vvi dt j, j, cc j n1 p-acp dt n-vvg pp-f po31 n1, cc vvg pp-f po31 n1;
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let him learn of Job, to place it in pietie towards God, and the honest and religious education of his children;
let him Learn of Job, to place it in piety towards God, and the honest and religious education of his children;
vvb pno31 vvi pp-f np1, pc-acp vvi pn31 p-acp n1 p-acp np1, cc dt j cc j n1 pp-f po31 n2;
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and so dedicate it unto God through Jesus Christ, NONLATINALPHABET &c. In whom all the building fitly framed together, groweth unto an holy temple of the Lord:
and so dedicate it unto God through jesus christ, etc. In whom all the building fitly framed together, grows unto an holy temple of the Lord:
cc av vvb pn31 p-acp np1 p-acp np1 np1, av p-acp ro-crq d dt n1 av-j vvn av, vvz p-acp dt j n1 pp-f dt n1:
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that so the wife that cometh into his house may be like Rachel and Leah, which two did build the house of Israel;
that so the wife that comes into his house may be like Rachel and Leah, which two did built the house of Israel;
cst av dt n1 cst vvz p-acp po31 n1 vmb vbi j np1 cc np1, r-crq crd vdd vvi dt n1 pp-f np1;
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that is, did increase the number of the members of the true Church of God.
that is, did increase the number of the members of the true Church of God.
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Oh then, let me exhort all such as God hath blessed with children, to cast their eyes upon this president,
O then, let me exhort all such as God hath blessed with children, to cast their eyes upon this president,
uh av, vvb pno11 vvi d d c-acp np1 vhz vvn p-acp n2, pc-acp vvi po32 n2 p-acp d n1,
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and become early risers; not to hunt after vanitie, pleasure, sinne, or unrighteous Mammon;
and become early risers; not to hunt After vanity, pleasure, sin, or unrighteous Mammon;
cc vvi av-j n2; xx pc-acp vvi p-acp n1, n1, n1, cc j np1;
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but to procure the favour of God, and purchase heavenly and spirituall blessings for them, with holy Job:
but to procure the favour of God, and purchase heavenly and spiritual blessings for them, with holy Job:
cc-acp pc-acp vvi dt n1 pp-f np1, cc vvi j cc j n2 p-acp pno32, p-acp j n1:
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For it is the blessing of the Lord that maketh rich. And our Saviour Christ saith, Seek ye first the kingdome of God, and his righteousnesse,
For it is the blessing of the Lord that makes rich. And our Saviour christ Says, Seek you First the Kingdom of God, and his righteousness,
c-acp pn31 vbz dt n1 pp-f dt n1 cst vvz j. cc po12 n1 np1 vvz, vvb pn22 ord dt n1 pp-f np1, cc po31 n1,
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and all these things shall be added unto you. This point might worthily be enlarged, but I hasten to that which followeth.and all these things shall be added unto you. This point might worthily be enlarged, but I hasten to that which follows.
cc d d n2 vmb vbi vvn p-acp pn22. d n1 vmd av-j vbi vvn, cc-acp pns11 vvb p-acp d r-crq vvz.
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3. The matter. That which Job did, followeth in the next words; And offered burnt-offerings according to the number of them all.
3. The matter. That which Job did, follows in the next words; And offered Burnt offerings according to the number of them all.
crd dt n1. cst r-crq np1 vdd, vvz p-acp dt ord n2; cc j-vvn n2 vvg p-acp dt n1 pp-f pno32 d.
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Here I finde a question much disputed amongst interpreters, viz. Whether Job was a Priest or not.
Here I find a question much disputed among Interpreters, viz. Whither Job was a Priest or not.
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Some affirm, that he was a great Prince, but not a Priest: Others are of opinion, yea confidently affirm, that he was a Priest.
some affirm, that he was a great Prince, but not a Priest: Others Are of opinion, yea confidently affirm, that he was a Priest.
d vvb, cst pns31 vbds dt j n1, cc-acp xx dt n1: ng2-jn vbr pp-f n1, uh av-j vvb, cst pns31 vbds dt n1.
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And indeed almost all the ancient Fathers consent, that the first-born, especially of great and honourable families, were Priests.
And indeed almost all the ancient Father's consent, that the firstborn, especially of great and honourable families, were Priests.
cc av av d dt j ng1 n1, cst dt j, av-j pp-f j cc j n2, vbdr n2.
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And Hierome instanceth in Melchisedech, whom he conceived to be Sem, the first-born of the Patriarch Noah:
And Jerome Instanceth in Melchizedek, whom he conceived to be Sem, the firstborn of the Patriarch Noah:
cc np1 vvz p-acp np1, ro-crq pns31 vvd pc-acp vbi np1, dt j pp-f dt n1 np1:
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and affirmeth that it was generally so untill the time of Aaron the High-priest, ordained by God himself.
and Affirmeth that it was generally so until the time of Aaron the High priest, ordained by God himself.
cc vvz cst pn31 vbds av-j av c-acp dt n1 pp-f np1 dt n1, vvn p-acp np1 px31.
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And therefore he saith, that was the birth-right which Esau sold unto Jacob;
And Therefore he Says, that was the birthright which Esau sold unto Jacob;
cc av pns31 vvz, cst vbds dt n1 r-crq np1 vvd p-acp np1;
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and that therefore S. Paul calleth him a profane person; that is, deprived of his Priesthood, and not consecrated unto God.
and that Therefore S. Paul calls him a profane person; that is, deprived of his Priesthood, and not consecrated unto God.
cc cst av n1 np1 vvz pno31 dt j n1; cst vbz, vvn pp-f po31 n1, cc xx vvn p-acp np1.
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And it might easily be shewed, that anciently amongst the Heathen, or Gentiles, Kings and Princes were also Priests; which Heliodorus affirmeth concerning Memphis.
And it might Easily be showed, that anciently among the Heathen, or Gentiles, Kings and Princes were also Priests; which Heliodorus Affirmeth Concerning Memphis.
cc pn31 vmd av-j vbi vvn, cst av-j p-acp dt j-jn, cc n2-j, n2 cc n2 vbdr av n2; r-crq np1 vvz vvg np1.
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To which peradventure that seemeth to allude, where God commanded Moses to say unto the children of Israel, Ye shall be unto me a kingdome of Priests:
To which Peradventure that seems to allude, where God commanded Moses to say unto the children of Israel, You shall be unto me a Kingdom of Priests:
p-acp r-crq av cst vvz pc-acp vvi, c-crq np1 vvd np1 pc-acp vvi p-acp dt n2 pp-f np1, pn22 vmb vbi p-acp pno11 dt n1 pp-f n2:
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And S. Peter useth the like phrase, saying, But ye are a chosen generation, a royall priesthood:
And S. Peter uses the like phrase, saying, But you Are a chosen generation, a royal priesthood:
cc np1 np1 vvz dt j n1, vvg, p-acp pn22 vbr dt j-vvn n1, dt j n1:
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And Saint John affirmeth, that Christ hath loved us, and washed us from our sinnes in his own bloud,
And Saint John Affirmeth, that christ hath loved us, and washed us from our Sins in his own blood,
cc n1 np1 vvz, cst np1 vhz vvn pno12, cc vvn pno12 p-acp po12 n2 p-acp po31 d n1,
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and hath made us Kings and Priests unto God, and his Father. And therefore his being a Prince, is no argument against his being a Priest.and hath made us Kings and Priests unto God, and his Father. And Therefore his being a Prince, is no argument against his being a Priest.
cc vhz vvn pno12 n2 cc n2 p-acp np1, cc po31 n1. cc av po31 vbg dt n1, vbz dx n1 p-acp po31 vbg dt n1.
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But I shall not need to contend about it now, for the sense of the place is good every way.
But I shall not need to contend about it now, for the sense of the place is good every Way.
p-acp pns11 vmb xx vvi pc-acp vvi p-acp pn31 av, p-acp dt n1 pp-f dt n1 vbz j d n1.
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If he was a Priest, he might freely in his own person offer burnt-offerings:
If he was a Priest, he might freely in his own person offer Burnt offerings:
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if not, yet he may be said to offer burnt-offerings, because (as Austine saith) Ille dicitur offerre, cujus sunt oblationes, quas super altare ponit sacerdos;
if not, yet he may be said to offer Burnt offerings, Because (as Augustine Says) Isle dicitur offer, cujus sunt oblationes, quas super altar Ponit sacerdos;
cs xx, av pns31 vmb vbi vvn pc-acp vvi n2, c-acp (c-acp np1 vvz) fw-la fw-la n1, fw-la fw-la fw-la, fw-la fw-la n1 fw-la fw-la;
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ipsí { que } imputatur sacrificium, cujus munere offertur: He is said to offer, whose oblations the Priest layeth upon the altar;
ipsí { que } imputatur Sacrificium, cujus munere offertur: He is said to offer, whose Oblations the Priest Layeth upon the altar;
n1 { fw-fr } fw-la fw-la, fw-la fw-la fw-la: pns31 vbz vvn pc-acp vvi, rg-crq n2 dt n1 vvz p-acp dt n1;
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and the sacrifice is imputed unto him, by whose gift, or at whose charge it is offered. and the sacrifice is imputed unto him, by whose gift, or At whose charge it is offered.
cc dt n1 vbz vvn p-acp pno31, p-acp rg-crq n1, cc p-acp rg-crq n1 pn31 vbz vvn.
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But let us now consider the matter; that is to say, What Job did: He offered burnt-offerings according to the number of them all.
But let us now Consider the matter; that is to say, What Job did: He offered Burnt offerings according to the number of them all.
p-acp vvb pno12 av vvi dt n1; d vbz p-acp vvb, q-crq n1 vdd: pns31 vvd n2 vvg p-acp dt n1 pp-f pno32 d.
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And here again observe two things; 1. The action: He offered burnt-offerings. 2. In what proportion he did it:
And Here again observe two things; 1. The actium: He offered Burnt offerings. 2. In what proportion he did it:
cc av av vvi crd n2; crd dt n1: pns31 vvd n2. crd p-acp r-crq n1 pns31 vdd pn31:
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According to the number of them all. 1. The action:According to the number of them all. 1. The actium:
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He offered burnt-offerings. We need not be so curious here about the distinction of the several kindes of sacrifices, which were afterwards prescribed under the law:He offered Burnt offerings. We need not be so curious Here about the distinction of the several Kinds of Sacrifices, which were afterwards prescribed under the law:
pns31 vvd n2. pns12 vvb xx vbi av j av p-acp dt n1 pp-f dt j n2 pp-f n2, r-crq vbdr av vvn p-acp dt n1:
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For though some do observe Jobs liberalitie, in that he is said to offer burnt-offerings, which were wholly consumed with fire, in honorem Dei, to the honour of God:
For though Some do observe Jobs liberality, in that he is said to offer Burnt offerings, which were wholly consumed with fire, in Honor Dei, to the honour of God:
c-acp cs d vdb vvi n2 n1, p-acp cst pns31 vbz vvn pc-acp vvi n2, r-crq vbdr av-jn vvn p-acp n1, p-acp fw-la fw-la, p-acp dt n1 pp-f np1:
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yet the originall may be indifferently applied to any kinde of sacrifices.
yet the original may be indifferently applied to any kind of Sacrifices.
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For it cometh of a word which signifieth to elevate, to be lifted up, or to ascend: He made ascensions to ascend.
For it comes of a word which signifies to elevate, to be lifted up, or to ascend: He made ascensions to ascend.
p-acp pn31 vvz pp-f dt n1 r-crq vvz pc-acp vvi, pc-acp vbi vvn a-acp, cc pc-acp vvi: pns31 vvd n2 pc-acp vvi.
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And the Hebrews take elevation for any thing offered, and lifted up upon the Altar, or elevated by the hand of the Priest;
And the Hebrews take elevation for any thing offered, and lifted up upon the Altar, or elevated by the hand of the Priest;
cc dt njp2 vvb n1 p-acp d n1 vvn, cc vvd a-acp p-acp dt n1, cc vvn p-acp dt n1 pp-f dt n1;
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the smell whereof was said to ascend to heaven, and to yeeld a sweet savour in the nostrils of God:
the smell whereof was said to ascend to heaven, and to yield a sweet savour in the nostrils of God:
dt n1 c-crq vbds vvn pc-acp vvi p-acp n1, cc pc-acp vvi dt j n1 p-acp dt n2 pp-f np1:
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2346
though since the law given, it be for the most part used of burnt-offerings. Certain it is, that out of his great care for the good of his children,
though since the law given, it be for the most part used of Burnt offerings. Certain it is, that out of his great care for the good of his children,
c-acp c-acp dt n1 vvn, pn31 vbi p-acp dt av-ds n1 vvn pp-f n2. j pn31 vbz, cst av pp-f po31 j n1 p-acp dt j pp-f po31 n2,
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and his fear of Gods wrath breaking forth against them, he religiously offered sacrifice to God for the expiation of such sinnes as he feared his sonnes had committed:
and his Fear of God's wrath breaking forth against them, he religiously offered sacrifice to God for the expiation of such Sins as he feared his Sons had committed:
cc po31 n1 pp-f npg1 n1 vvg av p-acp pno32, pns31 av-j vvd n1 p-acp np1 p-acp dt n1 pp-f d n2 c-acp pns31 vvd po31 n2 vhd vvn:
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as we shall more fully see in the fourth and last point. 2. The proportion is expressed to be according to the number of them all.
as we shall more Fully see in the fourth and last point. 2. The proportion is expressed to be according to the number of them all.
c-acp pns12 vmb av-dc av-j vvi p-acp dt ord cc ord n1. crd dt n1 vbz vvn pc-acp vbi vvg p-acp dt n1 pp-f pno32 d.
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2349
Gregorie is of opinion, that he offered seven sacrifices according to the number of his seven sonnes.
Gregory is of opinion, that he offered seven Sacrifices according to the number of his seven Sons.
np1 vbz pp-f n1, cst pns31 vvd crd n2 vvg p-acp dt n1 pp-f po31 crd n2.
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Cyprian conceiveth that they were tenne, adding three also for his three daughters. Cyprian conceiveth that they were tenne, adding three also for his three daughters.
jp vvz d pns32 vbdr crd, vvg crd av p-acp po31 crd n2.
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And I finde some others which think that there was but one sacrifice or burnt-offering each day,
And I find Some Others which think that there was but one sacrifice or Burnt-offering each day,
cc pns11 vvb d ng2-jn r-crq vvb d a-acp vbds p-acp crd n1 cc j d n1,
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for the master of the feast, and all the guests: for the master of the feast, and all the guests:
p-acp dt n1 pp-f dt n1, cc d dt n2:
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and then these words, According to the number of them all, must have reference not to the persons of his sonnes,
and then these words, According to the number of them all, must have Referente not to the Persons of his Sons,
cc av d n2, vvg p-acp dt n1 pp-f pno32 d, vmb vhi n1 xx p-acp dt n2 pp-f po31 n2,
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but to the dayes of their feasting mentioned in the beginning of the verse. But it is more generally understood of the persons:
but to the days of their feasting mentioned in the beginning of the verse. But it is more generally understood of the Persons:
cc-acp p-acp dt n2 pp-f po32 n-vvg vvd p-acp dt n-vvg pp-f dt n1. p-acp pn31 vbz av-dc av-j vvn pp-f dt n2:
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2355
and so the number of seven, seemeth more probable then the number of ten; because in the latter end of the verse, where Job expresseth the reason why he offered these sacrifices, we finde mention onely of his sonnes, and not of his daughters.
and so the number of seven, seems more probable then the number of ten; Because in the latter end of the verse, where Job Expresses the reason why he offered these Sacrifices, we find mention only of his Sons, and not of his daughters.
cc av dt n1 pp-f crd, vvz av-dc j cs dt n1 pp-f crd; c-acp p-acp dt d n1 pp-f dt n1, c-crq np1 vvz dt n1 c-crq pns31 vvd d n2, pns12 vvb n1 av-j pp-f po31 n2, cc xx pp-f po31 n2.
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2356
It is sufficient that by sacrifices then, the ordinarie means and principall part of Gods service be sought, to make an atonement for the sinnes of his sonnes,
It is sufficient that by Sacrifices then, the ordinary means and principal part of God's service be sought, to make an atonement for the Sins of his Sons,
pn31 vbz j cst p-acp n2 av, dt j n2 cc j-jn n1 pp-f npg1 n1 vbi vvn, pc-acp vvi dt n1 p-acp dt n2 pp-f po31 n2,
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and to reconcile them unto God, whom he supposed they had provoked by their sinnes.
and to reconcile them unto God, whom he supposed they had provoked by their Sins.
cc pc-acp vvi pno32 p-acp np1, ro-crq pns31 vvd pns32 vhd vvn p-acp po32 n2.
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2358
And I doubt not, but his sacrifices were accompanied with prayers unto God for remission of sinnes,
And I doubt not, but his Sacrifices were accompanied with Prayers unto God for remission of Sins,
cc pns11 vvb xx, cc-acp po31 n2 vbdr vvn p-acp n2 p-acp np1 p-acp n1 pp-f n2,
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2359
and thanksgiving for the manifold benefits conferred upon himself, and his sonnes and daughters, &c.
and thanksgiving for the manifold benefits conferred upon himself, and his Sons and daughters, etc.
cc n1 p-acp dt j n2 vvn p-acp px31, cc po31 n2 cc n2, av
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2360
And what doth this example in Job teach us? That whensoever any of us do finde,
And what does this Exampl in Job teach us? That whensoever any of us do find,
cc q-crq vdz d n1 p-acp np1 vvb pno12? cst c-crq d pp-f pno12 vdb vvi,
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or fear that we have with Jobs sonnes sinned against God, and provoked him to wrath and indignation against us, we seek to be reconciled unto God,
or Fear that we have with Jobs Sons sinned against God, and provoked him to wrath and Indignation against us, we seek to be reconciled unto God,
cc vvb cst pns12 vhb p-acp n2 n2 vvn p-acp np1, cc vvd pno31 p-acp n1 cc n1 p-acp pno12, pns12 vvb pc-acp vbi vvn p-acp np1,
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2362
and restored into his favour again, by that one perfect, absolute, and all-sufficient oblation, or sacrifice of our Lord and Saviour Jesus Christ, who is the summe and substance, the perfection and complement of all sacrifices;
and restored into his favour again, by that one perfect, absolute, and All-sufficient oblation, or sacrifice of our Lord and Saviour jesus christ, who is the sum and substance, the perfection and compliment of all Sacrifices;
cc vvn p-acp po31 n1 av, p-acp d crd j, j, cc j n1, cc n1 pp-f po12 n1 cc n1 np1 np1, r-crq vbz dt n1 cc n1, dt n1 cc n1 pp-f d n2;
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and In whom onely God the Father is well pleased.
and In whom only God the Father is well pleased.
cc p-acp ro-crq j np1 dt n1 vbz av vvn.
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2364
His bloud onely is able to purge us from sinne, and purchase us our peace with God his Father;
His blood only is able to purge us from sin, and purchase us our peace with God his Father;
po31 n1 av-j vbz j pc-acp vvi pno12 p-acp n1, cc vvb pno12 po12 n1 p-acp np1 po31 n1;
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2365
that is the fountain opened for sinne and uncleannesse.
that is the fountain opened for sin and uncleanness.
d vbz dt n1 vvd p-acp n1 cc n1.
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2366
When Naaman was infected with the leprosie, Elisha prescribed him to wash in Jordan seven times, and he should be clean:
When Naaman was infected with the leprosy, Elisha prescribed him to wash in Jordan seven times, and he should be clean:
c-crq np1 vbds vvn p-acp dt n1, np1 vvd pno31 p-acp vvb p-acp n1 crd n2, cc pns31 vmd vbi j:
(12) section (DIV2)
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2367
But when our souls are stained with the leprosie of sinne, we have a better remedie set forth unto us,
But when our Souls Are stained with the leprosy of sin, we have a better remedy Set forth unto us,
cc-acp c-crq po12 n2 vbr vvn p-acp dt n1 pp-f n1, pns12 vhb dt jc n1 vvd av p-acp pno12,
(12) section (DIV2)
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2368
even the fountain of the bloud of Christ, wherein if we bathe our selves by faith, we are sure to be cleansed,
even the fountain of the blood of christ, wherein if we bathe our selves by faith, we Are sure to be cleansed,
av dt n1 pp-f dt n1 pp-f np1, c-crq cs pns12 vvb po12 n2 p-acp n1, pns12 vbr j pc-acp vbi vvn,
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2369
and reconciled unto the favour of God again.
and reconciled unto the favour of God again.
cc vvn p-acp dt n1 pp-f np1 av.
(12) section (DIV2)
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2370
And likewise we must not forget also to offer unto God our spi•ituall sacrifices of prayer,
And likewise we must not forget also to offer unto God our spi•ituall Sacrifices of prayer,
cc av pns12 vmb xx vvi av pc-acp vvi p-acp np1 po12 j n2 pp-f n1,
(12) section (DIV2)
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2371
and of praise and thanksgiving, &c.
and of praise and thanksgiving, etc.
cc pp-f n1 cc n1, av
(12) section (DIV2)
306
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2372
4. The reason, or moving cause.
4. The reason, or moving cause.
crd dt n1, cc j-vvg n1.
(13) section (DIV2)
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2373
Last of all, Job expresseth the reason or cause which moved him to send so diligently and carefully to sanctifie his sonnes,
Last of all, Job Expresses the reason or cause which moved him to send so diligently and carefully to sanctify his Sons,
ord pp-f d, np1 vvz dt n1 cc n1 r-crq vvd pno31 pc-acp vvi av av-j cc av-j pc-acp vvi po31 n2,
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2374
and to offer burnt-offerings according to the number of them all:
and to offer Burnt offerings according to the number of them all:
cc pc-acp vvi n2 vvg p-acp dt n1 pp-f pno32 d:
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2375
viz. Job said, It may be that my sonnes have sinned, and cursed God in their hearts. viz. Job said, It may be that my Sons have sinned, and cursed God in their hearts.
n1 np1 vvd, pn31 vmb vbi d po11 n2 vhb vvn, cc j-vvn np1 p-acp po32 n2.
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2376
It seemeth that the holy man had not any certain knowledge that his sonnes had sinned, and cursed God in their hearts:
It seems that the holy man had not any certain knowledge that his Sons had sinned, and cursed God in their hearts:
pn31 vvz cst dt j n1 vhd xx d j n1 cst po31 n2 vhd vvn, cc j-vvn np1 p-acp po32 n2:
(13) section (DIV2)
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2377
and therefore, according to the rule of charitie, he doth not rashly censure and condemne them to have so done:
and Therefore, according to the Rule of charity, he does not rashly censure and condemn them to have so done:
cc av, vvg p-acp dt n1 pp-f n1, pns31 vdz xx av-j vvi cc vvi pno32 pc-acp vhi av vdn:
(13) section (DIV2)
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2378
but yet in his fatherly love and care, he hath a godly jealousie and suspicion over them, (knowing the weaknesse and frailtie of mankinde in generall) lest they had passed the limits of sobrietie,
but yet in his fatherly love and care, he hath a godly jealousy and suspicion over them, (knowing the weakness and frailty of mankind in general) lest they had passed the Limits of sobriety,
cc-acp av p-acp po31 j n1 cc n1, pns31 vhz dt j n1 cc n1 p-acp pno32, (vvg dt n1 cc n1 pp-f n1 p-acp n1) cs pns32 vhd vvn dt n2 pp-f n1,
(13) section (DIV2)
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2379
and provoked the anger of God against them.
and provoked the anger of God against them.
cc vvd dt n1 pp-f np1 p-acp pno32.
(13) section (DIV2)
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2380
For so Job useth here a particle of doubting, fortè fortassis; peradventure it may be, &c. And this argued a good and holy minde in Job:
For so Job uses Here a particle of doubting, fortè Fortassis; Peradventure it may be, etc. And this argued a good and holy mind in Job:
p-acp av np1 vvz av dt n1 pp-f vvg, fw-fr fw-la; av pn31 vmb vbi, av cc d vvd dt j cc j n1 p-acp np1:
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2381
for (as one saith) Scrupulus & suspicio peccati, quae hominem st•mulat & solicitat, bonae mentis indicium esse solet;
for (as one Says) Scrupulus & Suspicion peccati, Quae hominem st•mulat & solicitat, bonae mentis indicium esse Solent;
c-acp (c-acp pi vvz) np1 cc fw-la fw-la, fw-la fw-la fw-la cc fw-la, fw-la fw-la fw-la fw-la n1;
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2382
That scruple and suspicion of sinne which doth disquiet and trouble a man, is a signe of an honest heart within. That scruple and suspicion of sin which does disquiet and trouble a man, is a Signen of an honest heart within.
cst n1 cc n1 pp-f n1 r-crq vdz vvi cc vvi dt n1, vbz dt n1 pp-f dt j n1 a-acp.
(13) section (DIV2)
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2383
It is a blessed and happie thing when a man carrieth a godly jealousie over himself,
It is a blessed and happy thing when a man Carrieth a godly jealousy over himself,
pn31 vbz dt j-vvn cc j n1 c-crq dt n1 vvz dt j n1 p-acp px31,
(13) section (DIV2)
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2384
& all his waies, works, words, and thoughts of his heart:
& all his ways, works, words, and thoughts of his heart:
cc d po31 n2, n2, n2, cc n2 pp-f po31 n1:
(13) section (DIV2)
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2385
and not onely over himself, but also with holy Job over his children, and all that are under him.
and not only over himself, but also with holy Job over his children, and all that Are under him.
cc xx av-j p-acp px31, cc-acp av p-acp j n1 p-acp po31 n2, cc d cst vbr p-acp pno31.
(13) section (DIV2)
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2386
We cannot easily be too warie in this kinde; for carelesnesse and contempt have carried many thousands headlong into hell:
We cannot Easily be too wary in this kind; for carelessness and contempt have carried many thousands headlong into hell:
pns12 vmbx av-j vbi av j p-acp d n1; p-acp n1 cc n1 vhb vvn d crd av-j p-acp n1:
(13) section (DIV2)
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2387
but this godly suspicion and jealousie is that which will move us with David to desire the Lord to set a watch before our mouthes,
but this godly suspicion and jealousy is that which will move us with David to desire the Lord to Set a watch before our mouths,
cc-acp d j n1 cc n1 vbz d r-crq vmb vvi pno12 p-acp np1 p-acp vvb dt n1 pc-acp vvi dt n1 p-acp po12 n2,
(13) section (DIV2)
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2388
and keep the doore of our lips. and keep the door of our lips.
cc vvi dt n1 pp-f po12 n2.
(13) section (DIV2)
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2389
And with Job, to make a covenant with our eyes, and with our hearts also, that they sinne not against God:
And with Job, to make a Covenant with our eyes, and with our hearts also, that they sin not against God:
cc p-acp np1, p-acp vvb dt n1 p-acp po12 n2, cc p-acp po12 n2 av, cst pns32 vvb xx p-acp np1:
(13) section (DIV2)
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2390
yea it will make us to enlarge our care, and move us to resolve and say with Joshua;
yea it will make us to enlarge our care, and move us to resolve and say with joshua;
uh pn31 vmb vvi pno12 pc-acp vvi po12 n1, cc vvb pno12 pc-acp vvi cc vvi p-acp np1;
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2391
As for me and my house, we will serve the Lord. As for me and my house, we will serve the Lord.
c-acp p-acp pno11 cc po11 n1, pns12 vmb vvi dt n1.
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2392
Surely the man that is rightly endued with this holy jealousie, shall never fall dangerously or desperately into any great or grievous sinne:
Surely the man that is rightly endued with this holy jealousy, shall never fallen dangerously or desperately into any great or grievous sin:
av-j dt n1 cst vbz av-jn vvn p-acp d j n1, vmb av-x vvi av-j cc av-j p-acp d j cc j n1:
(13) section (DIV2)
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2393
but the want hereof causeth many to be carried away, as it were, headlong into all excesse of sin & riot:
but the want hereof Causes many to be carried away, as it were, headlong into all excess of since & riot:
cc-acp dt n1 av vvz d pc-acp vbi vvn av, c-acp pn31 vbdr, av-j p-acp d n1 pp-f n1 cc n1:
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because thereby they do too openly expose themselves to the danger of the strong, sudden, and violent temptations and assaults of Satan.
Because thereby they do too openly expose themselves to the danger of the strong, sudden, and violent temptations and assaults of Satan.
c-acp av pns32 vdb av av-j vvi px32 p-acp dt n1 pp-f dt j, j, cc j n2 cc n2 pp-f np1.
(13) section (DIV2)
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2395
For he that goeth rashly forward, without fear in a dangerous way, doth soon stumble and fall:
For he that Goes rashly forward, without Fear in a dangerous Way, does soon Stumble and fallen:
p-acp pns31 cst vvz av-j av-j, p-acp n1 p-acp dt j n1, vdz av vvi cc vvi:
(13) section (DIV2)
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2396
when he that is fearfull and warie, passeth on safe and secure from dangers. And such a journey is our life through the dark wildernesse of this world;
when he that is fearful and wary, passes on safe and secure from dangers. And such a journey is our life through the dark Wilderness of this world;
c-crq pns31 cst vbz j cc j, vvz p-acp j cc j p-acp n2. cc d dt n1 vbz po12 n1 p-acp dt j n1 pp-f d n1;
(13) section (DIV2)
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wherein are innumerable snares and engines placed by the Devil, to catch and overthrow us in the way towards our heavenly Canaan.
wherein Are innumerable snares and Engines placed by the devil, to catch and overthrow us in the Way towards our heavenly Canaan.
q-crq vbr j n2 cc n2 vvn p-acp dt n1, pc-acp vvi cc vvi pno12 p-acp dt n1 p-acp po12 j np1.
(13) section (DIV2)
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2398
Which occasioned that counsel of the Apostle, agreeing with the practise and example of Job, Be sober, be vigilant,
Which occasioned that counsel of the Apostle, agreeing with the practice and Exampl of Job, Be Sobrium, be vigilant,
r-crq vvn d n1 pp-f dt n1, vvg p-acp dt n1 cc n1 pp-f np1, vbb j, vbb j,
(13) section (DIV2)
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2399
because your adversary the Devil, as a roaring lion walketh about seeking whom he may devoure. Because your adversary the devil, as a roaring Lion walks about seeking whom he may devour.
c-acp po22 n1 dt n1, c-acp dt j-vvg n1 vvz p-acp vvg r-crq pns31 vmb vvi.
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But what was it, that holy Job was so jealous of his sonnes? viz. lest they had sinned,
But what was it, that holy Job was so jealous of his Sons? viz. lest they had sinned,
cc-acp r-crq vbds pn31, cst j n1 vbds av j pp-f po31 n2? n1 cs pns32 vhd vvn,
(13) section (DIV2)
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and cursed God in their hearts. and cursed God in their hearts.
cc j-vvn np1 p-acp po32 n2.
(13) section (DIV2)
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The first word here used by Job, is of an usuall and known signification, received by all, viz. aberrare, deviare à recto tramite, peccare;
The First word Here used by Job, is of an usual and known signification, received by all, viz. aberrare, deviare à recto tramite, Peccare;
dt ord n1 av vvn p-acp np1, vbz pp-f dt j cc j-vvn n1, vvn p-acp d, n1 fw-la, n1 fw-fr fw-la n1, uh;
(13) section (DIV2)
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to erre, to wander out of the right way, to sinne: to err, to wander out of the right Way, to sin:
pc-acp vvi, pc-acp vvi av pp-f dt j-jn n1, p-acp n1:
(13) section (DIV2)
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for sinne is nothing else but a deviation, or wandring out of the way prescribed by the Law, or word of God;
for sin is nothing Else but a deviation, or wandering out of the Way prescribed by the Law, or word of God;
p-acp n1 vbz pix av cc-acp dt n1, cc vvg av pp-f dt n1 vvn p-acp dt n1, cc n1 pp-f np1;
(13) section (DIV2)
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or (as our Saviour Christ speaketh) From the narrow way which leadeth to salvation, to the broad way which leadeth to destruction:
or (as our Saviour christ speaks) From the narrow Way which leads to salvation, to the broad Way which leads to destruction:
cc (p-acp po12 n1 np1 vvz) p-acp dt j n1 r-crq vvz p-acp n1, p-acp dt j n1 r-crq vvz p-acp n1:
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and it may well be understood in generall, of whatsoever is NONLATINALPHABET, a transgression of the law of God.
and it may well be understood in general, of whatsoever is, a Transgression of the law of God.
cc pn31 vmb av vbi vvn p-acp n1, pp-f r-crq vbz, dt n1 pp-f dt n1 pp-f np1.
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According to that of the Apostle, Whosoever committeth sinne, transgresseth also the law: for sinne is the transgression of the law.
According to that of the Apostle, Whosoever Committeth sin, Transgresseth also the law: for sin is the Transgression of the law.
vvg p-acp d pp-f dt n1, r-crq vvz n1, vvz av dt n1: p-acp n1 vbz dt n1 pp-f dt n1.
(13) section (DIV2)
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We are spirituall travellers towards the heavenly Canaan, and so often as we sinne, we wander out of the way into by-paths, which lead unto the chambers of death. The other is a more obscure word, And cursed, as the kings bible hath it;
We Are spiritual travellers towards the heavenly Canaan, and so often as we sin, we wander out of the Way into bypaths, which led unto the chambers of death. The other is a more Obscure word, And cursed, as the Kings Bible hath it;
pns12 vbr j n2 p-acp dt j np1, cc av av c-acp pns12 vvb, pns12 vvb av pp-f dt n1 p-acp n2, r-crq vvb p-acp dt n2 pp-f n1. dt n-jn vbz dt av-dc j n1, cc j-vvn, p-acp dt ng1 n1 vhz pn31;
(13) section (DIV2)
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or, and blasphemed, as the former translation did read.
or, and blasphemed, as the former Translation did read.
cc, cc vvn, p-acp dt j n1 vdd vvi.
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The originall is of a root, which primarily and properly signifieth to blesse; but by an Antiphrasis, it is also found in divers places of the Scriptures, in the contrary signification, to curse or blaspheme. And so it is used not onely here,
The original is of a root, which primarily and properly signifies to bless; but by an Antiphrasis, it is also found in diverse places of the Scriptures, in the contrary signification, to curse or Blaspheme. And so it is used not only Here,
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but also again in this chapter, in the eleventh verse; and in the second chapter, and the ninth verse;
but also again in this chapter, in the eleventh verse; and in the second chapter, and the ninth verse;
cc-acp av av p-acp d n1, p-acp dt ord n1; cc p-acp dt ord n1, cc dt ord n1;
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though some late writers in the last of these places, contend to have it read, blesse God and die. And the same word is also used in the same sense, by the two false witnesses, which did witnesse against Naboth, saying, Naboth did blaspheme God and the King:
though Some late writers in the last of these places, contend to have it read, bless God and die. And the same word is also used in the same sense, by the two false Witnesses, which did witness against Naboth, saying, Naboth did Blaspheme God and the King:
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where the kings bible doth translate the same word blaspheme, which here it readeth curse. And it is a conceit, not altogether to be despised, of him that imagineth the reason to be,
where the Kings Bible does translate the same word Blaspheme, which Here it readeth curse. And it is a conceit, not altogether to be despised, of him that imagineth the reason to be,
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because the Hebrews so much abhorred the sinne of blasphemie, that they would not so much as name it by a word in their language, which did properly, or directly expresse it.
Because the Hebrews so much abhorred the sin of blasphemy, that they would not so much as name it by a word in their language, which did properly, or directly express it.
c-acp dt njp2 av av-d vvn dt n1 pp-f n1, cst pns32 vmd xx av av-d c-acp vvb pn31 p-acp dt n1 p-acp po32 n1, r-crq vdd av-j, cc av-j vvi pn31.
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Certain it is, that we finde it used in both senses; in good, and also in evill part.
Certain it is, that we find it used in both Senses; in good, and also in evil part.
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For so here in this very chapter it is used, of God his blessing of the works of Jobs hands:
For so Here in this very chapter it is used, of God his blessing of the works of Jobs hands:
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and in the very next verse, of Jobs cursing or blaspheming God to his face. Which hath caused no small difference of opinions:
and in the very next verse, of Jobs cursing or blaspheming God to his face. Which hath caused no small difference of opinions:
cc p-acp dt av ord n1, pp-f n2 vvg cc vvg np1 p-acp po31 n1. r-crq vhz vvn dx j n1 pp-f n2:
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some contending to have it taken in good part, as abhorring the very suspicion of such a sinne as blasphemie or cursing of God, in the sonnes of so holy a man as Job was.
Some contending to have it taken in good part, as abhorring the very suspicion of such a sin as blasphemy or cursing of God, in the Sons of so holy a man as Job was.
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And therefore they would have it read, And blessed God, viz. for their sinfull and vain pleasures,
And Therefore they would have it read, And blessed God, viz. for their sinful and vain pleasures,
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as if the thief should give God thanks for his rich prey; or a vitious person, for enjoying his pleasure, and satisfying his lust:
as if the thief should give God thanks for his rich prey; or a vicious person, for enjoying his pleasure, and satisfying his lust:
c-acp cs dt n1 vmd vvi np1 n2 p-acp po31 j n1; cc dt j n1, p-acp vvg po31 n1, cc vvg po31 n1:
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which I think a man would as little fear, or suspect in Jobs sonnes:
which I think a man would as little Fear, or suspect in Jobs Sons:
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Others as earnest by contending to have it taken in the contrarie sense, for cursing or blaspheming, as the kings bible readeth it,
Others as earnest by contending to have it taken in the contrary sense, for cursing or blaspheming, as the Kings Bible readeth it,
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and it is almost generally taken. But the time would fail me, if I should cite and examine their severall reasons, or arguments.
and it is almost generally taken. But the time would fail me, if I should Cite and examine their several Reasons, or Arguments.
cc pn31 vbz av av-j vvn. p-acp dt n1 vmd vvi pno11, cs pns11 vmd vvi cc vvi po32 j n2, cc n2.
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For mine own part, I joyn in opinion with those that (taking it in the evil part) do conceive, that in this place it signifieth levem aliquam cogitationem, errabundam, & ab honesto rectóque alienam;
For mine own part, I join in opinion with those that (taking it in the evil part) do conceive, that in this place it signifies levem aliquam cogitationem, errabundam, & ab honesto rectóque alienam;
p-acp po11 d n1, pns11 vvb p-acp n1 p-acp d cst (vvg pn31 p-acp dt j-jn n1) vdb vvi, cst p-acp d n1 pn31 vvz fw-la fw-la fw-la, fw-la, cc fw-la fw-la fw-la fw-la;
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some light thought, or wandring imagination dissenting from honestie and vertue; Some Light Thought, or wandering imagination dissenting from honesty and virtue;
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and that it is not to be taken in a strict sense, for the high and horrible sinne of blasphemie against God.
and that it is not to be taken in a strict sense, for the high and horrible sin of blasphemy against God.
cc cst pn31 vbz xx pc-acp vbi vvn p-acp dt j n1, p-acp dt j cc j n1 pp-f n1 p-acp np1.
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For blasphemie is a Greek word, and with the learned in that tongue, a blasphemer is he that hurteth the fame, c•edit, or good name of another;
For blasphemy is a Greek word, and with the learned in that tongue, a blasphemer is he that hurteth the fame, c•edit, or good name of Another;
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which must be by some outward word, or action; and cursing, usually is ascribed unto the tongue:
which must be by Some outward word, or actium; and cursing, usually is ascribed unto the tongue:
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whereas that which Job feared lest his sonnes had committed, is here said to be in their hearts.
whereas that which Job feared lest his Sons had committed, is Here said to be in their hearts.
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And indeed the least motions or thoughts of the heart, tending to the contempt, oblivion,
And indeed the least motions or thoughts of the heart, tending to the contempt, oblivion,
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or dishonour of God, are contrary to the divine praise, and benediction, or blessing of God;
or dishonour of God, Are contrary to the divine praise, and benediction, or blessing of God;
cc n1 pp-f np1, vbr j-jn p-acp dt j-jn n1, cc n1, cc n1 pp-f np1;
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and therefore may well be expressed by the contrary thereof: as here by the word blessed, used by an Antiphrasis, in the contrary signification.
and Therefore may well be expressed by the contrary thereof: as Here by the word blessed, used by an Antiphrasis, in the contrary signification.
cc av vmb av vbi vvn p-acp dt n-jn av: c-acp av p-acp dt n1 vvn, vvd p-acp dt n1, p-acp dt j-jn n1.
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And to this also agreeth the translation of the Septuagints, which as it were by way of exposition have NONLATINALPHABET.
And to this also agreeth the Translation of the Septuagints, which as it were by Way of exposition have.
cc p-acp d av vvz dt n1 pp-f dt n2, r-crq c-acp pn31 vbdr p-acp n1 pp-f n1 vhb.
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Lest peradventure my sonnes have in their mindes and thoughts evill things against God. Lest Peradventure my Sons have in their minds and thoughts evil things against God.
cs av po11 n2 vhb p-acp po32 n2 cc n2 j-jn n2 p-acp np1.
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So is Job carefull and jealous, not onely over the words and actions of his sonnes,
So is Job careful and jealous, not only over the words and actions of his Sons,
av vbz np1 j cc j, xx av-j p-acp dt n2 cc n2 pp-f po31 n2,
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but also of their very thoughts, and the motions of their hearts.
but also of their very thoughts, and the motions of their hearts.
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In their hearts. ] Herein it appeareth, that Job did acknowledge with the Prophet, that the Lord of hosts trieth the righteous, In their hearts. ] Herein it appears, that Job did acknowledge with the Prophet, that the Lord of hosts trieth the righteous,
p-acp po32 n2. ] av pn31 vvz, cst np1 vdd vvi p-acp dt n1, cst dt n1 pp-f n2 vvz dt j,
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& seeth the reins & the heart. & sees the reins & the heart.
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Which also David did excellently put his sonne Solomon in minde of, in the charge which he gave unto him before his death:
Which also David did excellently put his son Solomon in mind of, in the charge which he gave unto him before his death:
r-crq av np1 vdd av-j vvi po31 n1 np1 p-acp n1 pp-f, p-acp dt n1 r-crq pns31 vvd p-acp pno31 p-acp po31 n1:
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And thou Solomon my sonne, know thou the God of thy father, and serve him with a perfect heart, and with a willing minde: And thou Solomon my son, know thou the God of thy father, and serve him with a perfect heart, and with a willing mind:
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for the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts. for the Lord Searches all hearts, and understands all the Imaginations of the thoughts.
c-acp dt n1 vvz d n2, cc vvz d dt n2 pp-f dt n2.
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For otherwise, Job would never have been so carefull for that which his sonnes had but thought or conceived secretly in their hearts.
For otherwise, Job would never have been so careful for that which his Sons had but Thought or conceived secretly in their hearts.
c-acp av, np1 vmd av-x vhi vbn av j p-acp d r-crq po31 n2 vhd cc-acp vvd cc vvd av-jn p-acp po32 n2.
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And this was that which moved Chrysostom to call him hominem Evangelicum, An Evangelicall person;
And this was that which moved Chrysostom to call him hominem Evangelical, an Evangelical person;
cc d vbds d r-crq vvd np1 pc-acp vvi pno31 fw-la fw-la, dt np1 n1;
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because though he lived before the Gospel, yea and the law also, (as I shewed before) yet had he such a care of the inward thoughts and motions of the heart,
Because though he lived before the Gospel, yea and the law also, (as I showed before) yet had he such a care of the inward thoughts and motions of the heart,
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as the evangelicall law doth require:
as the Evangelical law does require:
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which appeares not onely in this pl•ce, but also when he said, I made a covenant with mine eyes,
which appears not only in this pl•ce, but also when he said, I made a Covenant with mine eyes,
r-crq vvz xx av-j p-acp d n1, cc-acp av c-crq pns31 vvd, pns11 vvd dt n1 p-acp po11 n2,
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why then should I think upon a maid? &c. But what was the cause,why then should I think upon a maid? etc. But what was the cause,
uh-crq av vmd pns11 vvi p-acp dt n1? av cc-acp r-crq vbds dt n1,
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or whence arose Jobs holy jealousie over his sonnes, lest they had thus offended God in their hearts? From the late frequency of their feasting:
or whence arose Jobs holy jealousy over his Sons, lest they had thus offended God in their hearts? From the late frequency of their feasting:
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for such meetings are for the most part seasoned, or mixed with immoderate pleasures, vain joy of the heart, loquacity, scurrility,
for such meetings Are for the most part seasoned, or mixed with immoderate pleasures, vain joy of the heart, loquacity, scurrility,
c-acp d n2 vbr p-acp dt av-ds n1 vvn, cc vvn p-acp j n2, j n1 pp-f dt n1, n1, n1,
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and other intemperate words and gestures.
and other intemperate words and gestures.
cc j-jn j n2 cc n2.
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When the flesh is pampered, and the bloud inflamed with varietie of the choicest & most delicate fare, who knoweth not, that concupiscence and evill affections are provoked and stirred up in us? which (without the speciall power of the Spirit of God to suppresse them) break out into evil words, and intemperate actions.
When the Flesh is pampered, and the blood inflamed with variety of the Choicest & most delicate fare, who Knoweth not, that concupiscence and evil affections Are provoked and stirred up in us? which (without the special power of the Spirit of God to suppress them) break out into evil words, and intemperate actions.
c-crq dt n1 vbz j-vvn, cc dt n1 vvn p-acp n1 pp-f dt js cc av-ds j n1, r-crq vvz xx, cst n1 cc j-jn n2 vbr vvn cc vvd a-acp p-acp pno12? q-crq (p-acp dt j n1 pp-f dt n1 pp-f np1 pc-acp vvi pno32) vvb av p-acp j-jn n2, cc j n2.
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And that moved Gregorie to say, Vix celebrari convivia sine culpa posse, That Feasts can hardly be celebrated without sinne.
And that moved Gregory to say, Vix celebrari Convivia sine culpa posse, That Feasts can hardly be celebrated without sin.
cc cst vvd np1 pc-acp vvi, fw-la fw-la fw-la fw-la fw-la fw-la, cst n2 vmb av vbi vvn p-acp n1.
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And afterwards again he saith especially, Nulla fiunt convivia, ubi non mortalia committuntur peccata; No feasts are made, wherein there are not mortall sinnes committed.
And afterwards again he Says especially, Nulla Fluent Convivia, ubi non mortalia committuntur Peccata; No feasts Are made, wherein there Are not Mortal Sins committed.
cc av av pns31 vvz av-j, fw-la fw-la fw-la, fw-la fw-fr fw-la fw-la n1; dx n2 vbr vvn, c-crq pc-acp vbr xx j-jn n2 vvn.
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Which (as it is probable) moved Diogenes to say to a young man going to a feast, Deterior redibis; Thou shalt return worse then thou goest.
Which (as it is probable) moved Diogenes to say to a young man going to a feast, Deterior redibis; Thou shalt return Worse then thou goest.
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What a world of sinne and mischief to his own soul did partly accompany, and partly follow Dives his gluttonie;
What a world of sin and mischief to his own soul did partly accompany, and partly follow Dives his gluttony;
q-crq dt n1 pp-f n1 cc n1 p-acp po31 d n1 vdd av vvi, cc av vvb np1 po31 n1;
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as may appeare by that parable which our Saviour Christ spake concerning him and Lazarus.
as may appear by that parable which our Saviour christ spoke Concerning him and Lazarus.
c-acp vmb vvi p-acp cst n1 r-crq po12 n1 np1 vvd vvg pno31 cc np1.
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And doth not that complaint of the Prophet imply that it causeth contempt of holy things? Wo to them that rise up early in the morning that they may follow strong drink;
And does not that complaint of the Prophet imply that it Causes contempt of holy things? Woe to them that rise up early in the morning that they may follow strong drink;
cc vdz xx d n1 pp-f dt n1 vvb cst pn31 vvz n1 pp-f j n2? n1 p-acp pno32 cst vvb a-acp av-j p-acp dt n1 cst pns32 vmb vvi j n1;
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that continue untill night, till wine inflame them.
that continue until night, till wine inflame them.
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And the harp and the viol, and the tabret and pipe, and wine are in their feasts,
And the harp and the violent, and the tabret and pipe, and wine Are in their feasts,
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but they regard not the work of the Lord, neither consider the operation of his hands. but they regard not the work of the Lord, neither Consider the operation of his hands.
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And Amos observed that it accompanied both carelesse contempt, and uncharitablenesse, when he told the proud and wanton Israelites, that they did lie upon beds of ivory,
And Amos observed that it accompanied both careless contempt, and uncharitableness, when he told the proud and wanton Israelites, that they did lie upon Beds of ivory,
cc np1 vvd cst pn31 vvd d j n1, cc n1, c-crq pns31 vvd dt j cc j-jn np1, cst pns32 vdd vvb p-acp n2 pp-f n1,
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and stretch themselves upon their couches, and eat the lambes out of the flock, & the calves out of the midst of the stall: and stretch themselves upon their couches, and eat the Lambs out of the flock, & the calves out of the midst of the stall:
cc vvi px32 p-acp po32 n2, cc vvi dt n2 av pp-f dt n1, cc dt n2 av pp-f dt n1 pp-f dt n1:
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that they chanted to the sound of the viol, & invented to themselves instruments of musick, like David: that they chanted to the found of the violent, & invented to themselves Instruments of music, like David:
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that they did drink wine in bowls, and anoint themselves with the chief ointments: but they were not grieved for the afflictions of Joseph. that they did drink wine in bowls, and anoint themselves with the chief ointments: but they were not grieved for the afflictions of Joseph.
cst pns32 vdd vvi n1 p-acp n2, cc vvi px32 p-acp dt j-jn n2: cc-acp pns32 vbdr xx vvn p-acp dt n2 pp-f np1.
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And that moved the Wise man to say, It is better to go to the house of mourning,
And that moved the Wise man to say, It is better to go to the house of mourning,
cc cst vvd dt j n1 pc-acp vvi, pn31 vbz jc pc-acp vvi p-acp dt n1 pp-f n1,
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then to the house of feasting. And to that end also we have a prayer, which agreeth directly to this point;then to the house of feasting. And to that end also we have a prayer, which agreeth directly to this point;
av p-acp dt n1 pp-f vvg. cc p-acp d n1 av pns12 vhb dt n1, r-crq vvz av-j p-acp d n1;
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Give me neither poverty nor riches, feed me with food convenient for me; Give me neither poverty nor riches, feed me with food convenient for me;
vvb pno11 dx n1 ccx n2, vvb pno11 p-acp n1 j p-acp pno11;
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lest I be full and deny thee, and say, Who is the Lord? This was the ground of Jobs jealousie over his sonnes.lest I be full and deny thee, and say, Who is the Lord? This was the ground of Jobs jealousy over his Sons.
cs pns11 vbb j cc vvb pno21, cc vvi, r-crq vbz dt n1? d vbds dt n1 pp-f n2 n1 p-acp po31 n2.
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Thus have you now the summe and substance of these words;
Thus have you now the sum and substance of these words;
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and now may you easily from thence perceive the ground of my choice of this Text, at this time: and now may you Easily from thence perceive the ground of my choice of this Text, At this time:
cc av vmb pn22 av-j p-acp av vvb dt n1 pp-f po11 n1 pp-f d n1, p-acp d n1:
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for we have, with Jobs sonnes, had our time of feasting;
for we have, with Jobs Sons, had our time of feasting;
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and therefore I thought that this holy example of Job would be very seasonable, to put us in minde of our dutie.
and Therefore I Thought that this holy Exampl of Job would be very seasonable, to put us in mind of our duty.
cc av pns11 vvd cst d j n1 pp-f np1 vmd vbi av j, pc-acp vvi pno12 p-acp n1 pp-f po12 n1.
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Now the daies of our feasting are gone about. Let no man think, that it is my purpose to inveigh against feasting in generall:
Now the days of our feasting Are gone about. Let no man think, that it is my purpose to inveigh against feasting in general:
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I know that it hath been used by some of the Patriarchs, and by divers other Saints and holy men of God.
I know that it hath been used by Some of the Patriarchs, and by diverse other Saints and holy men of God.
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And our Saviour Christ vouchsafed both his presence, and his first miracle, at a feast celebrated at a marriage in Cana of Galilee.
And our Saviour christ vouchsafed both his presence, and his First miracle, At a feast celebrated At a marriage in Cana of Galilee.
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And certainly our Christian libertie in this kinde is not taken away.
And Certainly our Christian liberty in this kind is not taken away.
cc av-j po12 np1 n1 p-acp d n1 vbz xx vvn av.
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I onely desire that Job may be our president therein, that so our feasts may be the more pleasing unto God, and comfortable to our selves:
I only desire that Job may be our president therein, that so our feasts may be the more pleasing unto God, and comfortable to our selves:
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for his example here doth teach us how to behave our selves in, and after our feastings.
for his Exampl Here does teach us how to behave our selves in, and After our feastings.
p-acp po31 n1 av vdz vvi pno12 c-crq pc-acp vvi po12 n2 p-acp, cc p-acp po12 n2-vvg.
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At, and in our feasts, we must carry our selves soberly with Christian moderation and temperance, expressing a godly care, not to sinne against God in our hearts, by vain or ungodly thoughts;
At, and in our feasts, we must carry our selves soberly with Christian moderation and temperance, expressing a godly care, not to sin against God in our hearts, by vain or ungodly thoughts;
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and much more, that we do not provoke his wrath and indignation against us, by vain words and sinfull actions.
and much more, that we do not provoke his wrath and Indignation against us, by vain words and sinful actions.
cc av-d av-dc, cst pns12 vdb xx vvi po31 n1 cc n1 p-acp pno12, p-acp j n2 cc j n2.
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Now, and at all times after our feasting, let us learn, with holy Job, to have a godly jealousie and suspicion (parents over their children, masters over their servants,
Now, and At all times After our feasting, let us Learn, with holy Job, to have a godly jealousy and suspicion (Parents over their children, Masters over their Servants,
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and every one of us over our own selves) lest we have sinned against God in our thoughts, words, or actions.
and every one of us over our own selves) lest we have sinned against God in our thoughts, words, or actions.
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We should enter into a serious scrutinie of our hearts and souls, whether we have not in these assemblies by our evil thoughts, vile words,
We should enter into a serious scrutiny of our hearts and Souls, whither we have not in these assemblies by our evil thoughts, vile words,
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and wicked actions provoked and kindled the Lords wrath and anger against us.
and wicked actions provoked and kindled the lords wrath and anger against us.
cc j n2 vvn cc vvd dt n2 n1 cc n1 p-acp pno12.
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And if we finde (as the most, I fear, may) that too much vanitie hath overtaken us in our thoughts,
And if we find (as the most, I Fear, may) that too much vanity hath overtaken us in our thoughts,
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and too much intemperance in our words and actions;
and too much intemperance in our words and actions;
cc av d n1 p-acp po12 n2 cc n2;
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let us with Job rise up early, and make haste to come before the Lord with the sacrifices of a broken spirit, and a broken and contrite heart, which God will not despise, and of prayer, and praise and thanksgiving;
let us with Job rise up early, and make haste to come before the Lord with the Sacrifices of a broken Spirit, and a broken and contrite heart, which God will not despise, and of prayer, and praise and thanksgiving;
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and seek to pacifie his anger, and to be reconciled unto him by the perfect and absolute sacrifice of our Lord and Saviour Jesus Christ, in whom alone he is well pleased.
and seek to pacify his anger, and to be reconciled unto him by the perfect and absolute sacrifice of our Lord and Saviour jesus christ, in whom alone he is well pleased.
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Last of all, I beseech you that are, or shall be parents of children, to learn of Job, to remit some part of your immoderate care and anxietie, to heap up wordly mammon for them,
Last of all, I beseech you that Are, or shall be Parents of children, to Learn of Job, to remit Some part of your immoderate care and anxiety, to heap up wordly mammon for them,
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and rise up early, that is, bestow your first and chief care, for the purchase of the favour of God,
and rise up early, that is, bestow your First and chief care, for the purchase of the favour of God,
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and heavenly blessings, and treasures for them.
and heavenly blessings, and treasures for them.
cc j n2, cc n2 p-acp pno32.
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Beleeve it, you shall finde it the best way to make your children happie, and to increase and continue your houses:
Believe it, you shall find it the best Way to make your children happy, and to increase and continue your houses:
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for the love and favour of God is infinitely more worth then all the treasures of the world.
for the love and favour of God is infinitely more worth then all the treasures of the world.
c-acp dt n1 cc n1 pp-f np1 vbz av-j av-dc j cs d dt n2 pp-f dt n1.
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What are the riches and jewels, yea and all the pomp and glory of the kingdomes of the earth, to the heavenly graces of the holy Spirit of God, which decks and adorns the soul?
What Are the riches and Jewels, yea and all the pomp and glory of the kingdoms of the earth, to the heavenly graces of the holy Spirit of God, which decks and adorns the soul?
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These rules if we duely observe in our feastings, and thus if we alwaies carry this godly care and jealousie over our children, we shall be blessed in our selves, we shall be blessed in our seed and posteritie, blessed in our feasting, blessed in our fasting, blessed in our souls,
These rules if we duly observe in our feastings, and thus if we always carry this godly care and jealousy over our children, we shall be blessed in our selves, we shall be blessed in our seed and posterity, blessed in our feasting, blessed in our fasting, blessed in our Souls,
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and blessed in our bodies, blessed in this life, and eternally blessed and happie in the life to come.
and blessed in our bodies, blessed in this life, and eternally blessed and happy in the life to come.
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Unto which thrice blessed and glorious estate he bring us, who hath so dearely bought us, with the price of his most precious bloud.
Unto which thrice blessed and glorious estate he bring us, who hath so dearly bought us, with the price of his most precious blood.
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To whom, with the Father and the holy Spirit, be all honour and glory now and for evermore. Amen. FINIS.
To whom, with the Father and the holy Spirit, be all honour and glory now and for evermore. Amen. FINIS.
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