MY Authour telleth mee in the fiue and twentieth chapter of this booke the eleuenth verse, That A word spoken in his place, is like apples of golde with pictures of siluer.
MY Author Telleth me in the fiue and twentieth chapter of this book the Eleventh verse, That A word spoken in his place, is like Apples of gold with pictures of silver.
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yet being fitted with time and place they haue an inward and secret operation farre more forcible and effectuall than otherwise they would, they be apples of golde with pictures of siluer.
yet being fitted with time and place they have an inward and secret operation Far more forcible and effectual than otherwise they would, they be Apples of gold with pictures of silver.
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Now as these siluer pictures, I mean the ornaments of speech are not to be neglected (especially in these honourable assemblies) so the golden substance which by a secret operation is directed to the heart & conscience is euery where to be preferred.
Now as these silver pictures, I mean the Ornament of speech Are not to be neglected (especially in these honourable assemblies) so the golden substance which by a secret operation is directed to the heart & conscience is every where to be preferred.
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namely, that current of speech and sequel of argument whereby one sentence followeth vpon an other in so good consequent, that the occasion and premisses of the place doe serue for a key to open our text.
namely, that current of speech and sequel of argument whereby one sentence follows upon an other in so good consequent, that the occasion and premises of the place do serve for a key to open our text.
But these Prouerbs be certaine drops of diuine wisdome (or golden apples you may call them) each making an entire globe or ball within it selfe, whereof this is one.
But these Proverbs be certain drops of divine Wisdom (or golden Apples you may call them) each making an entire Globe or ball within it self, whereof this is one.
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We may diuide it in the midst. 1 The one halfe compasseth him in the snare of destruction who spoileth God of his right in things hallowed. 2 The second, catcheth him who seeketh euasions to vnwinde himselfe out of those vowes which are solemly made before vnto God:
We may divide it in the midst. 1 The one half Compasseth him in the snare of destruction who spoileth God of his right in things hallowed. 2 The second, Catches him who seeks evasions to unwind himself out of those vows which Are solemny made before unto God:
This kinde of sanctified things intended by Solomon is by consent of all expositors taken to be of an inferior degree, whereunto we may descend by these few steps.
This kind of sanctified things intended by Solomon is by consent of all expositors taken to be of an inferior degree, whereunto we may descend by these few steps.
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1 That sacred Maiestie which is holinesse it selfe in the abstract, is then profaned by man (as much as in him lieth) and iniured in the highest degree when it is blasphemed.
1 That sacred Majesty which is holiness it self in the abstract, is then profaned by man (as much as in him lies) and injured in the highest degree when it is blasphemed.
That cursed speech of Iobs wife, Curse God and die, 29. Iob, was grounded vpon a cōmon receiued Maxime in that time of nature, that a blasphemer must not liue.
That cursed speech of Jobs wife, Curse God and die, 29. Job, was grounded upon a Common received Maxim in that time of nature, that a blasphemer must not live.
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And that Hethnish king Nabuchadnezar had no sooner acknowledged the true God, but made a decree, that whosoeuer blasphemed should die a violent death.
And that Hethnish King Nebuchadnezzar had no sooner acknowledged the true God, but made a Decree, that whosoever blasphemed should die a violent death.
let vs not diminish the law of the same God, for the preseruation of that sacred name whereupon the publicke good both of Church and common-wealth doth depend immediately.
let us not diminish the law of the same God, for the preservation of that sacred name whereupon the public good both of Church and commonwealth does depend immediately.
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If there be a power established de Haeretico comburendo, why not de Blasphemo, much more? since the one sinne is a partiall, the other a totall eclyps of Gods glory.
If there be a power established de Heretic comburendo, why not de Blasphemo, much more? since the one sin is a partial, the other a total Eclipse of God's glory.
then let not that sinne which by the generall consent of all Diuines, is of all sinnes absolutely the greatest, let not that escape the edge of this sword.
then let not that sin which by the general consent of all Divines, is of all Sins absolutely the greatest, let not that escape the edge of this sword.
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wherefore the Archministers of the Gospell the 12. Apostles leauing all other businesse, gaue themselues to praier and the administration of the word, 6. Act. 4. To deuour these is apparent destruction,
Wherefore the Archministers of the Gospel the 12. Apostles leaving all other business, gave themselves to prayer and the administration of the word, 6. Act. 4. To devour these is apparent destruction,
Such is the peeuishnesse of our corrupt nature, that where God hath combined such a louely paire of vertues together, we can not leane to the one but we must despise the other.
Such is the peevishness of our corrupt nature, that where God hath combined such a lovely pair of Virtues together, we can not lean to the one but we must despise the other.
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Whereas in deed there is such a sweet concord and harmonie betweene them, that who so despiseth the one, shall be depriued of the comfort of the other.
Whereas in deed there is such a sweet concord and harmony between them, that who so despises the one, shall be deprived of the Comfort of the other.
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Prayer exerciseth deuotion, without which knowledge is lame and vnprofitable, the one soweth the seed, the other fetcheth a shower of graces from heauen to make it growe.
Prayer Exerciseth devotion, without which knowledge is lame and unprofitable, the one Soweth the seed, the other Fetches a shower of graces from heaven to make it grow.
2 That these sacred means might take effect in working holinesse in the Church of God, he hath sanctified or set apart in the second ranke, Time, Place, and Person, for the ministerie of the Worde, Prayer, and Sacraments, for Time, he hath selected the Saboth: for Place, the Temple: for Persons, the Clergie.
2 That these sacred means might take Effect in working holiness in the Church of God, he hath sanctified or Set apart in the second rank, Time, Place, and Person, for the Ministry of the Word, Prayer, and Sacraments, for Time, he hath selected the Sabbath: for Place, the Temple: for Persons, the Clergy.
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Iohn. 2. 16. I meane not onely the temple at Hierusalem, but euerie place consecrated to Gods worship is Holy, and therefore (saith the Apostle) not to be profaned by common imploiments, 1. Cor. 11. 22. vers. Haue yee not houses to eate and drinke in,
John. 2. 16. I mean not only the temple At Jerusalem, but every place consecrated to God's worship is Holy, and Therefore (Says the Apostle) not to be profaned by Common employments, 1. Cor. 11. 22. vers. Have ye not houses to eat and drink in,
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as if Gods especiall prouidence had not preserued vs, the Papist on the one side, and the profane Atheist on the other, had deuoured both sides with open mouth.
as if God's especial providence had not preserved us, the Papist on the one side, and the profane Atheist on the other, had devoured both sides with open Mouth.
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For it is laid down for a principle in Leuit. 27. 28. Euerie thing separate from common vse is holie to the Lord. so that where the Scripture speaketh of this porcion there to be separate and to be Holy, be Sinonyma, diuers termes expressing one and the same thing.
For it is laid down for a principle in Levites 27. 28. Every thing separate from Common use is holy to the Lord. so that where the Scripture speaks of this portion there to be separate and to be Holy, be Sinonyma, diverse terms expressing one and the same thing.
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these be alluring baits to intise a man to deuour them, but Solomon giueth vs a Caueat, that vnder this baite there lieth a hooke to insnare the conscience of the deuourer:
these be alluring baits to entice a man to devour them, but Solomon gives us a Caveat, that under this bait there lies a hook to ensnare the conscience of the devourer:
These goe a degree farther, they will worship God in soule and bodie both, that of the abundance of the heart the mouth may speake, the knee bow, the handes and eies be lifted vp,
These go a degree farther, they will worship God in soul and body both, that of the abundance of the heart the Mouth may speak, the knee bow, the hands and eyes be lifted up,
that is, the renting of our hearts, we cannot endure to be tied unto it. If Paule therefore will make Agrippa a Christian, he must except these bands too.
that is, the renting of our hearts, we cannot endure to be tied unto it. If Paul Therefore will make Agrippa a Christian, he must except these bans too.
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restraining the influence of the heauen and sap of the earth, as 3. Mal. 10. Bring the tithe, and see if I will not open the windowes of heauen, &c. Therefore the windowes of heauen were shut before,
restraining the influence of the heaven and sap of the earth, as 3. Malachi 10. Bring the tithe, and see if I will not open the windows of heaven, etc. Therefore the windows of heaven were shut before,
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2 Secondly I hope, yee wil not determine any contemptible portion for God, as if it were decent for vs to dwell in houses of Cedar, and the arke of God to be wrapt in goats haire, 2. Sam. 7. Or to honor God as wee honor the poore, with some colde beneuolence.
2 Secondly I hope, ye will not determine any contemptible portion for God, as if it were decent for us to dwell in houses of Cedar, and the Ark of God to be wrapped in Goats hair, 2. Sam. 7. Or to honour God as we honour the poor, with Some cold benevolence.
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If any be of that religion, he is not farre from Ieroboams: for he made the base of the people the Clergie; these make the Clergie the base and meanest of the people.
If any be of that Religion, he is not Far from Ieroboams: for he made the base of the people the Clergy; these make the Clergy the base and Meanest of the people.
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Is this to giue to God that which is Gods, or to Honor him with our riches? But what tell wee you of God? you professe to honor him with all your hearts:
Is this to give to God that which is God's, or to Honour him with our riches? But what tell we you of God? you profess to honour him with all your hearts:
and hath taken into his owne possession a part to dispose of at his pleasure, 27. Leu. 30. vers. and when he hath set his marke vpon it, All this is mine, he after disposeth of it.
and hath taken into his own possession a part to dispose of At his pleasure, 27. Leu. 30. vers. and when he hath Set his mark upon it, All this is mine, he After Disposeth of it.
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so God hath ordained that that right which he now hath in your wealth, that reasonable portion now set a part for his worship, be it what it will be, is conferred vpon the Clergie, for their seruice in the Gospell:
so God hath ordained that that right which he now hath in your wealth, that reasonable portion now Set a part for his worship, be it what it will be, is conferred upon the Clergy, for their service in the Gospel:
God is the owner and giuer of all we possesse stil, therfore vnlesse with some portion wee acknowledge his supreme dominion, we shall not onely transgresse natures lawe;
God is the owner and giver of all we possess still, Therefore unless with Some portion we acknowledge his supreme dominion, we shall not only transgress nature's law;
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and a more painfull seruice then that of the Leuites, they serued by turnes, wee continually labour in that which spendeth a more precious humour then the sweat of our browes.
and a more painful service then that of the Levites, they served by turns, we continually labour in that which spendeth a more precious humour then the sweat of our brows.
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5 We haue need to be encouraged in the lawe of the Lord still, and as great need as euer the Leuites had, 2. Chron. 31. 4. Therefore that ordinance of God standeth stil vpon the same grounds.
5 We have need to be encouraged in the law of the Lord still, and as great need as ever the Levites had, 2. Chronicles 31. 4. Therefore that Ordinance of God Stands still upon the same grounds.
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God vouchsafeth to giue vs all things in abundance. 2. He accepteth one portiō backe againe, in acknowledgement that we hold the rest of him. 3. That portion he hath bestowed againe in behoofe of our soules.
God vouchsafeth to give us all things in abundance. 2. He Accepteth one portion back again, in acknowledgement that we hold the rest of him. 3. That portion he hath bestowed again in behoof of our Souls.
So thē (beloued) with a part of your temporall goods you honor God: that part he sanctifieth & returneth into your bosoms, for your spirituall & euerlasting good.
So them (Beloved) with a part of your temporal goods you honour God: that part he Sanctifieth & returns into your bosoms, for your spiritual & everlasting good.
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What iniurie is it then to God that his sacred portion, by alienation and profanation should be deuoured? What indignitie is it to the goodnesse of God, that this right wee haue in things sanctified, deriued from God for his seruice, should be bought & solde.
What injury is it then to God that his sacred portion, by alienation and profanation should be devoured? What indignity is it to the Goodness of God, that this right we have in things sanctified, derived from God for his service, should be bought & sold.
That that right which is the gift of God, the free gift of God, the gracious gift of God, giuen for the perpetuall maintenance of the Gospell should be obtained with mony.
That that right which is the gift of God, the free gift of God, the gracious gift of God, given for the perpetual maintenance of the Gospel should be obtained with money.
We offer money & say, Giue me or get me power, that on whom I lay my hands he may be sanctified or set a part for the Word & Sacraments. What difference betweene these two powers, sauing that that was extraordinarie & temporary for that time, this is perpetuall and essentiall to the Church of Christ,
We offer money & say, Give me or get me power, that on whom I lay my hands he may be sanctified or Set a part for the Word & Sacraments. What difference between these two Powers, Saving that that was extraordinary & temporary for that time, this is perpetual and essential to the Church of christ,
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Or was it rather for that honor & commoditie which he supposed were annexed? It was that honor hee ambitiously affected, that he might be accoūted, NONLATINALPHABET, v. 9. assuring himselfe withal, that though he had offred very largely yet if he could bestow such visible gifts of the spirit at his pleasure, he would make himselfe hole againe in a short time.
Or was it rather for that honour & commodity which he supposed were annexed? It was that honour he ambitiously affected, that he might be accounted,, v. 9. assuring himself withal, that though he had offered very largely yet if he could bestow such visible Gifts of the Spirit At his pleasure, he would make himself hold again in a short time.
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Yet I make no doubt, but the sin of Simon was Simonie. And who list to open his eies and looke about him, shall find that Simonie is not a schoole terme,
Yet I make no doubt, but the since of Simon was Simony. And who list to open his eyes and look about him, shall find that Simony is not a school term,
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and he wil protest vnto you, that for that right of Church liuings, deriued vpon the Clergie, togither with their function, hee knoweth not what it meaneth, neither doth hee intend any indignity to God or holy things ▪ he dealeth onely for that which is valuable and money woorth.
and he will protest unto you, that for that right of Church livings, derived upon the Clergy, together with their function, he Knoweth not what it means, neither does he intend any indignity to God or holy things ▪ he deals only for that which is valuable and money worth.
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The Scripture putteth vs out of doubt, Mal. 3. 8. that when the Iewes kept backe their tithes & offrings, it was the furthest end of their thought to spoile God.
The Scripture putteth us out of doubt, Malachi 3. 8. that when the Iewes kept back their Tithes & offerings, it was the furthest end of their Thought to spoil God.
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You haue spoiled me, they wondered, & said, Wherein haue we spoiled thee? In tithes and offerings (saith God.) We know we had beguiled certain fat Priests and Leuites, who haue enough besides:
You have spoiled me, they wondered, & said, Wherein have we spoiled thee? In Tithes and offerings (Says God.) We know we had beguiled certain fat Priests and Levites, who have enough beside:
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Albeit by the law of Moses God did binde the people of the Iewes to the precise paiment of tithes) which was also zealously vrged by the Prophets) yet in the time of the gospel it is a thing more arbitrary & indifferent.
Albeit by the law of Moses God did bind the people of the Iewes to the precise payment of Tithes) which was also zealously urged by the prophets) yet in the time of the gospel it is a thing more arbitrary & indifferent.
a certeine pittance they shall haue, wherewithall they must be content, and there an end. For when Moses, Elias, and Christ met vpō moūt Tabor, the first two vanished.
a certain pittance they shall have, wherewithal they must be content, and there an end. For when Moses, Elias, and christ met upon mount Tabor, the First two vanished.
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but there came a cloud which caried away Moses and Elias both together with their Ceremonials and Iudicials, and Christ was left alone, who was content to be poore enough,
but there Come a cloud which carried away Moses and Elias both together with their Ceremonials and Judicials, and christ was left alone, who was content to be poor enough,
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Our progenitors & forefathers being taught by Nature to honor God with their substance, directed by Gods law what proportion was fittest for that purpose;
Our progenitors & Forefathers being taught by Nature to honour God with their substance, directed by God's law what proportion was Fittest for that purpose;
animated by the examples of the primitiue Church in their voluntarie oblations, did cōsecrate a certein portion of their temporals by solemne vow vnto God, deliuering vp to him their title and right, from themselues and their heires for euer.
animated by the Examples of the primitive Church in their voluntary Oblations, did consecrate a certain portion of their temporals by solemn Voelli unto God, delivering up to him their title and right, from themselves and their Heirs for ever.
Annexing commonly some wordes of fearefull execration, that if any attempt to alien or take them away, that his account shuld be without fauour in the last day.
Annexing commonly Some words of fearful execration, that if any attempt to alien or take them away, that his account should be without favour in the last day.
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to wash or clip that sacred tribute, which hath Gods marke vpon it, hee falleth ineuitably into Solomon his second snare of destruction. Laqueus est post vota inquirere.
to wash or clip that sacred tribute, which hath God's mark upon it, he falls inevitably into Solomon his second snare of destruction. Laqueus est post vota inquirere.
yet after these vowes our case is the very same with that of Ananias, Act. 5. 2 who for keeping backe that which himselfe had consecrated to the Church,
yet After these vows our case is the very same with that of Ananias, Act. 5. 2 who for keeping back that which himself had consecrated to the Church,
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If you inquire a further ground of this assertion, let it be the rule of common equitie, that No man hauing passed his consent and deed, may change it to the preiudice of another. That which is giuen to the Church is passed ouer vnto God;
If you inquire a further ground of this assertion, let it be the Rule of Common equity, that No man having passed his consent and deed, may change it to the prejudice of Another. That which is given to the Church is passed over unto God;
but he that resolueth, He will be rich by hooke or crooke, thogh he spoile god himselfe, shal fall into temptations & snares & noisome lusts which drown mē in destruction and perdition.
but he that resolveth, He will be rich by hook or crook, though he spoil god himself, shall fallen into temptations & snares & noisome Lustiest which drown men in destruction and perdition.
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Volenti non fit iniuria. Alas beloued, our consent for the alienation of Ecclesiastical things from that religious end to which they were giuen is nothing,
Volenti non fit Iniuria. Alas Beloved, our consent for the alienation of Ecclesiastical things from that religious end to which they were given is nothing,
because the right originally is in God, and not in vs. For the act of Ananias in paring his owne donation, was not done vnto men but vnto God, Act 5. 4. because after the donation, the right was not in men but in God,
Because the right originally is in God, and not in us For the act of Ananias in paring his own donation, was not done unto men but unto God, Act 5. 4. Because After the donation, the right was not in men but in God,
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what is the reason (I say) that afterwardes the consent of both the parties, of all their friends, seconded by the Minister himselfe, is not able to vnty the same knot? Your answer will be,
what is the reason (I say) that afterwards the consent of both the parties, of all their Friends, seconded by the Minister himself, is not able to untie the same knot? Your answer will be,
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First then let not vs sit Iudges vpon the consciences of our forefathers, it is a snare after their vowes to inquire. 2. Admit their purposes were stained with imperfection, shall that make their deed void? God forbid.
First then let not us fit Judges upon the Consciences of our Forefathers, it is a snare After their vows to inquire. 2. Admit their Purposes were stained with imperfection, shall that make their deed void? God forbid.
What acte of man is without imperfection? that deuout zeale of Jehu was accepted notwithstanding his golden calues in Bethel. Looke to the other Paralel.
What act of man is without imperfection? that devout zeal of Jehu was accepted notwithstanding his golden calves in Bethel. Look to the other Parallel.
How many exceptions might be taken vnto marriages in these dayes? if we should inquire after the intents & sinister affections of the parties married, with other by-respects, which make them not so acceptable to God,
How many exceptions might be taken unto marriages in these days? if we should inquire After the intents & sinister affections of the parties married, with other by-respects, which make them not so acceptable to God,
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els Iacob had missed of his blessing. Gen. 27. 4 If this will not do, men will inquire yet further after the vowes, if God will not in some cases giue his consent to part with his right.
Else Iacob had missed of his blessing. Gen. 27. 4 If this will not do, men will inquire yet further After the vows, if God will not in Some cases give his consent to part with his right.
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No doubt, he that is so readie to conuert his own portion to benefit the Church in sauing soules, will be as willing for our good to forgoe as hee euer was to receiue.
No doubt, he that is so ready to convert his own portion to benefit the Church in Saving Souls, will be as willing for our good to forgo as he ever was to receive.
As in that other Paralel of matrimonie, there is a case wherein God granteth a dismission, Math. 19. 9. So there is a necessitie where Dauid may eate the shewbread, which otherwise is not lawfull but for the Priests.
As in that other Parallel of matrimony, there is a case wherein God grants a dismission, Math. 19. 9. So there is a necessity where David may eat the shewbread, which otherwise is not lawful but for the Priests.
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Will not God of his mercy break the snare, that our soules may escape in the day of the Lord? No doubt hee that was readie to breake the snare of death, will be ready to breake this snare also.
Will not God of his mercy break the snare, that our Souls may escape in the day of the Lord? No doubt he that was ready to break the snare of death, will be ready to break this snare also.
So in the trueth of the Gospell besides the attonement made by Christ vpon the crosse, restitution must bee made by vs. Christ hath satisfied the iustice of God for vs? which was not in our power to do:
So in the truth of the Gospel beside the atonement made by christ upon the cross, restitution must be made by us christ hath satisfied the Justice of God for us? which was not in our power to do:
vnlesse we cast that downe at the apostles feet, which was got by sacriledge, we are further from repentance then Iudas, who notwithstāding passed out of this life in a double snare of soule and body.
unless we cast that down At the Apostles feet, which was god by sacrilege, we Are further from Repentance then Iudas, who notwithstanding passed out of this life in a double snare of soul and body.
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Wherefore in the name of God & his Church, let me commend vnto you the exhortation of God himselfe, Malac. 3. 10. v. Bring in all the tithes into the storehouse, that there may be meat in my house saith the Lord of Hostes,
Wherefore in the name of God & his Church, let me commend unto you the exhortation of God himself, Malachi 3. 10. v. Bring in all the Tithes into the storehouse, that there may be meat in my house Says the Lord of Hosts,
Prooue him if wee honouring him in soule, and bodie, and goods, he will not honour vs with a florishing Gospell to feede our soules with health and peace, to preserue our bodies with wealth and prosperitie to our liues ende,
Prove him if we honouring him in soul, and body, and goods, he will not honour us with a flourishing Gospel to feed our Souls with health and peace, to preserve our bodies with wealth and Prosperity to our lives end,
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Decima ▪ sacrū vectigal. qui eas recipit in loco dei est subrogatus ergo quod Mel chizadec, Abraham obtulit decimas eo confess•• est Honoris gradu suprae se excellere. Caluin in Heb. 14.
Decima ▪ sacrū vectigal. qui eas recipit in loco dei est subrogatus ergo quod Mel chizadec, Abraham obtulit Tithes eo confess•• est Honoris Grade suprae se excellere. Calvin in Hebrew 14.
Mentitur Ananias Deo quia Ecclesiae fucum fecerat Apostoli Homines •unt sed non priua•• quum Deus illis vices suas nandaue•at. Calui. tu ep. 5. 4.
Mentitur Ananias God quia Ecclesiae fucum fecerat Apostles Homines •unt sed non priua•• Whom Deus illis vices suas nandaue•at. Calvi. tu Epistle. 5. 4.
