A treatise against the necessary dependance vpon that one head, and the present reconciliation to the Church of Rome Together with certaine sermons preached in publike assemblies, videlicet 1. The want of discipline. 2. The possession of a king. 3. The tumults of the people. 4. The mocke of reputation. 5. The necessitie of the Passion. 6. The wisdome of the rich. By Roger Fenton Doctor of Diuinitie, late preacher of Graies Inne.
THE WANT OF DISCIPLINE: A SERMON PREAched before the King at White-Hall. EZECHIEL 28.14. Thou art the annointed Cherub which couereth, and I haue set thee in Honour.
THE WANT OF DISCIPLINE: A SERMON PREAched before the King At Whitehall. EZECHIEL 28.14. Thou art the anointed Cherub which Covereth, and I have Set thee in Honour.
a royall and flourishing estate it was which God thus honoured, comparing it to his holy Cherub in the Holy of Holies, which coue red the Mercy-seate, and the Arke of God.
a royal and flourishing estate it was which God thus honoured, comparing it to his holy Cherub in the Holy of Holies, which cove read the Mercy-seat, and the Ark of God.
those hainous and grieuous sinnes, by which euen the Cherubs themselues were broken in peeces, and the most famous kingdomes of the world, long since layd in the dust:
those heinous and grievous Sins, by which even the Cherubs themselves were broken in Pieces, and the most famous kingdoms of the world, long since laid in the dust:
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Great abhominations those were which then mooued God to remooue from his seate, his Mercy-seate, and when he remoued, he stood but vpon the dore of the house, offered as if he would be gone,
Great abominations those were which then moved God to remove from his seat, his Mercy-seat, and when he removed, he stood but upon the door of the house, offered as if he would be gone,
Wherfore that subtil serpent shewed Christ all the kingdomes of the world, and the glory of them, he shewes them all in a moment of time, saith S. Luke, full well knowing if he should haue giuen Christ any longer time to haue looked into them, hee would haue perceiued somewhat in them, that would not haue tempted him so much:
Wherefore that subtle serpent showed christ all the kingdoms of the world, and the glory of them, he shows them all in a moment of time, Says S. Lycia, full well knowing if he should have given christ any longer time to have looked into them, he would have perceived somewhat in them, that would not have tempted him so much:
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for as Angels doe carry the name of the Sonnes of God aboue other creatures in the first chapter of Iob: so these men be filij Excelsiomnes, in the fourscore and second Psalme:
for as Angels do carry the name of the Sons of God above other creatures in the First chapter of Job: so these men be filij Excelsiomnes, in the fourscore and second Psalm:
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So it is our daily Prayer that his will may be done in earth, as it is in Heauen, that is, with all integrity, as the holy Angels doe it, with all alucrity as the Seraphins do it, described with sixe wings in the Prophecy of Esay, That they may doe his will both in Iustice like the Cherub at the gate of Paradise with the blade of a sword shaken,
So it is our daily Prayer that his will may be done in earth, as it is in Heaven, that is, with all integrity, as the holy Angels do it, with all alucrity as the Seraphim do it, described with sixe wings in the Prophecy of Isaiah, That they may do his will both in justice like the Cherub At the gate of Paradise with the blade of a sword shaken,
2 A Cherub is but an Angel, but this Cherub carrieth the name of Christ the annointed, who in that he was annointed was reputed farre more excellent then an Angell,
2 A Cherub is but an Angel, but this Cherub Carrieth the name of christ the anointed, who in that he was anointed was reputed Far more excellent then an Angel,
but Christus Domini, the annointed of the Lord is amongst men, as Christ among the Angels annointed aboue his fellowes, hallowed and sanctified aboue the rest,
but Christus Domini, the anointed of the Lord is among men, as christ among the Angels anointed above his Fellows, hallowed and sanctified above the rest,
It cureth by way of suppling, to teach them to be gracious Soueraignes, to establish their royall thrones by mercy, Prouerbs the 20. Like Moses carrying his people in his armes as a Nurse doth her sucklings:
It cureth by Way of suppling, to teach them to be gracious Sovereigns, to establish their royal thrones by mercy, Proverbs the 20. Like Moses carrying his people in his arms as a Nurse does her sucklings:
like Christ himselfe, who though he bruised his enemies with the Rod of Iron, and brake them in peeces like a Potters Vessell, yet amongst his owne did hee not breake a Bruised Reede, nor quench a Smoaking flaxe.
like christ himself, who though he Bruised his enemies with the Rod of Iron, and brake them in Pieces like a Potters Vessel, yet among his own did he not break a bruised Reed, nor quench a Smoking flax.
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whose cunning worke men made all these exquisite workes described in the seauenth Chapter of the same booke, by whose meanes the Temple was adorned and beautified,
whose cunning work men made all these exquisite works described in the Seventh Chapter of the same book, by whose means the Temple was adorned and beautified,
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euen as the Cherubs did adorne the Mercy-seate: for which Honor done vnto him (for Hiram tooke it to be a great Honour) in the first of Kings, the fifth.
even as the Cherubs did adorn the Mercy-seat: for which Honour done unto him (for Hiram took it to be a great Honour) in the First of Kings, the fifth.
The state of Tyrus was honoured, as we see in this place aboue 14. generations of Kings after him from Salomons daies to these of Ieconias. All which was but a prefiguration that Kings and Princes of the Gentile, should be protectors of the Church of Christ;
The state of Tyre was honoured, as we see in this place above 14. generations of Kings After him from Solomon's days to these of Jeconiah. All which was but a prefiguration that Kings and Princes of the Gentile, should be Protectors of the Church of christ;
the first fruits whereof we did commemorate yesterday in the wise men of the East, the full haruest whereof is reaped and enioyed by vs in the North all the daies of our life,
the First fruits whereof we did commemorate yesterday in the wise men of the East, the full harvest whereof is reaped and enjoyed by us in the North all the days of our life,
but many other ioyfull Prophecies to this purpose are fulfilled in our eares, that Christian Princes twice annointed Cherubs (for this kingdome and that which is to come) be our Nursing Fathers, and nursing mothers, that the tender Church of Christ shall sucke the milke of Gentiles,
but many other joyful Prophecies to this purpose Are fulfilled in our ears, that Christian Princes twice anointed Cherubs (for this Kingdom and that which is to come) be our Nursing Fathers, and nursing mother's, that the tender Church of christ shall suck the milk of Gentiles,
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and though the rigor of it be mollified, and suppled by Christ, whose name is a precious ointment powred out, that our vnperfect keeping of it, is in him acceptable vnto God:
and though the rigor of it be mollified, and suppled by christ, whose name is a precious ointment poured out, that our unperfect keeping of it, is in him acceptable unto God:
so as hee that willingly breakes the least of these Commandements, shall bee of least accompt in the kingdome of God, Matthew. 5.19. 2 The Goulden pot of Manna:
so as he that willingly breaks the least of these commandments, shall be of least account in the Kingdom of God, Matthew. 5.19. 2 The Golden pot of Manna:
or in loue, and the spirit of meekenesse? Sure if any bee of such a good disposition that wee can winne them with meekenesse, it is well, but the Rodde is gone.
or in love, and the Spirit of meekness? Sure if any be of such a good disposition that we can win them with meekness, it is well, but the Rod is gone.
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Our Sauiour Christ after his resurrection, when hee would teach his Apostles by fishing how to fish for men, Iohn the twenty one and the sixth, hee bids them Cast out on the right side of the shippe, and they shall finde: accordingly wee cast our nets,
Our Saviour christ After his resurrection, when he would teach his Apostles by fishing how to Fish for men, John the twenty one and the sixth, he bids them Cast out on the right side of the ship, and they shall find: accordingly we cast our nets,
there be Recusants on both sides the ship, in prophanesse as well as superstition. 2 Many come within the compasse, and suffer vs to cast our nets ouer them,
there be Recusants on both sides the ship, in profaneness as well as Superstition. 2 Many come within the compass, and suffer us to cast our nets over them,
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but when they perceiue how they be restrained of their former liberty, and how their consciences are intangled in this net, they giue a ierke and breake net and all.
but when they perceive how they be restrained of their former liberty, and how their Consciences Are entangled in this net, they give a jerk and break net and all.
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for let vs twist them as soundly out of holy writ, and weaue them as strongly as possibly we can, these sonnes of Belial who cannot abide a negatiue, will breake them.
for let us twist them as soundly out of holy writ, and weave them as strongly as possibly we can, these Sons of Belial who cannot abide a negative, will break them.
and the Meditation of vnpleasing obiects, Death, Hell, Anger to come, of Dauids daily Vowes, of striuing, of labouring, of watching vnto Prayers with all perseuerance.
and the Meditation of unpleasing objects, Death, Hell, Anger to come, of David daily Vows, of striving, of labouring, of watching unto Prayers with all perseverance.
After they haue corrupted themselues in the seruice of Mammon, tell them of Zaccheus his restitution and Almes-deedes for all their mis-deedes, that all may bee cured by the contrary,
After they have corrupted themselves in the service of Mammon, tell them of Zacchaeus his restitution and Almsdeeds for all their misdeeds, that all may be cured by the contrary,
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and made cleane vnto them, Luk. 11.41. After they haue pampered their flesh, and fulfilled the lust of it, tell them of the Corinthians reuenge vpon themselues for so offending such a gracious God, of Pauls not beating the Ayre, but beating downe his body: of Dauids ashes for Bread and mingling his drinke with weeping:
and made clean unto them, Luk. 11.41. After they have pampered their Flesh, and fulfilled the lust of it, tell them of the Corinthians revenge upon themselves for so offending such a gracious God, of Paul's not beating the Air, but beating down his body: of David Ashes for Bred and mingling his drink with weeping:
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and sting them like a Scorpion, rather then Aarons, though it bud and blossome, and would become in the end neuer so fruitfull, and comfortable to their soules:
and sting them like a Scorpion, rather then Aaron's, though it bud and blossom, and would become in the end never so fruitful, and comfortable to their Souls:
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The first time that I finde this Rod missing in the Arke of God was in Salomons dayes, in the happy and peaceable dayes of Salomon: and then was Plenty, Peace and Liberty, the abuse whereof brought an iron rod for want of Aarons Rod, Rehoboams Scorpions, the renting of the Tribes, leading into captiuity, turned Salomons Canticles into Ieremies Lamentations,
The First time that I find this Rod missing in the Ark of God was in Solomon's days, in the happy and peaceable days of Solomon: and then was Plenty, Peace and Liberty, the abuse whereof brought an iron rod for want of Aaron's Rod, Rehoboams Scorpions, the renting of the Tribes, leading into captivity, turned Solomon's Canticles into Jeremiahs Lamentations,
and all for want of Aarons rodde: for if wee would iudge our selues, wee should not bee iudged, 1 Cor. 11.31. O Cherub Protectour, vouchsafe to looke downe into this Arke of God, consider the want of this rod in these quiet, peaceable, Salomons dayes:
and all for want of Aaron's rod: for if we would judge our selves, we should not be judged, 1 Cor. 11.31. O Cherub Protector, vouchsafe to look down into this Ark of God, Consider the want of this rod in these quiet, peaceable, Solomon's days:
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Vntill (saith Shee) the discipline of the Primitiue Church may bee restored againe, which thing is much to bee wished, &c. In steede whereof is a Commination against sinners,
Until (Says She) the discipline of the Primitive Church may be restored again, which thing is much to be wished, etc. In steed whereof is a Commination against Sinners,
And were it not that the mercy seat is aboue the Arke, that the inuincible mercy and long suffering of God in Christ is aboue all his workes, wee should soone feele the want of this Rod.
And were it not that the mercy seat is above the Ark, that the invincible mercy and long suffering of God in christ is above all his works, we should soon feel the want of this Rod.
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But the seat of God amongst vs is a mercy seat, and his oracles is the comfortable voyce of the Gospell of Christ which defendeth vs and the whole Church:
But the seat of God among us is a mercy seat, and his oracles is the comfortable voice of the Gospel of christ which defendeth us and the Whole Church:
They be a paire of wings, let him keep them in their due proportion, Moses and Aaron bee brethren, it were vain to contend for seniority, who was the elder brother, they are brethren:
They be a pair of wings, let him keep them in their due proportion, Moses and Aaron be brothers, it were vain to contend for seniority, who was the elder brother, they Are brothers:
let the annoynted Cherub to bring vs in temper, prune and proportion his owne wings, that in their due places and bounds, they may bee both stretched out to protect the Church of Christ.
let the anointed Cherub to bring us in temper, prune and proportion his own wings, that in their due places and bounds, they may be both stretched out to Pact the Church of christ.
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Ego posui te, saith the Lord, I haue set thee, that is, I haue made thee a Cherub, with my holy oyle haue I annoynted thee, I haue couered and protected thee in the middest of all dangers, to the end that thou might couer and protect my Church:
Ego Posui te, Says the Lord, I have Set thee, that is, I have made thee a Cherub, with my holy oil have I anointed thee, I have covered and protected thee in the midst of all dangers, to the end that thou might cover and Pact my Church:
and to giue milke to that which was bought, and is daily fedde with the flesh and bloud of the Sonne of God? what honour is it to couer that with his Cherubs wings which the Angels in Heauen desire to behold and look into, NONLATINALPHABET saith S. Peter, and hee alludes vnto the Cherubs that were made bowing and looking into the Arke, and Mercy seate:
and to give milk to that which was bought, and is daily fed with the Flesh and blood of the Son of God? what honour is it to cover that with his Cherubs wings which the Angels in Heaven desire to behold and look into, Says S. Peter, and he alludes unto the Cherubs that were made bowing and looking into the Ark, and Mercy seat:
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so the blessed Angels in Heauen, who continually behold the face of our Heauenly Father, they bow themselues and count it a part of their contemplatiue happinesse to looke into those holy mysteries of saluation, which wee on earth doe enioy.
so the blessed Angels in Heaven, who continually behold the face of our Heavenly Father, they bow themselves and count it a part of their contemplative happiness to look into those holy Mysteres of salvation, which we on earth do enjoy.
Which that this Church may enioy while the Sun & Moone endureth, beseech wee him who dwells amongst the Cherubs and blessed Angels, to blesse vs and our Cherub to the honour and glory of his blessed name,
Which that this Church may enjoy while the Sun & Moon Endureth, beseech we him who dwells among the Cherubs and blessed Angels, to bless us and our Cherub to the honour and glory of his blessed name,
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1 The land of Promise. 2. The promise of the Land. 3. The persons to whom the Land is by promise assured. 1. The Land of Promise specified in the word whereupon. 2. The promise of the Land deliuered in the worde Dabo. 3. The parties first Iacob himselfe in person, then his posterity after him:
1 The land of Promise. 2. The promise of the Land. 3. The Persons to whom the Land is by promise assured. 1. The Land of Promise specified in the word whereupon. 2. The promise of the Land Delivered in the word Dabo. 3. The parties First Iacob himself in person, then his posterity After him:
1 While Iacob was sollicitous for a biding place vpon earth, God points him the way to heauen in the former verse, Behold a ladder whose top reached vnto heauen, and the Angels of God went vp and downe by it.
1 While Iacob was solicitous for a biding place upon earth, God points him the Way to heaven in the former verse, Behold a ladder whose top reached unto heaven, and the Angels of God went up and down by it.
and the righteousnesse thereof, all these shall bee ministred according to our seueral places: the whole land wherupon he sleepeth to Iacob and his seede.
and the righteousness thereof, all these shall be ministered according to our several places: the Whole land whereupon he Sleepeth to Iacob and his seed.
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First, Tis not an vnknowne land, a farre off which I will giue thee, but euen this whereupon thou sleepest: and secondly a fruitfull and plentifull land that floweth with milke and honey:
First, This not an unknown land, a Far off which I will give thee, but even this whereupon thou Sleepest: and secondly a fruitful and plentiful land that flows with milk and honey:
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There bee prophane spirits in the world (farre be they from the pallaces of Iacob ) who would perswade vs that Religion and this gate of heauen is but a dreame:
There be profane spirits in the world (Far be they from the palaces of Iacob) who would persuade us that Religion and this gate of heaven is but a dream:
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what is counted more idle then a Dreame? What is of greater importance then the way to life? Whats weaker then water? Whats stronger then the house of God? yet he that laid the beames of his chambers in the waters, hath reuealed that to Iacob in his sleepe which the greatest potentates of the earth,
what is counted more idle then a Dream? What is of greater importance then the Way to life? Whats Weaker then water? Whats Stronger then the house of God? yet he that laid the beams of his chambers in the waters, hath revealed that to Iacob in his sleep which the greatest potentates of the earth,
Our Sauiour did once sleepe in a shippe, and then suffer a tempest to rise, to intimate that while Gouernours sleep in security, there is some danger of a Tempest,
Our Saviour did once sleep in a ship, and then suffer a tempest to rise, to intimate that while Governors sleep in security, there is Some danger of a Tempest,
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Iacob might claime this land by right of inheritance, by his discent from Abraham and Isaac, by the same right that Abraham is called the heyre of the world, Romanes the 4. yet Dabo, I will giue, is that vpon which Iacob relieth:
Iacob might claim this land by right of inheritance, by his dissent from Abraham and Isaac, by the same right that Abraham is called the heir of the world, Romans the 4. yet Dabo, I will give, is that upon which Iacob Relieth:
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Gods gift is the best inheritance, and whatsoeuer is not grounded vpon his promise hath but a sandy foundation, whose promise doth establish euery mans right, which houldeth his right from God, and so professes:
God's gift is the best inheritance, and whatsoever is not grounded upon his promise hath but a sandy Foundation, whose promise does establish every men right, which holdeth his right from God, and so Professes:
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It was the phrase of Esau his brother, and the manner of his speech that hee vses speaking of his possessions, Brother I haue enough: Like the rich miser in the Gospell, Soule take thine ease, thou hast enough laid vp for many yeares:
It was the phrase of Esau his brother, and the manner of his speech that he uses speaking of his possessions, Brother I have enough: Like the rich miser in the Gospel, Soul take thine ease, thou hast enough laid up for many Years:
2 To thee I giue it whom I deliuered from the bloudy hands of Esau that sought thy life, from the treacherous conspiracy of him whom I ordained to be thy seruant,
2 To thee I give it whom I Delivered from the bloody hands of Esau that sought thy life, from the treacherous Conspiracy of him whom I ordained to be thy servant,
To thee will I giue, whom I haue so instructed in the knowledge of my Sonne CHRIST, who is the onely Ladder that knits heauen and earth together, the sole mediator betwixt God and man;
To thee will I give, whom I have so instructed in the knowledge of my Son CHRIST, who is the only Ladder that knits heaven and earth together, the sole Mediator betwixt God and man;
and this Ladder shall establish the land to thee and thy seede for euer. Thou well perceiuest what Ladder this is, no peeced ladder as some dreamers haue dreamed, but intire of it selfe:
and this Ladder shall establish the land to thee and thy seed for ever. Thou well perceivest what Ladder this is, no pieced ladder as Some dreamers have dreamed, but entire of it self:
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the way to heauen is not peeced out eyther by Saint or Angel, or any other but by Christ alone, standing on earth, reaching along vnto the highest Heauen.
the Way to heaven is not pieced out either by Saint or Angel, or any other but by christ alone, standing on earth, reaching along unto the highest Heaven.
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Neither is this way so easie as some haue slaunderously reported that wee teach, and as flesh and bloud is prone to beleeue, wee shall not be carried to Heauen in a Fether-bed,
Neither is this Way so easy as Some have slanderously reported that we teach, and as Flesh and blood is prove to believe, we shall not be carried to Heaven in a Featherbed,
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Wee must apprehend and lay hold on this Ladder with the hand of Faith, & climbe euery steppe of it with the feete of our affections, in being conformable to the Sonne of God,
we must apprehend and lay hold on this Ladder with the hand of Faith, & climb every step of it with the feet of our affections, in being conformable to the Son of God,
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or else wee shall neuer attaine that which we expect, so hath God predestinated his to be, Rom. 8.29. 1 The first steppe is his Conception and Birth vnto which wee must bee conformable in our regeneration and new birth. 2 To his Circumcision, in the cutting the Foreskinne of our hearts, that wee may bleed in remorse for our wicked life. 3 To his infancy by conuerting and becomming as little children, else we can neuer enter into the kingdom of God. 4 To his Baptisme, by our washing and purification from dead workes. 5 To his Life by learning his humility, meekenesse, patience,
or Else we shall never attain that which we expect, so hath God predestinated his to be, Rom. 8.29. 1 The First step is his Conception and Birth unto which we must be conformable in our regeneration and new birth. 2 To his Circumcision, in the cutting the Foreskin of our hearts, that we may bleed in remorse for our wicked life. 3 To his infancy by converting and becoming as little children, Else we can never enter into the Kingdom of God. 4 To his Baptism, by our washing and purification from dead works. 5 To his Life by learning his humility, meekness, patience,
and obedience to his Fathers will. 6 To his Death by mortification, and fruites of repentance, which if it bee a godly repentance, What care will it worke? What indignation? What feare, what zeale, what reuenge,
and Obedience to his Father's will. 6 To his Death by mortification, and fruits of Repentance, which if it be a godly Repentance, What care will it work? What Indignation? What Fear, what zeal, what revenge,
but here commonly wee make a stand as though wee were out of breath, if one of the Sonnes of thunder do not vrge vs forward. 8 To his Ascension by deuotion hauing our conuersation in heauen where Christ sits at the right hand of God:
but Here commonly we make a stand as though we were out of breath, if one of the Sons of thunder do not urge us forward. 8 To his Ascension by devotion having our Conversation in heaven where christ sits At the right hand of God:
this Ladder did God reueale to Iacob, which Iacob did well consider, therefore (saith God) to thee will I giue the land that thou maist settle this Ladder in the land.
this Ladder did God reveal to Iacob, which Iacob did well Consider, Therefore (Says God) to thee will I give the land that thou Mayest settle this Ladder in the land.
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4 To thee Iacob will I giue it, that thou maist bee as thy name is a supplanter, or a wrastler; to supplant Esau and all prophane Edomites out of the holy Land:
4 To thee Iacob will I give it, that thou Mayest be as thy name is a supplanter, or a wrestler; to supplant Esau and all profane Edomites out of the holy Land:
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Christians thought themselues secure, when Gouernours, who vsed before to persecute them, were become Christians. Great cause they had to reioyce, but none to bee secure:
Christians Thought themselves secure, when Governors, who used before to persecute them, were become Christians. Great cause they had to rejoice, but none to be secure:
Imperatores factisunt Christiani, sed nunquid Diabolus factus Christianus? Though Emperors become Christians, and the most sincere Christians become Emperors,
Imperatores factisunt Christians, sed Whether Diabolus factus Christian? Though Emperor's become Christians, and the most sincere Christians become Emperor's,
The family of Abraham was diuided betwixt Isaak and Ismael, whom men called Ismaelites: The family of Isaak was diuided into Iacob and Esau, and his were called Edomites:
The family of Abraham was divided betwixt Isaac and Ishmael, whom men called Ismaelites: The family of Isaac was divided into Iacob and Esau, and his were called Edomites:
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But Salomon diuided religion wherein Gods kingdome consisteth, betwixt God and idols, therefore did God in his iust iudgement rent his kingdome betwixt Ieroboam and Rehoboam. But in Iacob it was vnited, wherein hee was a type of the chiefe corner stone Christ Iesus, who vnited many Nations into one euerlasting Kingdome:
But Solomon divided Religion wherein God's Kingdom Consisteth, betwixt God and Idols, Therefore did God in his just judgement rend his Kingdom betwixt Jeroboam and Rehoboam. But in Iacob it was united, wherein he was a type of the chief corner stone christ Iesus, who united many nations into one everlasting Kingdom:
and became saluation vnto both, that the Iew might not contemne the Gentile, therefore he was a light to lighten the Gentiles, that the Gentile might not insult ouer the Iewe, hee was the glory of Israel, and saluation prepar'd before the face of all people.
and became salvation unto both, that the Iew might not contemn the Gentile, Therefore he was a Light to lighten the Gentiles, that the Gentile might not insult over the Iewe, he was the glory of Israel, and salvation prepared before the face of all people.
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That blessed Trinity vnited inseparably in one Deity, so guide and moderate your Wisedomes and consultations herein, that Iacob may carry the image of the God of Iacob, that hee may be a light to the one,
That blessed Trinity united inseparably in one Deity, so guide and moderate your Wisdoms and Consultations herein, that Iacob may carry the image of the God of Iacob, that he may be a Light to the one,
For setting forward of which happinesse obserue a threefold blessing entwined and twisted together in this short sentence promised to Iacob, enioyed by vs. 1 Dabo tibi semen, a posterity to Iacob which his progenitors wanted long. 2 Dabo terram tibi & Semini:
For setting forward of which happiness observe a threefold blessing entwined and twisted together in this short sentence promised to Iacob, enjoyed by us 1 Dabo tibi semen, a posterity to Iacob which his progenitors wanted long. 2 Dabo terram tibi & Semini:
That blessing be vpon vs and our children, vpon Iacob and his seede, till the appearing of our Lord in the clouds, from whence we expect a true kingdome, wherof all these are but shadowes:
That blessing be upon us and our children, upon Iacob and his seed, till the appearing of our Lord in the Clouds, from whence we expect a true Kingdom, whereof all these Are but shadows:
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That euerlasting kingdome purchased by the bloud of his deare Sonne and our onely Sauiour and Redeemer, to whom with the Father and Spirit, three persons and one God, bee all Honour and Glory, from this time forth and for euer: Amen. FINIS.
That everlasting Kingdom purchased by the blood of his deer Son and our only Saviour and Redeemer, to whom with the Father and Spirit, three Persons and one God, be all Honour and Glory, from this time forth and for ever: Amen. FINIS.
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But when the people saw that MOSES tarried long ere he came from the mountaine, the people gathered themselues together against AARON, and said vnto him:
But when the people saw that MOSES tarried long ere he Come from the mountain, the people gathered themselves together against AARON, and said unto him:
vp, make vs gods to goe before vs. THE circumstance of Time is a powerfull circumstance, eyther to aggrauate a crime, or to make any action more effectual:
up, make us God's to go before us THE circumstance of Time is a powerful circumstance, either to aggravate a crime, or to make any actium more effectual:
With this opposition did the Law and the Gospell both begin, by which it doth appeare, that that old arch enemy of mans happinesse was the chiefe agent in this businesse:
With this opposition did the Law and the Gospel both begin, by which it does appear, that that old arch enemy of men happiness was the chief agent in this business:
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and hee plots it vnhappily, for in the very instant when Moses came within sight, they were in the middest of their madnesse shouting after a Calfe, the sight whereof so wrought vpon the feruency of Moses zeale, that down fell the Tables and brake in peeces.
and he plots it unhappily, for in the very instant when Moses Come within sighed, they were in the midst of their madness shouting After a Calf, the sighed whereof so wrought upon the fervency of Moses zeal, that down fell the Tables and brake in Pieces.
Sathan is the principall agent, yet not mentioned no more then in his first temptation, Genesis the 3. Moses historicum agit non interpretem, let vs therefore consider of this Scripture as it is an history, the Tract is plaine,
Sathan is the principal agent, yet not mentioned no more then in his First temptation, Genesis the 3. Moses Historical agit non interpretem, let us Therefore Consider of this Scripture as it is an history, the Tract is plain,
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and the passage easie by the steps. 1 The chiefe actors mentioned in the businesse are the people 2 The occasion they tooke for this attempt, Moses absence in the mountaine, his long absence as they pretend. 3 The instrument wrought for their purpose must bee Aaron. 4 The meanes whereby they wrought him, by force in a tumultuous assembly. 5 The worke whereunto he was forced, Make vs Gods to goe before vs. Where the people be principall actors, theres a daungerous peece of worke towards;
and the passage easy by the steps. 1 The chief actors mentioned in the business Are the people 2 The occasion they took for this attempt, Moses absence in the mountain, his long absence as they pretend. 3 The Instrument wrought for their purpose must be Aaron. 4 The means whereby they wrought him, by force in a tumultuous assembly. 5 The work whereunto he was forced, Make us God's to go before us Where the people be principal actors, theres a dangerous piece of work towards;
But what people be these that disorder themselues, or to whom doe they belong? The people, and my text hath it twice for failing, The people. In the third Chapter and the seuenth verse;
But what people be these that disorder themselves, or to whom do they belong? The people, and my text hath it twice for failing, The people. In the third Chapter and the Seventh verse;
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and all along the history they bee tearmed the children of Israel, the posterity of Iacob, but now they be neyther Gods nor Iacobs, but their owne, a rout of masterlesse men that none will owne:
and all along the history they be termed the children of Israel, the posterity of Iacob, but now they be neither God's nor Iacobs, but their own, a rout of masterless men that none will own:
And had not Moses a tender care? No imputation could lie vpon him, hee had prouided sufficiently for them in his absence, Aaron & Hur besides the Elders and Nobles of the Elders of Israell:
And had not Moses a tender care? No imputation could lie upon him, he had provided sufficiently for them in his absence, Aaron & Hur beside the Elders and Nobles of the Elders of Israel:
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the 11. O Lord why does thy wrath wax hot against thy people, which thou hast brought out of the land of Aegypt, with great power and a mighty hand? See how they be put off from one to another.
the 11. Oh Lord why does thy wrath wax hight against thy people, which thou hast brought out of the land of Egypt, with great power and a mighty hand? See how they be put off from one to Another.
and What did this people to thee, that thou brought such a sinne vpon them, saith Moses to Aaron, verse 21. Thou knows this people, that they are euen set on mischiefe, saith Aaron to Moses, vers. the 22.
and What did this people to thee, that thou brought such a sin upon them, Says Moses to Aaron, verse 21. Thou knows this people, that they Are even Set on mischief, Says Aaron to Moses, vers. the 22.
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this and the like are the fittest appellations of such a sinfull people. 2. The occasion which mooued this people thus to doe, was taken and not giuen. Moses was absent;
this and the like Are the Fittest appellations of such a sinful people. 2. The occasion which moved this people thus to do, was taken and not given. Moses was absent;
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Is the impression of thunder and lightning so soone worne out? will not the twelue pillers erected at his going, at the foot of the hill bee sufficient remembrances for six weekes absence? Children of Israel, well might he call them children,
Is the impression of thunder and lightning so soon worn out? will not the twelue pillars erected At his going, At the foot of the hill be sufficient remembrances for six weeks absence? Children of Israel, well might he call them children,
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If Peter, Christs Vicar in the Church? who should bee Summi Pontifices? If these fall so fowle, that one denies his Lord, the other preferres a Calfe before him:
If Peter, Christ Vicar in the Church? who should be Summi Pontifices? If these fallen so fowl, that one Denies his Lord, the other prefers a Calf before him:
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and that which Peter discouered in the sixteenth of Matthew, Super hanc quam confessus es petram, sayth S. Augustine, vpon this Rocke which thou hast confessed will I build my Church.
and that which Peter discovered in the sixteenth of Matthew, Super hanc quam Confessus es Petram, say S. Augustine, upon this Rock which thou hast confessed will I built my Church.
and vrged him in threatning manner, vp make vs Gods: True, it did not excuse him more then Pilate, who feared a tumult, Matthew the 27. Hee should rather haue died a thousand deaths then haue yeelded:
and urged him in threatening manner, up make us God's: True, it did not excuse him more then Pilate, who feared a tumult, Matthew the 27. He should rather have died a thousand death's then have yielded:
there was some hope, that either the couetousnesse of men, or the pride of women might so farre preuaile, that some domesticall dissention might hinder this great conspiracy against the God of heauen.
there was Some hope, that either the covetousness of men, or the pride of women might so Far prevail, that Some domestical dissension might hinder this great Conspiracy against the God of heaven.
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2. When there is no remedy, he takes the Iewels, casts them into the fire, fashions a Calfe, carueth it, made a grauing toole to goe ouer it, built an Altar, proclaimed an holy-day, whil'd the time that Moses might come downe,
2. When there is no remedy, he Takes the Jewels, Cast them into the fire, fashions a Calf, carveth it, made a graving tool to go over it, built an Altar, proclaimed an holiday, whiled the time that Moses might come down,
This poynt then will beare two Queries. 1. What Gods they meant should bee made? Make vs Gods. 2. To what end? to goe before vs. Some thinke they meant onely a sensible resemblance of the true God;
This point then will bear two Queries. 1. What God's they meant should be made? Make us God's 2. To what end? to go before us some think they meant only a sensible resemblance of the true God;
but alas, the people in whom is greatest daunger, who are not able to distinguish betwixt Aarons Beard, and the Beard of Aaron, must of necessity fall into extremity;
but alas, the people in whom is greatest danger, who Are not able to distinguish betwixt Aaron's Beard, and the Beard of Aaron, must of necessity fallen into extremity;
did not the Cloud goe before them by day, and the pillar of fire by night? yea the Lord himselfe went before them in the pillar and the cloud in the 13. Chapter, vers. 21. yea and that at this present, verse the 22. he tooke not away the cloud by day,
did not the Cloud go before them by day, and the pillar of fire by night? yea the Lord himself went before them in the pillar and the cloud in the 13. Chapter, vers. 21. yea and that At this present, verse the 22. he took not away the cloud by day,
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See how men please themselues in their owne deuices be they neuer so foolish, more then in Gods owne institutions, be they neuer so full of Diuine wisedome.
See how men please themselves in their own devices be they never so foolish, more then in God's own institutions, be they never so full of Divine Wisdom.
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they turned in their hearts backe againe into Aegypt, NONLATINALPHABET, saying, make vs gods: Their harts were in Aegypt already, they wanted nothing but a God to guide them.
they turned in their hearts back again into Egypt,, saying, make us God's: Their hearts were in Egypt already, they wanted nothing but a God to guide them.
and to write the Gospell is the Law of Christians, & the new couenant: he hath left his deputies beneath Ciuill & Ecclesiasticall to gouerne vs in his absence:
and to write the Gospel is the Law of Christians, & the new Covenant: he hath left his deputies beneath Civil & Ecclesiastical to govern us in his absence:
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as if we knew not what is become of him, where is the promise of his comming? in the 2. of Peter and the 3. Thus we sit downe to eate and drinke, & rise vp to play:
as if we knew not what is become of him, where is the promise of his coming? in the 2. of Peter and the 3. Thus we fit down to eat and drink, & rise up to play:
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The Parable of the Prodigall Sonne, the vniust Steward, and the rich Glutton. The Prodigall by prodigality became miserable, by misery was drawne to repentance.
The Parable of the Prodigal Son, the unjust Steward, and the rich Glutton. The Prodigal by prodigality became miserable, by misery was drawn to Repentance.
he wisely cast in his minde what to doe, Quid faciam, and neuer ceased casting till he resolued Scio quid faciam, and presently put it in execution, set downe quickly: and because euery man should not expect any speciall admonition before hand, he addes vnto that the Parable of the rich man, who thinking his Master would belong a comming, follows his pleasure:
he wisely cast in his mind what to do, Quid faciam, and never ceased casting till he resolved Scio quid faciam, and presently put it in execution, Set down quickly: and Because every man should not expect any special admonition before hand, he adds unto that the Parable of the rich man, who thinking his Master would belong a coming, follows his pleasure:
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Therefore these golden glistring calues that we propose vnto our selues to follow, bee it the Calfe of wealth or pleasure or ambition, let vs breake them in peeces,
Therefore these golden glistering calves that we propose unto our selves to follow, be it the Calf of wealth or pleasure or ambition, let us break them in Pieces,
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let vs drinke the powder in the teares of sorrow and contrition, that iudging our selues we may preuent the iudgement of God, that wee may redeeme the time we haue so vainely spent, in doubling the workes of a good life;
let us drink the powder in the tears of sorrow and contrition, that judging our selves we may prevent the judgement of God, that we may Redeem the time we have so vainly spent, in doubling the works of a good life;
Lo heere the Acts and Monuments of a thousand six hundred and odde yeares comprized within the compasse of six small chapters, the onely true Records of that Age, containing story of more weight and worth,
Lo Here the Acts and Monuments of a thousand six hundred and odd Years comprised within the compass of six small Chapters, the only true Records of that Age, containing story of more weight and worth,
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then all the bookes and Chronicles of the Kings of Iuda: which respect, beside others common to holy scripture, doth intimate vnto vs what vertue and pith the holy Ghost hath pressed and couched together within euery sentence of this Chronicle, whereof my Text is one,
then all the books and Chronicles of the Kings of Iuda: which respect, beside Others Common to holy scripture, does intimate unto us what virtue and pith the holy Ghost hath pressed and couched together within every sentence of this Chronicle, whereof my Text is one,
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and such an one amongst the rest, as is noted by the finger of the holy Ghost in the margent, Behold, the first word of wonder we finde, pointing at some spectacle worth the beholding:
and such an one among the rest, as is noted by the finger of the holy Ghost in the margin, Behold, the First word of wonder we find, pointing At Some spectacle worth the beholding:
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A spectacle not for men to gaze vpon, but Man a spectacle to God and Angels, who beeing placed by God in Paradise, was by his folly put into a dreame of a deity, aspiring in knowledge to become a God, was in vnderstanding made like the beasts that perish, turn'd out of Paradise into the open field amongst the beasts to be clad in Leatherne hides, and skins of beasts:
A spectacle not for men to gaze upon, but Man a spectacle to God and Angels, who being placed by God in Paradise, was by his folly put into a dream of a deity, aspiring in knowledge to become a God, was in understanding made like the beasts that perish, turned out of Paradise into the open field among the beasts to be clad in Leathern hides, and skins of beasts:
Wherefore, (Right Honourable, Right Worshipfull, & welbeloued) when I gaue all diligence to speake vnto you of those swelling humours that raigne in the Sonnes of Adam, I was directed to this Scripture, which for the Maiesty of it was deliuered by God himselfe in the solemne assembly of the blessed Trinity,
Wherefore, (Right Honourable, Right Worshipful, & well-beloved) when I gave all diligence to speak unto you of those swelling humours that Reign in the Sons of Adam, I was directed to this Scripture, which for the Majesty of it was Delivered by God himself in the solemn assembly of the blessed Trinity,
and holy Angels, for the vse of it to the terror of all vs which lay in the loynes of Adam, for the Ʋertue of it pointed with an Irony, to pierce our affections,
and holy Angels, for the use of it to the terror of all us which lay in the loins of Adam, for the Ʋertue of it pointed with an Irony, to pierce our affections,
The sentence it selfe like Christs garment, may not bee diuided, it is so wouen into one period, that to dismember the words, were to disgrace the figure:
The sentence it self like Christ garment, may not be divided, it is so woven into one Period, that to dismember the words, were to disgrace the figure:
yet to auoid confusion of speech, and helpe our memories, I will distinguish these two points. 1 Mans purpose and aspiring minde to become a God. 2 The shamefull misse of his purpose, that indeede became nothing lesse.
yet to avoid confusion of speech, and help our memories, I will distinguish these two points. 1 men purpose and aspiring mind to become a God. 2 The shameful miss of his purpose, that indeed became nothing less.
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But what do I tel you of Kings and Monarches? that of the Poet, Est Deus in nobis, is common in euery mans conceipt, no affection so ridiculous, which vaine man hath not made a God:
But what do I tell you of Kings and Monarchs? that of the Poet, Est Deus in nobis, is Common in every men conceit, no affection so ridiculous, which vain man hath not made a God:
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By your patience (Honourable and worshipfull) sauing your Honours and Reputations, giue me leaue to estimate them one degree below Gods honour, and your owne saluation:
By your patience (Honourable and worshipful) Saving your Honours and Reputations, give me leave to estimate them one degree below God's honour, and your own salvation:
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wherefore in this respect no lesse honourable is our Resolution, then Razis the father of the Iewes commended in the Machabees, in chusing rather to die manfully,
Wherefore in this respect no less honourable is our Resolution, then Razis the father of the Iewes commended in the Maccabees, in choosing rather to die manfully,
But wee must remember that besides this word Honour which is commended to the fauourable opinion of the world, to bee blowen to and fro with the breath of mens nostrils, there is an heauenly substance to bee disposed of, to bee placed after death, according to thy death, either in euerlasting Tabernacles or perpetuall torments:
But we must Remember that beside this word Honour which is commended to the favourable opinion of the world, to be blown to and from with the breath of men's nostrils, there is an heavenly substance to be disposed of, to be placed After death, according to thy death, either in everlasting Tabernacles or perpetual torments:
there laying apart all personall respects, abandoning all affections of Honour, without any desire of reuenge, only for triall of right Ile commend my cause to the proofe of Armes,
there laying apart all personal respects, abandoning all affections of Honour, without any desire of revenge, only for trial of right I'll commend my cause to the proof of Arms,
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1 Is thine iniury so hainous as may not be borne? and the triall so difficult as neyther can bee manifested by Record of Writte, nor decided by testimony of two or three witnesses established by our Sauiour,
1 Is thine injury so heinous as may not be born? and the trial so difficult as neither can be manifested by Record of Writte, nor decided by testimony of two or three Witnesses established by our Saviour,
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nor indeed by Oath, which the Apostle makes the vpshot of all controuersies amongst men. If thy quarrell be such, thou appealest to the iudgement of Weapon.
nor indeed by Oath, which the Apostle makes the upshot of all controversies among men. If thy quarrel be such, thou appeal to the judgement of Weapon.
if there be any such, after all honest pretences mans witte can deuise, all the Differences the Law can afford, are bestowed vpon it, will prooue as hard and narrow a passage for thy soule,
if there be any such, After all honest pretences men wit can devise, all the Differences the Law can afford, Are bestowed upon it, will prove as hard and narrow a passage for thy soul,
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What shall we say then? Is there no redresse for the blemish of honour and reputation? Yes beloued, there will come a day when the most secret cause will be made manifest,
What shall we say then? Is there no redress for the blemish of honour and reputation? Yes Beloved, there will come a day when the most secret cause will be made manifest,
there meane while resolue thy selfe like a Christian, if thy supposed honour affect thee, in case of Gods honour or the safety of thy soule, cast it off, better it is for thee to enter heauen lame in honour, maimed in reputation in the sight of the world,
there mean while resolve thy self like a Christian, if thy supposed honour affect thee, in case of God's honour or the safety of thy soul, cast it off, better it is for thee to enter heaven lame in honour, maimed in reputation in the sighed of the world,
Shall I commend the Prophet Dauids example, who dishonourably reuiled of Shimei, reuenged not againe, but dealt honourably with lame Mephibosheth, the remnant of his enemies house.
Shall I commend the Prophet David Exampl, who dishonourably reviled of Shimei, revenged not again, but dealt honourably with lame Mephibosheth, the remnant of his enemies house.
a valiant Prince, whose arme would encounter a bow of steele, and by the might of his God spring ouer a wall, yet herein was his glory to shew kindnes to his deadly foe.
a valiant Prince, whose arm would encounter a bow of steel, and by the might of his God spring over a wall, yet herein was his glory to show kindness to his deadly foe.
Remaines there not one (saith Dauid ) of the house of Saul on whom I may shew the saluation of God? Honourable Dauid that thought it the most honour to be likest God in shewing mercie to his enemies:
Remains there not one (Says David) of the house of Saul on whom I may show the salvation of God? Honourable David that Thought it the most honour to be likest God in showing mercy to his enemies:
or would hee come downe from heauen to make triall of these cries that are come vp to him, as himselfe speaketh in the 18. of Genesis, would it please him to take a view of his own dwelling place, the holy house of his habitation, he should perceiue one of Adams vnhallowed sonnes seated in his roome, houzed within the holy stones of Sion:
or would he come down from heaven to make trial of these cries that Are come up to him, as himself speaks in the 18. of Genesis, would it please him to take a view of his own Dwelling place, the holy house of his habitation, he should perceive one of Adams unhallowed Sons seated in his room, houzed within the holy stones of Sion:
and holy offerings like one of vs, whiles we may take vp our lodgings with Baucis or Philemon, or content our selues with ten shekels of siluer, and a suit of apparell.
and holy offerings like one of us, while we may take up our lodgings with Baucis or Philemon, or content our selves with ten shekels of silver, and a suit of apparel.
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Then sure blessed must that house be where God is so wel regarded saies that idolatrous miscreant Micah. As for Tithes and Offerings, they be but Leuiticall customes, ceremonies,
Then sure blessed must that house be where God is so well regarded Says that idolatrous miscreant micah. As for Tithes and Offerings, they be but Levitical customs, ceremonies,
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The Romane Orator plaid his prizes neuer worse, then in his owne cause, and I know not how it comes to passe, either we are ouer-modest to pleade for our selues,
The Roman Orator played his prizes never Worse, then in his own cause, and I know not how it comes to pass, either we Are overmodest to plead for our selves,
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wee are content at Balacks becke, neyther to blesse nor curse, or (which is worst of all) if euer wee meane to enter Gods house, our selues must come like Gods,
we Are content At Balacks beck, neither to bless nor curse, or (which is worst of all) if ever we mean to enter God's house, our selves must come like God's,
A strange speech for the God of heauen to speake to mortall men, You haue spoyled me, and that made the people of Israell to wonder, Lord wherein haue we spoyled thee? God answers, in Tithes and Offerings: parturiunt montes, a ceremony, a shadow, a toy:
A strange speech for the God of heaven to speak to Mortal men, You have spoiled me, and that made the people of Israel to wonder, Lord wherein have we spoiled thee? God answers, in Tithes and Offerings: parturiunt montes, a ceremony, a shadow, a toy:
but when they mette with sinne of alienating Church goods in Ananias and Saphira, their wonder was an extraordinary iudgement, no lesse then present death:
but when they met with sin of alienating Church goods in Ananias and Sapphira, their wonder was an extraordinary judgement, no less then present death:
for himselfe doth retract that point in his booke of Retractions, and does confesse, that indeed when hee met with this sin of Marchandize in the Church of God,
for himself does retract that point in his book of Retractions, and does confess, that indeed when he met with this since of Merchandise in the Church of God,
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then, and onely then in all his life did the Lambe of God play the Lion of the tribe of Iuda; for himselfe alone with a three-stringed whip draue the Marchants out of the Church.
then, and only then in all his life did the Lamb of God play the lion of the tribe of Iuda; for himself alone with a three-stringed whip drove the Merchants out of the Church.
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Now if these Marchants shall quit him with his owne, and through their marchandize driue Christ out of the Church, they are no more to look for a whip of cords but a rod of iron, to break them in peeces like a Potters vessel;
Now if these Merchants shall quit him with his own, and through their merchandise driven christ out of the Church, they Are no more to look for a whip of cords but a rod of iron, to break them in Pieces like a Potters vessel;
If they will needs meddle with forbidden fruit as Adam did, they must looke to turne Gods as Adam did, in whom I beseech you a little to looke your selues as in a glasse.
If they will needs meddle with forbidden fruit as Adam did, they must look to turn God's as Adam did, in whom I beseech you a little to look your selves as in a glass.
Man hauing his choyce of all the pleasant fruits in Paradise, only except the forbidden fruit, whereof if hee eat, the same day he must die the death, was visited by the Serpent;
Man having his choice of all the pleasant fruits in Paradise, only except the forbidden fruit, whereof if he eat, the same day he must die the death, was visited by the Serpent;
but of the fruit of the tree in the middest of the garden, (there is a tree in the middest of the garden worth all the rest) of the fruit of that tree God hath sayd, Yee shall not eat, neither shall ye touch it lest yee die:
but of the fruit of the tree in the midst of the garden, (there is a tree in the midst of the garden worth all the rest) of the fruit of that tree God hath said, Ye shall not eat, neither shall you touch it lest ye die:
onely the forbidden fruits of the Church touch not least ye die the Death. Then comes the Serpent, hath God indeed said ye shall not eate of these fruits? Indeed (answers flesh and bloud) we eat of the fruits of the Land,
only the forbidden fruits of the Church touch not lest you die the Death. Then comes the Serpent, hath God indeed said you shall not eat of these fruits? Indeed (answers Flesh and blood) we eat of the fruits of the Land,
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and fat of the land, pleasant springs, Orchards, Gardens for recreation, goodly stones that wold build vs stately houses and towers, whose top might reach vnto heauen, were we but possessed of these, we should be gods vpon earth. Thus stollen waters are sweete,
and fat of the land, pleasant springs, Orchards, Gardens for recreation, goodly stones that would built us stately houses and towers, whose top might reach unto heaven, were we but possessed of these, we should be God's upon earth. Thus stolen waters Are sweet,
Adam where art thou? Hast thou eaten of the forbidden fruit whereof I saide thou shouldst not eat? Thou shalt be cast out of the Paradise of this world, not in Letherne skins among the beasts of the field,
Adam where art thou? Hast thou eaten of the forbidden fruit whereof I said thou Shouldst not eat? Thou shalt be cast out of the Paradise of this world, not in Letherne skins among the beasts of the field,
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Out of the last words, Vnus è nobis, it is agreed that almighty God directed his speech to the persons in Trinity, whence it may bee demanded, to which of the three persons man affected to bee like, like one of vs; though indefinitely it may be vnderstood of any, yet the Schoole determines:
Out of the last words, Vnus è nobis, it is agreed that almighty God directed his speech to the Persons in Trinity, whence it may be demanded, to which of the three Persons man affected to be like, like one of us; though indefinitely it may be understood of any, yet the School determines:
haddest thou a more excellent wit and gifts more famous then young Timothy, of whom Prophesies went what a notable instrument he was like to prooue, yet Timothy must so belabour it, that his stomacke shall bee the worse for it,
Hadst thou a more excellent wit and Gifts more famous then young Timothy, of whom prophecies went what a notable Instrument he was like to prove, yet Timothy must so belabour it, that his stomach shall be the Worse for it,
Dost thou relie vpon Gods speciall grace and assistance neuer so much? as S. Paul did, not I, but the grace of God with me, yet Pauls bookes and parchments must not be forgotten, for all the spirit.
Dost thou rely upon God's special grace and assistance never so much? as S. Paul did, not I, but the grace of God with me, yet Paul's books and parchments must not be forgotten, for all the Spirit.
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to see a young Diuine plunge himselfe out of one Church into another, Determine Religions and challenge Moses and Aaron, as if himselfe in a trice had throughly digested the volume of Gods booke,
to see a young Divine plunge himself out of one Church into Another, Determine Religions and challenge Moses and Aaron, as if himself in a trice had thoroughly digested the volume of God's book,
Librorum helluo makes the best Diuine, by Eating of the booke, and not of an apple doe wee attaine to Diuine knowledge, howsoeuer Adam will touch and tast, & haue his eyes opened:
Librorum helluo makes the best Divine, by Eating of the book, and not of an apple do we attain to Divine knowledge, howsoever Adam will touch and taste, & have his eyes opened:
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And by this time it remaines to enquire what is become of him, Behold, saies God, he is become like one of vs. And thus far shal suffice for the 1. point, of Adams purpose and aspiring minde to become a God:
And by this time it remains to inquire what is become of him, Behold, Says God, he is become like one of us And thus Far shall suffice for the 1. point, of Adams purpose and aspiring mind to become a God:
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Now followes the shamefull mille of his purpose, that in trueth hee became nothing lesse then like one of vs, which is truely expressed in the manner of speech being Ironicall, Behold the man is become like one of vs.
Now follows the shameful mille of his purpose, that in truth he became nothing less then like one of us, which is truly expressed in the manner of speech being Ironical, Behold the man is become like one of us
2 Ecce Adam, behold the man, Quid superbis puluis & cinis? Diabolus superbit sed non puluis & cinis, saith St. Angustine: It had beene a wonder if Lucifer the brightest of Angels had become a God, being but a creature,
2 Ecce Adam, behold the man, Quid superbis Pollution & Cinis? Diabolus superbit sed non Pollution & Cinis, Says Saint Augustine: It had been a wonder if Lucifer the Brightest of Angels had become a God, being but a creature,
This man is become such a god, that attired in skinnes, turned out of the Garden, the bruit beasts, had they the tongue of Balaams Asse, might haue saluted him in good sooth without a figure:
This man is become such a god, that attired in skins, turned out of the Garden, the bruit beasts, had they the tongue of Balaams Ass, might have saluted him in good sooth without a figure:
shrowded in a Leatherne hide from the parching heate of the Sunne, and the pinching frost of the night, like one of vs: nay, respecting his condition farre worse then one of vs, Quanto peius est fieri, quam nasci belluam, farre better it is to be a beast by natures priuiledge,
shrouded in a Leathern hide from the parching heat of the Sun, and the pinching frost of the night, like one of us: nay, respecting his condition Far Worse then one of us, Quanto Worse est fieri, quam Nasci belluam, Far better it is to be a beast by nature's privilege,
worse then that, sent to the schoole to learne of beasts, by Salomon to the Conies and Pismiers for wisedome and prouidence, by a greater then Salomon to the Rauens and Fowles of the ayre for trust and confidence in God, by Ieremy to the Oxe and Asse for knowledge and religion:
Worse then that, sent to the school to Learn of beasts, by Solomon to the Conies and Pismires for Wisdom and providence, by a greater then Solomon to the Ravens and Fowls of the air for trust and confidence in God, by Ieremy to the Ox and Ass for knowledge and Religion:
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In the two and thirty chapter of the booke of Exodus, when the Israelites went a madding after a Calfe which Aaron had fashioned for a God, Moses put Aaron to his Apologie, who made this narration for himselfe, They gaue me their golde, I cast it into the fire, and thereout came this calfe:
In the two and thirty chapter of the book of Exodus, when the Israelites went a madding After a Calf which Aaron had fashioned for a God, Moses put Aaron to his Apology, who made this narration for himself, They gave me their gold, I cast it into the fire, and thereout Come this calf:
what Aaron? became that a calfe by hap hazard without hands, or did it make it selfe a calfe? theront came this calfe: Aaron was ashamed to say, hee had made a God, that the God of Israel should bee the worke-man-ship of his hands,
what Aaron? became that a calf by hap hazard without hands, or did it make it self a calf? theront Come this calf: Aaron was ashamed to say, he had made a God, that the God of Israel should be the workmanship of his hands,
in like manner God in this place to make the wonder greater, neither expressing the Authour nor manner of this Metamorphosis, onely, Behold the man is become like one of vs:
in like manner God in this place to make the wonder greater, neither expressing the Author nor manner of this Metamorphosis, only, Behold the man is become like one of us:
notwithstanding, that may bee easily gathered by the allusion and reference of this sentence to that of the serpents in the fifth verse (Eritis sicut Dij) his meaning is, that man was a God of the Diuels making, who finding our parents of a Thrasonicall and swelling disposition, aspiring towards a Deity, comes vpon them like Gnatho, with Eritis sicut Dij, yea, you shall be Gods: a practise so performed of all hands,
notwithstanding, that may be Easily gathered by the allusion and Referente of this sentence to that of the Serpents in the fifth verse (You will be sicut Dij) his meaning is, that man was a God of the Devils making, who finding our Parents of a Thrasonical and swelling disposition, aspiring towards a Deity, comes upon them like Gnatho, with You will be sicut Dij, yea, you shall be God's: a practice so performed of all hands,
Almighty God neuer opened the mouth of dumbe beasts but to reprehend, and the simplest Asse in seruice shall stand his master in better stead in this kinde,
Almighty God never opened the Mouth of dumb beasts but to reprehend, and the simplest Ass in service shall stand his master in better stead in this kind,
art thou then placed in a Paradise of pleasure, abounding with all delights mans heart can desire beware the serpents poyson, that will make thee to swell bigger then the skinne will holde, to stretch thy selfe beyond thy selfe, till thou consume as smoke that vanisheth by encreasing.
art thou then placed in a Paradise of pleasure, abounding with all delights men heart can desire beware the Serpents poison, that will make thee to swell bigger then the skin will hold, to stretch thy self beyond thy self, till thou consume as smoke that Vanishes by increasing.
Art thou a Caesar vpon eath, parting thine Empire with Iupiter himselfe, Caue àsalutatoribus, these are the Crowes that pecke out thine eyes being aliue,
Art thou a Caesar upon eath, parting thine Empire with Iupiter himself, Cave àsalutatoribus, these Are the Crows that peck out thine eyes being alive,
Art thou set vpon the Candle sticke of the Church, to giue light to all that are in the house of God? art thou determined in shining to others to consume and spend thy selfe for Sions sake? Looke to thy followers, there was a Parasite amongst the Disciples pul'd Christ by the sleeue, tooke him aside,
Art thou Set upon the Candle stick of the Church, to give Light to all that Are in the house of God? art thou determined in shining to Others to consume and spend thy self for Zions sake? Look to thy followers, there was a Parasite among the Disciples pulled christ by the sleeve, took him aside,
That great Oxe Nabuchadnezzar lifted vpon a Monarchy had his saluters at hand, O King liue for euer, as if it were not impossible but a Monarke might bee immortall like God:
That great Ox Nebuchadnezzar lifted upon a Monarchy had his saluters At hand, Oh King live for ever, as if it were not impossible but a Monarch might be immortal like God:
and carries them headlong like an heard of Swine into vtter perdition: Atque sic homo factus est Deus, thus did the man become like one of vs. The Serpent hauing his prizes is fled away, and Man heares no more of him:
and carries them headlong like an herd of Swine into utter perdition: Atque sic homo factus est Deus, thus did the man become like one of us The Serpent having his prizes is fled away, and Man hears no more of him:
Here ends the tragedy of wofull man wallowing in the pitte of endlesse perdition, vexed by God from heauen with a tanting Ironie, Behold the man is become like one of vs.
Here ends the tragedy of woeful man wallowing in the pit of endless perdition, vexed by God from heaven with a taunting Irony, Behold the man is become like one of us
It were great pittty to leaue man in this miserable case, will our text leade vs no further but iumpe to the pit of perdition? No sweetnesse to bee sucked out of Gods Ironia, but all bitternesse and wormewood? Yes (beloued) The Father of all creatures delights not in tanting, vexing, or tormenting of any.
It were great pittty to leave man in this miserable case, will our text lead us no further but jump to the pit of perdition? No sweetness to be sucked out of God's Ironia, but all bitterness and wormwood? Yes (Beloved) The Father of all creatures delights not in taunting, vexing, or tormenting of any.
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For before euer hee did pronounce iudgement vpon man at the 16. verse of this Chapter, he promised the seed of the woman should breake the serpents head:
For before ever he did pronounce judgement upon man At the 16. verse of this Chapter, he promised the seed of the woman should break the Serpents head:
in the 15. verse giues promise of redemption, before the sentence of condemnation, the reason of which redemption may bee gathered out of the last words of my text, vnus è nobis, according to the premised doctrine. In Matthew the 12:
in the 15. verse gives promise of redemption, before the sentence of condemnation, the reason of which redemption may be gathered out of the last words of my text, vnus è nobis, according to the premised Doctrine. In Matthew the 12:
and glory of the earth, the collection of creatures, and mappe of nature, the impression of diuine essence, to shame and confusion? Let that malitious Serpent neuer boast himselfe that he hath disgraced the workemanship of thy hands,
and glory of the earth, the collection of creatures, and map of nature, the impression of divine essence, to shame and confusion? Let that malicious Serpent never boast himself that he hath disgraced the workmanship of thy hands,
And for mine owne iniury, Si propter me haec tempestas orta sit, If I bee the occasion of all these troubles and tumults, take mee (father) and cast mee out of thy presence into the Sea of that troublesom world, that thereupon may ensue a calme:
And for mine own injury, Si propter me haec Tempestas orta sit, If I be the occasion of all these Troubles and tumults, take me (father) and cast me out of thy presence into the Sea of that troublesome world, that thereupon may ensue a Cam:
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If in the sweate of his browes he shall eat his bread, let mee by mine agony and bloudy sweat become that bread of life, whereof if he feede he shall liue for euer:
If in the sweat of his brows he shall eat his bred, let me by mine agony and bloody sweat become that bred of life, whereof if he feed he shall live for ever:
since it hath pleased thee for my sake to take his figge leaues from him, put him into Leatherne skins to salute him with this Irony, behold the man is become like one of vs:
since it hath pleased thee for my sake to take his fig leaves from him, put him into Leathern skins to salute him with this Irony, behold the man is become like one of us:
If man for affecting mine image in knowledge bee for my sake cast amongst the fiends of Hell, let me for his sake take vpon me the image of man, that man by me may be exalted among the Angels in heauen:
If man for affecting mine image in knowledge be for my sake cast among the fiends of Hell, let me for his sake take upon me the image of man, that man by me may be exalted among the Angels in heaven:
If for eating of the tree in the garden hee shall die the death, let mee be made that fruit, hanging vpon that cursed tree in Golgotha, wherof if he eat he shall liue the life, that euerlasting life wherby in glory and true happinesse hee shall indeed become like one of vs: If for affecting that faire seeming fruit of Paradise man shall become an exile from the place of plasure, let me be made a pleasant fruit of a new promised land;
If for eating of the tree in the garden he shall die the death, let me be made that fruit, hanging upon that cursed tree in Golgotha, whereof if he eat he shall live the life, that everlasting life whereby in glory and true happiness he shall indeed become like one of us: If for affecting that fair seeming fruit of Paradise man shall become an exile from the place of pleasure, let me be made a pleasant fruit of a new promised land;
Grapes of Canaan growing out of a withered and deformed stocke, without forme or fashion, that goodly cluster of grapes carried vpon the barre of the crosse, pressed out into most precious liquor, a pleasant wine that makes glad the heart of man, and does him good at the soule.
Grapes of Canaan growing out of a withered and deformed stock, without Form or fashion, that goodly cluster of grapes carried upon the bar of the cross, pressed out into most precious liquour, a pleasant wine that makes glad the heart of man, and does him good At the soul.
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for a wonderment and gazing stocke to the whole hoast of Heauen with an Ecce: Since nothing else will pacifie thy wrath and heauy displeasure for thy sonnes sake, I my selfe will bow the heauens, and goe downe, inuest my selfe with a vaile of flesh,
for a wonderment and gazing stock to the Whole host of Heaven with an Ecce: Since nothing Else will pacify thy wrath and heavy displeasure for thy Sons sake, I my self will bow the heavens, and go down, invest my self with a veil of Flesh,
and couer of skin, the shape of a seruant, that mortall men may in trueth salute me, not without a wonder, Behold the God of heauen is become a mortall man like one of vs, Aeternity it selfe is born,
and cover of skin, the shape of a servant, that Mortal men may in truth salute me, not without a wonder, Behold the God of heaven is become a Mortal man like one of us, Eternity it self is born,
Behold the eternall Sonne of God begotten of his Father before all worlds without a Mother, brought forth of his Mother into the world without a Father:
Behold the Eternal Son of God begotten of his Father before all world's without a Mother, brought forth of his Mother into the world without a Father:
He that built heauen and earth, a Carpenters Sonne, and the Prince of Heauen spoyld of his royalty, become a sucking babe like one of vs, laid in a womans lap like one of vs. Behold the incomprehensible light of glory, put into a lanterne of corruptible flesh, the bread of life an hungred,
He that built heaven and earth, a Carpenters Son, and the Prince of Heaven spoiled of his royalty, become a sucking babe like one of us, laid in a woman's lap like one of us Behold the incomprehensible Light of glory, put into a lantern of corruptible Flesh, the bred of life an hungered,
and the fountaine of liuing water a thirst like one of vs. Behold the eternall God in whom is no shadow of change, no mutability at all, hath put on a peece of clay, a bundle of grasse, a bubble of water, is become a vapor, a shadow, a Dreame,
and the fountain of living water a thirst like one of us Behold the Eternal God in whom is no shadow of change, no mutability At all, hath put on a piece of clay, a bundle of grass, a bubble of water, is become a vapor, a shadow, a Dream,
and hanged vp betweene two theeues like one of vs. Thus was our cause pleaded, and our saluation enacted at the high Parliament of the blessed Trinity:
and hanged up between two thieves like one of us Thus was our cause pleaded, and our salvation enacted At the high Parliament of the blessed Trinity:
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Of him that was pierced and mangled vpon the Crosse, became a bleeding carkasse, Eagles foode, that thy soule therein vpon feeding might become young and lusty like an Eagle, Iouis & Ʋir gines ales, that great Eagle that brake the net for vs,
Of him that was pierced and mangled upon the Cross, became a bleeding carcase, Eagles food, that thy soul therein upon feeding might become young and lusty like an Eagl, Jove & Ʋir gines ales, that great Eagl that brake the net for us,
and we are escaped from death vnto life, from the bondage of Sathan to the freedome of the Sonnes of God, heyres and fellow heyres with Christ of his Fathers kingdome, crowned with glory and immortality like one of vs: This is the body of the Doctrine contained in this sentence:
and we Are escaped from death unto life, from the bondage of Sathan to the freedom of the Sons of God, Heirs and fellow Heirs with christ of his Father's Kingdom, crowned with glory and immortality like one of us: This is the body of the Doctrine contained in this sentence:
I cannot better resemble it then to Abrahams knife, which was stretched ouer his sonne Isaac, till the Angell of God from heauen turned the knife from Isaac to the Ramme caught by the hornes, so was the Ramme killed and Isaac saued aliue:
I cannot better resemble it then to Abrahams knife, which was stretched over his son Isaac, till the Angel of God from heaven turned the knife from Isaac to the Ram caught by the horns, so was the Ram killed and Isaac saved alive:
In like manner this sharpe sentence of Almighty God, sharper then knife or razor to a proud man in misery, had not the eternal Son of God, The euerlasting father, The Prince of Peace turned the edge of this sentence from Isaac to the Ram, from wounding the sons of men, to the killing of the rammishnesse of our affections, to cut downe those lofty and aspiring mindes that threaten the clowds,
In like manner this sharp sentence of Almighty God, sharper then knife or razor to a proud man in misery, had not the Eternal Son of God, The everlasting father, The Prince of Peace turned the edge of this sentence from Isaac to the Ram, from wounding the Sons of men, to the killing of the rammishness of our affections, to Cut down those lofty and aspiring minds that threaten the Clouds,
Wherefore (Right honourable and Worshipfull) let vs humble our soules vnder the sacrificing knife of Almighty God, which will mortifie our corrupt and boystrous affections:
Wherefore (Right honourable and Worshipful) let us humble our Souls under the sacrificing knife of Almighty God, which will mortify our corrupt and boisterous affections:
let vs open our bowels to embrace that two edged sword of the Spirit, which will cut downe both extreames of vice from the golden meane of our mortified affections.
let us open our bowels to embrace that two edged sword of the Spirit, which will Cut down both extremes of vice from the golden mean of our mortified affections.
lest in stead of a pruning knife to lop off the sprigs that shoote out beyond measure, there bee an Axe layd to the Root, we cut downe and cast into the fire:
lest in stead of a pruning knife to lop off the sprigs that shoot out beyond measure, there be an Axe laid to the Root, we Cut down and cast into the fire:
Iudge you selues therefore that yee be not iudged of the Lord, giue sentence vpon your selues, that yee bee not condemned of the Lord, humble your selues, vnder the mighty hand of God,
Judge you selves Therefore that ye be not judged of the Lord, give sentence upon your selves, that ye be not condemned of the Lord, humble your selves, under the mighty hand of God,
Hee that will looke euer to attaine to that place of blisse, where all teares shall be wiped from our eyes must haue his eyes like the fish-ponds of Heshbon standing full of water, which makes them more beautifull in the sight of our beloued Spouse.
He that will look ever to attain to that place of bliss, where all tears shall be wiped from our eyes must have his eyes like the fishponds of Heshbon standing full of water, which makes them more beautiful in the sighed of our Beloved Spouse.
for if these things which are done in thee had beene done in Tire and Sidon they would haue repented in sacke-cloth and ashes, therefore the onely way to keepe Capernaum out of hell is sacke-cloth and ashes;
for if these things which Are done in thee had been done in Tire and Sidon they would have repented in Sackcloth and Ashes, Therefore the only Way to keep Capernaum out of hell is Sackcloth and Ashes;
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when the Iudge of the world shall giue sentence at the last day, see the goodnesse of God to mankinde euen in the sentence of condemnation, Goe yee cursed into hell fire, prepared, for whom? for you? no:
when the Judge of the world shall give sentence At the last day, see the Goodness of God to mankind even in the sentence of condemnation, Go ye cursed into hell fire, prepared, for whom? for you? no:
Therefore let vs tread the steps of our Lord that hath broken the Ice, and trod out the way for vs, who desires vs to learne but one lesson of humility for the rest of our soules:
Therefore let us tread the steps of our Lord that hath broken the Ice, and trod out the Way for us, who Desires us to Learn but one Lesson of humility for the rest of our Souls:
When I am lift vp, I will draw all men vnto me, signifying what death he should die, is it like that himselfe hanging vpon the crosse could entise others to that cursed tree? It must be a great humiliation surely,
When I am lift up, I will draw all men unto me, signifying what death he should die, is it like that himself hanging upon the cross could entice Others to that cursed tree? It must be a great humiliation surely,
Then shall we reape euery graine we haue sowed in teares, and these soules that haue mourned and turmoy led themselues in this cloddy and mirie earth of sinful flesh shall returne with ioy to the Father that gaue them,
Then shall we reap every grain we have sowed in tears, and these Souls that have mourned and turmoy led themselves in this cloddy and miry earth of sinful Flesh shall return with joy to the Father that gave them,
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and bought it for vs, les us Christ the righteous, to whom with the Father and the blessed Spirit, be all honour and glory from this time forth and for euermore Amen.
and bought it for us, les us christ the righteous, to whom with the Father and the blessed Spirit, be all honour and glory from this time forth and for evermore Amen.
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that the Arke of the Couenant should be couered that the Tabernacle should bee ouershadowed with a Cloud, that there should be a vaile of the Temple which should bee as a wall before the Holy of Holies, vntill the fulnesse of Time came that his owne Sonne should bee manifested in the flesh, to speake face to face to vs. Vntill the couer of the Arke, that NONLATINALPHABET,
that the Ark of the Covenant should be covered that the Tabernacle should be overshadowed with a Cloud, that there should be a veil of the Temple which should be as a wall before the Holy of Holies, until the fullness of Time Come that his own Son should be manifested in the Flesh, to speak face to face to us Until the cover of the Ark, that,
vntill the vaile of the Temple should be rent that wee might behold the Mercy-seate of God in stead of iudgement, that we might see the Cherub with stretched wings ready to flie with the glad tidings of Remission of sinnes to all Nations, beginning at Ierusalem: So that the Remoouing of those vailes, was nothing but the reuealing of these mysteries which my Text declares.
until the veil of the Temple should be rend that we might behold the Mercy-seat of God in stead of judgement, that we might see the Cherub with stretched wings ready to fly with the glad tidings of Remission of Sins to all nations, beginning At Ierusalem: So that the Removing of those vails, was nothing but the revealing of these Mysteres which my Text declares.
That Sonne of God our Sauiour who opened the vnderstandings of the Disciples to see so much, remooue the vaile from your hearts that you may discerne as much, and rightly apply the same:
That Son of God our Saviour who opened the understandings of the Disciples to see so much, remove the veil from your hearts that you may discern as much, and rightly apply the same:
And that it may the better sticke by vs, and worke vpon vs, obserue the order of the Holy Ghost in the Text deliuered in foure distinct points, The Proofe of the Redemption. The Worke of the Redemption. The Fruites of the Redemption.
And that it may the better stick by us, and work upon us, observe the order of the Holy Ghost in the Text Delivered in foure distinct points, The Proof of the Redemption. The Work of the Redemption. The Fruits of the Redemption.
The Ministration of the Redemption. 1 The Proofe a Testimony of Scripture, So it is written. 2 The worke consisting in two things, the Suffering. 2 The worke consisting in two things, the Resurrectiō. 3 Out of these two spring two fruites, Repentance out of the Passion.
The Ministration of the Redemption. 1 The Proof a Testimony of Scripture, So it is written. 2 The work consisting in two things, the Suffering. 2 The work consisting in two things, the Resurrection. 3 Out of these two spring two fruits, Repentance out of the Passion.
This I conceiue to be the most easie and plaine tract of this Scripture, So it is written, and so it behooued &c. So it is written. ] This sword of the Spirit Christ did take vnto him when hee first entred the lists with Sathan in the 4. of Matthew, and so now after his resurrection taking his leaue off the Church, armeth his Disciples with the same sword:
This I conceive to be the most easy and plain tract of this Scripture, So it is written, and so it behooved etc. So it is written. ] This sword of the Spirit christ did take unto him when he First entered the lists with Sathan in the 4. of Matthew, and so now After his resurrection taking his leave off the Church, armeth his Disciples with the same sword:
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but a greater Loue when the is Reuelations are vpon record, that posterities might haue recourse vnto them, to iudge of Reuelation and decerne of Spirits, by So it is written.
but a greater Love when the is Revelations Are upon record, that Posterities might have recourse unto them, to judge of Revelation and decern of Spirits, by So it is written.
No maruell therefore though writing the Law made the Diuell so madde, that he set the people a madding vpon a Calfe, hoping by that stratagem to put their Captaine Moses into some zealous fury, that he would breake the tables or doe some mischeefe to the written Law:
No marvel Therefore though writing the Law made the devil so mad, that he Set the people a madding upon a Calf, hoping by that stratagem to put their Captain Moses into Some zealous fury, that he would break the tables or do Some mischief to the written Law:
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2. A great Benefit to haue the Law written, but greater fauour that Comments also of Moses and the Prophets together with their Prophesies and the Mysteries of saluation giuen by diuine inspiration should bee committed to writing, that Christ in his person might confirme his Apostles,
2. A great Benefit to have the Law written, but greater favour that Comments also of Moses and the prophets together with their prophecies and the Mysteres of salvation given by divine inspiration should be committed to writing, that christ in his person might confirm his Apostles,
3. But of all mercies this the greatest, that to Moses and the Prophets are added Christ and the Apostles, that all things needefull to saluation bee now perfected, exactly written, admirably preserued, sealed vp with a curse in the end of the booke to any that shall adde or diminish:
3. But of all Mercies this the greatest, that to Moses and the prophets Are added christ and the Apostles, that all things needful to salvation be now perfected, exactly written, admirably preserved, sealed up with a curse in the end of the book to any that shall add or diminish:
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this is so absolute it selfe and of it selfe, that Vincentius Lirinensis so approoued by our aduersaries doth auerre, Solus sufficit ad omnia satis superque:
this is so absolute it self and of it self, that Vincentius Lirinensis so approved by our Adversaries does aver, Solus sufficit ad omnia satis superque:
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But shall wee therefore from sufficiency of the written word require the proofe of all particulars without limitation? Doubtlesse vnder this pretence we may go too farre:
But shall we Therefore from sufficiency of the written word require the proof of all particulars without limitation? Doubtless under this pretence we may go too Far:
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Must yee haue a proofe out of Scripture, that the plague is not infectious or will yee not beleeue it? shall wee exact a prescription out of the word of God, How to build Churches for diuine seruice? or, How to shape decent garments for the Cleargie? shall the Scripture define in particular each ceremony and circumstance any waies annexed or appertaining to externall Worship? shall the Preacher looke for speciall direction out of Gods Book in what maner to branch his Text, to order his speech, to enforce the Argument for the best edifying of each particular auditory? shall the people waite till we can giue expresse charge out of this Booke when to sit, stand,
Must ye have a proof out of Scripture, that the plague is not infectious or will ye not believe it? shall we exact a prescription out of the word of God, How to built Churches for divine service? or, How to shape decent garments for the Clergy? shall the Scripture define in particular each ceremony and circumstance any ways annexed or appertaining to external Worship? shall the Preacher look for special direction out of God's Book in what manner to branch his Text, to order his speech, to enforce the Argument for the best edifying of each particular auditory? shall the people wait till we can give express charge out of this Book when to fit, stand,
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The Apostle being to reforme abuses concerning Praier, and Prophesing in the Church of Corinth, doth for some things referre himselfe to their owne discretion, iudge in your selues, is it comely? doth not nature it selfe teach? as if for decency in the Church common sence,
The Apostle being to reform Abuses Concerning Prayer, and Prophesying in the Church of Corinth, does for Some things refer himself to their own discretion, judge in your selves, is it comely? does not nature it self teach? as if for decency in the Church Common sense,
to which, if you adde the general direction of Scripture, may not the Church of Christ out of these grounds determine the particulars? Nature it selfe teacheth, that the most solemne act in euery kinde is most solemnely to bee performed,
to which, if you add the general direction of Scripture, may not the Church of christ out of these grounds determine the particulars? Nature it self Teaches, that the most solemn act in every kind is most solemnly to be performed,
and religion teacheth what act of religion is most solemne, may not the Church then determine of particulars within the compasse of Generall rules of Scripture? Twas the sentence of that famous Oracle of Geneua in his comment vpon the same chapter, vers.
and Religion Teaches what act of Religion is most solemn, may not the Church then determine of particulars within the compass of General rules of Scripture? It the sentence of that famous Oracle of Geneva in his comment upon the same chapter, vers.
the 2. where shewing the Apostle to speake de ijs quae pertinent ad ordinem & politiam, hee inferreth Scimus enim vnieuique ecclesiae liberum esse politiae formam inslituere sibi aptam & vtilem quia Dominus nihil certi prescripserit:
the 2. where showing the Apostle to speak de ijs Quae pertinent ad ordinem & Politician, he infers Scimus enim vnieuique ecclesiae liberum esse politiae formam inslituere sibi aptam & vtilem quia Dominus nihil certi prescripserit:
wee know saith Caluin, he makes no Quere vpon it for matters of Order, we know that euery Church hath her liberty to institute a forme of gouernement fit and profitable for her selfe,
we know Says Calvin, he makes no Quere upon it for matters of Order, we know that every Church hath her liberty to institute a Form of government fit and profitable for her self,
no shee hath beene better brought vp then so, when shee was a childe, shee was taught as a child, but now she is stronger by the assistance of that spirit which leadeth her into all truth:
no she hath been better brought up then so, when she was a child, she was taught as a child, but now she is Stronger by the assistance of that Spirit which leads her into all truth:
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pray we to God for that spirit of truth and sobriety vpon his Church, that shee may so carry her selfe in all her proceedings that still she haue an eye to God and his word, till hee haue mercy vpon her,
pray we to God for that Spirit of truth and sobriety upon his Church, that she may so carry her self in all her proceedings that still she have an eye to God and his word, till he have mercy upon her,
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Christ is the Sonne of the liuing God, therefore most free, not subiect to necessity, necessary it is therefore that we in the first place distinguish of oportuit, a necessity was of Christs suffering, not imposed vpon him, but assumed by him voluntarily:
christ is the Son of the living God, Therefore most free, not Subject to necessity, necessary it is Therefore that we in the First place distinguish of Opportune, a necessity was of Christ suffering, not imposed upon him, but assumed by him voluntarily:
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a necessity not primatiue but by consequent, not absolute, but presupposing the ordinance of God, which two kindes were distinguished by Christ at his Passion.
a necessity not primitive but by consequent, not absolute, but presupposing the Ordinance of God, which two Kinds were distinguished by christ At his Passion.
How then shall the Scripture be fulfilled? which is the very consequent of this Text, So it is written, therefore So it behooued: So God hath ordeined, whose decree is vnchangeable:
How then shall the Scripture be fulfilled? which is the very consequent of this Text, So it is written, Therefore So it behooved: So God hath ordained, whose Decree is unchangeable:
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The reasons of this necessity will appeare in the consideration of the three points implied in this sentence. 1 It behooued there should be a suffering. 2 That Christ should suffer. 3 That he should so suffer: Sic oportuit Christum pati.
The Reasons of this necessity will appear in the consideration of the three points implied in this sentence. 1 It behooved there should be a suffering. 2 That christ should suffer. 3 That he should so suffer: Sic Opportune Christ pati.
the glory of God was obscured by sinne, therefore it must be cleared by expiation: The iustice of God was offended by sinne, therefore it must bee satisfied by punishment:
the glory of God was obscured by sin, Therefore it must be cleared by expiation: The Justice of God was offended by sin, Therefore it must be satisfied by punishment:
2 But that this suffering should be translated from one person to another, from the offender to the innocent, from vs vnto Christ is a worke of mercy, of such mercy as was denied to our betters, the Angels when they fell,
2 But that this suffering should be translated from one person to Another, from the offender to the innocent, from us unto christ is a work of mercy, of such mercy as was denied to our betters, the Angels when they fell,
1 First, it is true that God saide by Ezekiel, The same soule that sinnes shall die, the punishment of one mans sinne shall not bee exacted of another,
1 First, it is true that God said by Ezekielem, The same soul that Sins shall die, the punishment of one men sin shall not be exacted of Another,
2 Tis true again that being innocent, though he would in loue, yet in duety hee may not offer himselfe to die for malefactors, may not leaue his station, Iniussu imperatoris may not offer that iniury to the publique body whereof he is a member:
2 This true again that being innocent, though he would in love, yet in duty he may not offer himself to die for malefactors, may not leave his station, Iniussu imperatoris may not offer that injury to the public body whereof he is a member:
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but Christ the annointed king of heauen and earth hath absolute power ouer his life: I haue power to lay downe my life, and power to take it vp againe.
but christ the anointed King of heaven and earth hath absolute power over his life: I have power to lay down my life, and power to take it up again.
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but Christ the Son of the liuing God did conferre the dignity of his person vpon the passion of the humanity, Oportuit Christum verbum: Christ the annointed Priest of God did in loue sacrifice himselfe for vs:
but christ the Son of the living God did confer the dignity of his person upon the passion of the humanity, Opportune Christ verbum: christ the anointed Priest of God did in love sacrifice himself for us:
as we sinne of weakenesse, so did Christ suffer such infirmity, that an Angell comforted him, we sinne willingly, with what alacrity was he pained? For shamefull sinne, he suffred shamefull punishment:
as we sin of weakness, so did christ suffer such infirmity, that an Angel comforted him, we sin willingly, with what alacrity was he pained? For shameful sin, he suffered shameful punishment:
for excrable and cursed sinnes, an execrable and cursed death, the hanging vpon a tree. Our sinnes as a Leprosie spread ouer all the powers of soule and body;
for excreable and cursed Sins, an execrable and cursed death, the hanging upon a tree. Our Sins as a Leprosy spread over all the Powers of soul and body;
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the vnderstanding darkened, the will peruerted, the affections infected, the sences corrupted, the members instruments of vnrighteousnesse vnto wickednesse: Christs sufferings as generall:
the understanding darkened, the will perverted, the affections infected, the Senses corrupted, the members Instruments of unrighteousness unto wickedness: Christ sufferings as general:
his will distracted, Not my will but thy will bee fulfilled: his affections tormented, his loue abused, his compassions scorned, his griefe intollerable:
his will distracted, Not my will but thy will be fulfilled: his affections tormented, his love abused, his compassions scorned, his grief intolerable:
his head with thornes, his eyes with teares, his face with buffets, his eares with reproches, his mouth with vineger, his hands and feete with nailes, his body furrowed with stripes,
his head with thorns, his eyes with tears, his face with buffets, his ears with Reproaches, his Mouth with vinegar, his hands and feet with nails, his body furrowed with stripes,
Christ paid the transgression of euery commandement. 1 Wee had forsaken the true God against the first commaundement, Christ was forsaken of his Father. 2 We bowed our knees to grauen images in dishonour of God, Christ had knees bowed to him in derision. 3 The name of God had beene taken in vaine of man, Christ was so blasphemed that his diuine workes were ascribed to the Deuill. 4 We had broken his Sabboth, the precious body of the Sonne of God was subiect vnto death, fettered in the bonds of Golgotha all the Sabboth long. 5 Wee had dishonoured Father and Mother, Christ to whom all honour is due, submitted himselfe to the forme of a seruant. 6 Man had committed Murder, Christs bloud was shed for it. 7 Man committed adultery, Christ,
christ paid the Transgression of every Commandment. 1 we had forsaken the true God against the First Commandment, christ was forsaken of his Father. 2 We bowed our knees to graven Images in dishonour of God, christ had knees bowed to him in derision. 3 The name of God had been taken in vain of man, christ was so blasphemed that his divine works were ascribed to the devil. 4 We had broken his Sabbath, the precious body of the Son of God was Subject unto death, fettered in the bonds of Golgotha all the Sabbath long. 5 we had dishonoured Father and Mother, christ to whom all honour is due, submitted himself to the Form of a servant. 6 Man had committed Murder, Christ blood was shed for it. 7 Man committed adultery, christ,
as an vncleane person, was spit vpon. 8 Man had stollen, Christ hanged among theeues for it. 9 Man bore false witnesse, Christ had many false witnesses against him. 10 Man coueted another mans goods, NONLATINALPHABET hee exhausted himselfe,
as an unclean person, was spit upon. 8 Man had stolen, christ hanged among thieves for it. 9 Man boar false witness, christ had many false Witnesses against him. 10 Man coveted Another men goods, he exhausted himself,
so were his sufferings, when there was presented before him Death in his full strength, Hell neuer mastred before by any that came within the confines of it, the Deformity of sinne, the heauy Wrath of God vnappeased,
so were his sufferings, when there was presented before him Death in his full strength, Hell never mastered before by any that Come within the confines of it, the Deformity of sin, the heavy Wrath of God unappeased,
when hee felt and saw himselfe flesh and bloud, left alone to encounter all these (for the Diuinity inseparably vnited to his humanity, did notwithstanding contract her beames,
when he felt and saw himself Flesh and blood, left alone to encounter all these (for the Divinity inseparably united to his humanity, did notwithstanding contract her beams,
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for out of Christs passion springeth our passion, a penitent and godly sorrow for sinne: So it behooued Christ to suffer, That Repentance might be preached:
for out of Christ passion springs our passion, a penitent and godly sorrow for sin: So it behooved christ to suffer, That Repentance might be preached:
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That which God said by Zachary in the 12. Hee would poure vpon the house of Dauid and the inhabitants of lerusalem, the spirit of Grace and compassion, to looke vpon him whom they had pierced,
That which God said by Zachary in the 12. He would pour upon the house of David and the inhabitants of lerusalem, the Spirit of Grace and compassion, to look upon him whom they had pierced,
for if we remember his sufferings, wee cannot forget our sinnes, and if we loue him for his suffrings, we must hate those sinnes that brought him to it:
for if we Remember his sufferings, we cannot forget our Sins, and if we love him for his sufferings, we must hate those Sins that brought him to it:
let therefore Peter goe weepe bitterly, let Mary Magdalen shed a bason of teares, let sinners weepe, let great sinners howle, let the inhabitants of the citty mourne like Hadradimmon in the valley of Megiddo for piercing me, saith the Lord;
let Therefore Peter go weep bitterly, let Marry Magdalen shed a basin of tears, let Sinners weep, let great Sinners howl, let the inhabitants of the City mourn like Hadadrimmon in the valley of Megiddo for piercing me, Says the Lord;
shall wee sooth and flatter our selues with sleight sorrow then? I beseech you consider vnder what terrible tearmes this doctrine of Repentance is commended vnto vs;
shall we sooth and flatter our selves with sleight sorrow then? I beseech you Consider under what terrible terms this Doctrine of Repentance is commended unto us;
cut off the foreskin of thy heart, and make it bleed for him which shedde his hart bloud for thee, crucifie those affections which haue crucified the Lord of Life.
Cut off the foreskin of thy heart, and make it bleed for him which shed his heart blood for thee, crucify those affections which have Crucified the Lord of Life.
I am a foole, Beloued, so often to vrge this doctrine of Repentance, it is so harsh and bitter that you cannot abide it, it makes you heauy and melancholly, it pinches, it cuts, it rents your hearts, it crucifies your sweet affections, I know it is so vnsauory you cannot abide it:
I am a fool, beloved, so often to urge this Doctrine of Repentance, it is so harsh and bitter that you cannot abide it, it makes you heavy and melancholy, it pinches, it cuts, it rends your hearts, it Crucifies your sweet affections, I know it is so unsavoury you cannot abide it:
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yet let me tell you with S. Paul, that whom God hath foreknowen, them hee hath predestinated to bee conformeable to the image of his sonne, in sufferings,
yet let me tell you with S. Paul, that whom God hath foreknown, them he hath predestinated to be conformable to the image of his son, in sufferings,
for of sufferings hee speakes, and that those to whom the spirit of grace is giuen to consider his passion, haue also the spirit of compassion to lament as one mourneth for his onely sonne, to lament for offending such a gracious God, who hath giuen his sonne, his onely sonne Christ for the sinnes of the world.
for of sufferings he speaks, and that those to whom the Spirit of grace is given to Consider his passion, have also the Spirit of compassion to lament as one Mourneth for his only son, to lament for offending such a gracious God, who hath given his son, his only son christ for the Sins of the world.
3. Some rose before him, Lazarus, the widowes sonne, Iairus daughter, but they were deliuered to their friends againe, conuersed amongst men as before,
3. some rose before him, Lazarus, the Widows son, Jairus daughter, but they were Delivered to their Friends again, conversed among men as before,
but Christ was the first that rose to eternall life neuer to visit the graue any more More cannot be sayd for this then is expressed in the Reuelation, I am aliue and was dead,
but christ was the First that rose to Eternal life never to visit the graven any more More cannot be said for this then is expressed in the Revelation, I am alive and was dead,
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1. I am aliue and now dead, the first that rose againe from death. 2. Aliue for euermore, neuer to see death againe. 3. I haue the keies, to open the graue to whom I list,
1. I am alive and now dead, the First that rose again from death. 2. Alive for evermore, never to see death again. 3. I have the keys, to open the graven to whom I list,
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When you haue perceiued an earth-quake, out of your naturall obseruation you say, some abundance of spirits & exaltations were bent in the body of the earth, which by force made her tremble:
When you have perceived an earthquake, out of your natural observation you say, Some abundance of spirits & exaltations were bent in the body of the earth, which by force made her tremble:
that Spirit, that abundant spirit of the Diety inseparably vnited to the precious body of Christ euen in the hart of the earth could not be shut vp in the earth:
that Spirit, that abundant Spirit of the Diety inseparably united to the precious body of christ even in the heart of the earth could not be shut up in the earth:
vpon the day God was to giue sentence vpon men for sinne, hee staid till the heat of the day was ouer, in the third of Genesis: but vpon this day being to preach remission of sinne, hee rose betimes while it was darke:
upon the day God was to give sentence upon men for sin, he stayed till the heat of the day was over, in the third of Genesis: but upon this day being to preach remission of sin, he rose betimes while it was dark:
for as Christ died for our sinnes that sinne might die in vs by repentance, so did hee rise againe for our iustification, which consists in remission of sinnes:
for as christ died for our Sins that sin might die in us by Repentance, so did he rise again for our justification, which consists in remission of Sins:
and that hee could there shake them all off, Rize vp the Sonne of righteousnesse like a Giant, leaue all our sinnes in the bottome of the gulfe, neuer to rise vp in iudgement to our condemnation, This I say, is the remission of sinnes,
and that he could there shake them all off, Rise up the Son of righteousness like a Giant, leave all our Sins in the bottom of the gulf, never to rise up in judgement to our condemnation, This I say, is the remission of Sins,
How shall ye beleeue in him of whom ye haue not heard? how shall ye heare without a Preacher? In the tenth to the Romanes: Thankes be to God you heare, and I make no doubt but you would bee glad to heare the glad tidings of saluation, the remission of sinnes preached, for it makes you happy:
How shall you believe in him of whom you have not herd? how shall you hear without a Preacher? In the tenth to the Romans: Thanks be to God you hear, and I make no doubt but you would be glad to hear the glad tidings of salvation, the remission of Sins preached, for it makes you happy:
you must weepe and mourne with Christ at the Crosse before you can reioyce with him at the resurrection, you must put on sackcloath before Scarlet, humble your selues before God before you can triumph with him that came from Edom in redde coloured garments from Bozra, Esay the 63. and the first.
you must weep and mourn with christ At the Cross before you can rejoice with him At the resurrection, you must put on Sackcloth before Scarlet, humble your selves before God before you can triumph with him that Come from Edom in red coloured garments from Bozrah, Isaiah the 63. and the First.
1 If you aske by what authority wee doe these things, my text is our warrant, we come in his name, At whose name euery knee doth bow, both of things in Heauen,
1 If you ask by what Authority we do these things, my text is our warrant, we come in his name, At whose name every knee does bow, both of things in Heaven,
yet we come in the name of our graund Captaine Christ, who by the shining lampes of his Gospell in our empty pitchers can put our enemies to flight, in the name of the praise of the high God, who by blowing of these hornes with the powerfull spirit of his mouth is able to ouerthrow the walls of Iericho, nay the very gates of Hell.
yet we come in the name of our grand Captain christ, who by the shining lamps of his Gospel in our empty pitchers can put our enemies to flight, in the name of the praise of the high God, who by blowing of these horns with the powerful Spirit of his Mouth is able to overthrow the walls of Jericho, nay the very gates of Hell.
wee haue receiued the ordinance of God by imposition of hands, we be set apart for this businesse, wee haue put our hands to the plough, there is a necessity lies vpon vs, we may not be scared away with a white cloath, Woe vnto vs if wee preach not the Gospell.
we have received the Ordinance of God by imposition of hands, we be Set apart for this business, we have put our hands to the plough, there is a necessity lies upon us, we may not be scared away with a white cloth, Woe unto us if we preach not the Gospel.
4 If our message of repentance be vnwelcome, because it sets your Conscience vpon the racke, till you haue made a penitent confession of your sinne, Remember wee come in his name who suffered greater torment for you, to teach you mortification by his passion, the sacrifice of a broken heart made acceptable to the bloudy sacrifice of his Sonne.
4 If our message of Repentance be unwelcome, Because it sets your Conscience upon the rack, till you have made a penitent Confessi of your sin, remember we come in his name who suffered greater torment for you, to teach you mortification by his passion, the sacrifice of a broken heart made acceptable to the bloody sacrifice of his Son.
we come not by force of armes compelling, but by forcible perswasions alluring Iaphet to dwell in the tents of Sem: yea wee beseech you in the name of Christ that you would bee reconciled vnto God:
we come not by force of arms compelling, but by forcible persuasions alluring Japhet to dwell in the tents of Sem: yea we beseech you in the name of christ that you would be reconciled unto God:
then were two walles knit together, the Iew and the Gentile made one Church: then the Partition wall was broken downe, and all respect of persons remoued:
then were two walls knit together, the Iew and the Gentile made one Church: then the Partition wall was broken down, and all respect of Persons removed:
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Then was the manifold wisedom of God made manifest to the Angels in heauen by this mystery which was kept secret in God from the beginning of the world:
Then was the manifold Wisdom of God made manifest to the Angels in heaven by this mystery which was kept secret in God from the beginning of the world:
therefore seeing the inhabitants of Ierusalem were the children of the Prophets, and of the Couenant made with their Fathers, true Oliue branches springing out of the roote of Abraham, to whom did appertaine the adoption, the glory, the giuing of the Law, the seruice of God,
Therefore seeing the inhabitants of Ierusalem were the children of the prophets, and of the Covenant made with their Father's, true Olive branches springing out of the root of Abraham, to whom did appertain the adoption, the glory, the giving of the Law, the service of God,
therefore at the feast of Whitsuntide before the assembly of many nations in the famous City of Ietusalem shall his name be first honoured in preaching of the Gospell.
Therefore At the feast of Whitsuntide before the assembly of many Nations in the famous city of Jerusalem shall his name be First honoured in preaching of the Gospel.
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1. If God would haue his Gospell spred amongst all nations like the riuer of Eden, where shall we make the head of the spring but at Ierusalem, where was dwelling euery nation vnder heauen.
1. If God would have his Gospel spread among all Nations like the river of Eden, where shall we make the head of the spring but At Ierusalem, where was Dwelling every Nation under heaven.
2. If he would haue the truth of the Gospell tried before men of knowledge, amongst the Doctours in the Law and these that were skilfull in all science, where should he make the first probation but at Ierusalem?
2. If he would have the truth of the Gospel tried before men of knowledge, among the Doctors in the Law and these that were skilful in all science, where should he make the First probation but At Ierusalem?
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The truth of God seekes no corners, nor auoydes the light like the Oracles of the Diuels in the 45. of Esay, It seekes not to establish it selfe in weake places, it creepes not priuily amongst the people like the heresies of the false Prophets:
The truth of God seeks no corners, nor avoids the Light like the Oracles of the Devils in the 45. of Isaiah, It seeks not to establish it self in weak places, it creeps not privily among the people like the heresies of the false prophets:
3. If he desire to fettle his Gospell in the world, shall not choose the City before the Countrey? the famous City of Ierusalem, there is the strongest hold, get that and the rest will yeeld.
3. If he desire to fettle his Gospel in the world, shall not choose the city before the Country? the famous city of Ierusalem, there is the Strongest hold, get that and the rest will yield.
When was the spirit of Paul stirred within him, but when hee came to Athens? There hee laboured more earnestly with all kinde of men, with all kinde of Sects, being the Seminary of learning, a plentifull haruest as at Ierusalem.
When was the Spirit of Paul stirred within him, but when he Come to Athens? There he laboured more earnestly with all kind of men, with all kind of Sects, being the Seminary of learning, a plentiful harvest as At Ierusalem.
that the Iewe, the very professed enemies of Christ recanted, embraced the Faith, and beleeued him whom they crucified? what secondary meanes made Paul so powerfull among the Gentiles,
that the Iewe, the very professed enemies of christ recanted, embraced the Faith, and believed him whom they Crucified? what secondary means made Paul so powerful among the Gentiles,
but this? That Saul a lew, a learned lew, Gamaliels scholler, a religious lew of the strict Sect of the Pharisies, a zealous lew, persecuting this way vnto the death, became so earnest a professour of the same?
but this? That Saul a levum, a learned lew, Gamaliels scholar, a religious lew of the strict Sect of the Pharisees, a zealous lew, persecuting this Way unto the death, became so earnest a professor of the same?
Shee was in her infancy, being a little flocke, tossed like Noahs Arke, in mans iudgement ready euery moment to bee swallowed vp. 2. She shall be in her triumphant estate like Salomous Temple on Mount Sion, that cannot be mooued: but in the mean time she is Moses Tabernacle in the wildernesse mooueable from place to place,
She was in her infancy, being a little flock, tossed like Noahs Ark, in men judgement ready every moment to be swallowed up. 2. She shall be in her triumphant estate like Solomon Temple on Mount Sion, that cannot be moved: but in the mean time she is Moses Tabernacle in the Wilderness movable from place to place,
what then? did not a greater then Peter liue and die and was crucified at Ierusalem? did hee not rise the third day? did hee not appoynt Apostles, send downe his Spirit, plant his Church at Ierusalem,
what then? did not a greater then Peter live and die and was Crucified At Ierusalem? did he not rise the third day? did he not appoint Apostles, send down his Spirit, plant his Church At Ierusalem,
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yet it is remooued thence long since? It beganne at Ierusalem, went through other places, now among vs. Wherefore now it behooueth vs to looke about vs and consider this poynt:
yet it is removed thence long since? It began At Ierusalem, went through other places, now among us Wherefore now it behooveth us to look about us and Consider this point:
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will yee driue mee quite away? Shall I bee gone for all adoe? yet hee dwelles amongst vs. And yet for all this what amendment doe you finde? How many hearts haue bled? How many teares haue beene shed? what restitution of wrong gotten goods? what vaine fashions and wanton attires haue your Dames of Sion cast off? what crying sinnes haue beene strangled in the suburbs of this place? doubtlesse the wrath of God is not appeased for our sinnes, but is stretched out still:
will ye driven me quite away? Shall I be gone for all ado? yet he dwells among us And yet for all this what amendment do you find? How many hearts have bled? How many tears have been shed? what restitution of wrong got goods? what vain fashions and wanton attires have your Dams of Sion cast off? what crying Sins have been strangled in the suburbs of this place? doubtless the wrath of God is not appeased for our Sins, but is stretched out still:
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while wee least thinke of euill, so long as this pitch of iniquity remaineth, there may breede that in the bowels of the Church, which may be her ouerthrow.
while we least think of evil, so long as this pitch of iniquity remains, there may breed that in the bowels of the Church, which may be her overthrow.
Now the God of peace and comfort who sent his sonne vnto vs to suffer these things for vs, worke true Repentance by his blessed Spirit, that his wrath may bee pacified towards vs,
Now the God of peace and Comfort who sent his son unto us to suffer these things for us, work true Repentance by his blessed Spirit, that his wrath may be pacified towards us,
and he pleased to dwell amongst vs while the Sunne and Moone endureth, and that for his sonnes sake our blessed Redeemer, to whom with the Father and the holy Spirit, three persons and one immortall God, be all honour and glory, both now and for euer. Amen. FINIS.
and he pleased to dwell among us while the Sun and Moon Endureth, and that for his Sons sake our blessed Redeemer, to whom with the Father and the holy Spirit, three Persons and one immortal God, be all honour and glory, both now and for ever. Amen. FINIS.
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THE WISDOME OF THE RICH. A Sermon at PAVLS Crosse, Octob. 3. 1611. LVC. 16.9. Make you friends of the vnrighteous Mammon, that when you shall want they may receiue you into euerlasting habitations.
THE WISDOM OF THE RICH. A Sermon At PAUL'S Cross, October 3. 1611. LVC. 16.9. Make you Friends of the unrighteous Mammon, that when you shall want they may receive you into everlasting habitations.
1. The Prodigall spent his portion, brought himselfe into misery, his misery brought him to humility, his humility found mercy, because he had a Father.
1. The Prodigal spent his portion, brought himself into misery, his misery brought him to humility, his humility found mercy, Because he had a Father.
3. The Rich man had enough to spend, abused it, and himselfe, dropt of a sudden into hell, where the most louing father that euer was had no pitty on him:
3. The Rich man had enough to spend, abused it, and himself, dropped of a sudden into hell, where the most loving father that ever was had no pity on him:
This is the very frame wherein these Parables thus placed by the Euangelists were made for our instruction, that wee should not seuer these three which the holy Ghost hath so ioyned together.
This is the very frame wherein these Parables thus placed by the Evangelists were made for our instruction, that we should not sever these three which the holy Ghost hath so joined together.
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but euery one reckon with himselfe, Quid faciam? Thus and thus haue I spent my time, strength, wealth, powers and faculties of soule and body, not so much to the honour of my Lord and Master,
but every one reckon with himself, Quid faciam? Thus and thus have I spent my time, strength, wealth, Powers and faculties of soul and body, not so much to the honour of my Lord and Master,
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Thus to cast, and neuer leaue casting till we come to his Scio quid facians? his resolution, I know what, He take another course then bitherto, Ile forsake my darling sinnes and naile them to the Crosse, Ile crucifie my sweetest affections by true repentance, Ile doe my poore endeauour while I liue to doe good, Ile get mee friends by Gods blessing,
Thus to cast, and never leave casting till we come to his Scio quid facians? his resolution, I know what, He take Another course then bitherto, I'll forsake my darling Sins and nail them to the Cross, I'll crucify my Sweetest affections by true Repentance, I'll do my poor endeavour while I live to do good, I'll get me Friends by God's blessing,
This Steward for all his wisdom in one point of wisdome was defectiue, in that he deferred his resolution till his Master had giuen him warning, Giue an accompt of thy stewardship, for thou must be no longer Steward:
This Steward for all his Wisdom in one point of Wisdom was defective, in that he deferred his resolution till his Master had given him warning, Give an account of thy stewardship, for thou must be no longer Steward:
for if wee deferre our reckoning till sicknesse, or some other Messenger of death arrest vs, it may be we shall want either Time or Power to prouide for our soules:
for if we defer our reckoning till sickness, or Some other Messenger of death arrest us, it may be we shall want either Time or Power to provide for our Souls:
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Therefore followes the third Parable of one that fared deliciousty euery day: had no admonition before, neither misery to bring him home, nor warning to prepare himselfe,
Therefore follows the third Parable of one that fared deliciousty every day: had no admonition before, neither misery to bring him home, nor warning to prepare himself,
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fearefull examples wee haue euery yeere, of some that are snatched away by sudden death, Qui in momento descendunt in Infernum, take the easiest translation, which in a moment doe descend downe into the graue:
fearful Examples we have every year, of Some that Are snatched away by sudden death, Qui in momento descendunt in Infernum, take the Easiest Translation, which in a moment do descend down into the graven:
To the penitent Conuerts a louing & mercifull father, as to the prodigall Sonne, more ready to receiue vs then we to offer our selues, Ile goe to my Father, sayes the Sonne, the Father ranne to meet him, the young man goes, the olde man runnes;
To the penitent Converts a loving & merciful father, as to the prodigal Son, more ready to receive us then we to offer our selves, I'll go to my Father, Says the Son, the Father ran to meet him, the young man Goes, the old man runs;
But if this tenderly and fatherly affection be abused, and ouermuch presumed on, then the second Parable makes him a Master that will call vs roundly to accompt,
But if this tenderly and fatherly affection be abused, and overmuch presumed on, then the second Parable makes him a Master that will call us roundly to account,
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Therefore it is good to bee wise in time, and rather then faile, to learne wisdome from the children of this world, who are wiser in their generations then the children of light:
Therefore it is good to be wise in time, and rather then fail, to Learn Wisdom from the children of this world, who Are Wiser in their generations then the children of Light:
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Wisdome in three poynts. 1. To prouide for our selues by making vs friends, one great poynt of wisdome in making good choyce. 2. To vse the best means to get them:
Wisdom in three points. 1. To provide for our selves by making us Friends, one great point of Wisdom in making good choice. 2. To use the best means to get them:
Vnrighteous Māmon. 3. The End, sapient is est ordinare in finem, that when wee want, they may receiue vs into euerlasting habitations: of these three (by your honorable and gentle patience) as God shall assist me,
Unrighteous Māmon. 3. The End, sapient is est ordinare in finem, that when we want, they may receive us into everlasting habitations: of these three (by your honourable and gentle patience) as God shall assist me,
Make you friends ] Friends enough no doubt so long as Mammon is our friend, multos numerabis amicos, but such friends as Iob in his sixt chapter complaines of,
Make you Friends ] Friends enough no doubt so long as Mammon is our friend, multos numerabis amicos, but such Friends as Job in his sixt chapter complains of,
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like the brookes by which the Marchants doe trauell vnto Teman, frozen in winter, and dryed vp in summer, in the time of raine they ouerflow, surely (sayes Iob ) you are euen like vnto it:
like the brooks by which the Merchants do travel unto Teman, frozen in winter, and dried up in summer, in the time of rain they overflow, surely (Says Job) you Are even like unto it:
his breath departeth, hee turneth to the earth, & then all his thoghts perish. He had thought to haue promoted his fauourites, and made his followers great:
his breath departeth, he turns to the earth, & then all his thoughts perish. He had Thought to have promoted his favourites, and made his followers great:
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This seemed such a Paradox to the Pharisies when Christ spake it, that they mocked: whose laughter, as I take it, was the occasion of the third Parable:
This seemed such a Paradox to the Pharisees when christ spoke it, that they mocked: whose laughter, as I take it, was the occasion of the third Parable:
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Doe yee thinke it bootlesse to make the poore your friends? There was a rich man in scarlet, a begger at his gate, had not hee better haue made this begger his friend, a few crummes would haue done it in time, hee neglected this,
Do ye think it bootless to make the poor your Friends? There was a rich man in scarlet, a beggar At his gate, had not he better have made this beggar his friend, a few crumbs would have done it in time, he neglected this,
2. For Piety, Matth. the 10. He that receiues a Prophet in the name of a Prophet, shall haue a Prophets reward, like the Shunamitish woman, which perswaded her husband to prouide a chamber and some furniture for the Prophet.
2. For Piety, Matthew the 10. He that receives a Prophet in the name of a Prophet, shall have a prophets reward, like the Shunammite woman, which persuaded her husband to provide a chamber and Some furniture for the Prophet.
Was it not pitty that the poore schollers should be fetcht from the Vniuersities vpon bare exhibitions? That Ministers should be called out of the Countrey from such poore single Benefices to feed your soules,
Was it not pity that the poor Scholars should be fetched from the Universities upon bore exhibitions? That Ministers should be called out of the Country from such poor single Benefices to feed your Souls,
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Cast thy bread vpon the waters, saith Salomon, but especially vpon the standing waters, saith a Father, the running waters will shift for themselues, they that abide in their places are like standing waters most subiect to putrefaction.
Cast thy bred upon the waters, Says Solomon, but especially upon the standing waters, Says a Father, the running waters will shift for themselves, they that abide in their places Are like standing waters most Subject to putrefaction.
3. The extent is, he called euery one of his Masters debters, wee must not heape all our liberality vpon one, but so contriue it, that it may extend to many, Aliud est dare pauperibus, aliud ditare pauperem:
3. The extent is, he called every one of his Masters debtors, we must not heap all our liberality upon one, but so contrive it, that it may extend to many, Aliud est Dare pauperibus, Aliud ditare pauperem:
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and twenty to another, the most to those who were most likely to helpe, Doe good to all, but especially to those of the houshold of faith: helpe the most.
and twenty to Another, the most to those who were most likely to help, Do good to all, but especially to those of the household of faith: help the most.
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But how comes this Epithite vnrighteous in this place? may we procure these friends by ill gotten goods? God is not pleased with such sacrifice, you know Zaccheus his diuision, Luc. 19. Halfe my goods I giue vnto the poore, and if I haue wronged any man, I restore it fourefold.
But how comes this Epithet unrighteous in this place? may we procure these Friends by ill got goods? God is not pleased with such sacrifice, you know Zacchaeus his division, Luke 19. Half my goods I give unto the poor, and if I have wronged any man, I restore it fourfold.
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In the fourth to the Ephesians, Let him that steales, steale no more, but let him labour with his hands that he may haue an hand to giue, as if before he had nothing to giue, because nothing well gotten:
In the fourth to the Ephesians, Let him that steals, steal no more, but let him labour with his hands that he may have an hand to give, as if before he had nothing to give, Because nothing well got:
Its but one case, and I feare that it is the case of many in these dayes, who possesse much wealth ill-gotten, who haue deceiued so many by bargaine and sale, oppressed so many by their place and office, receiued so many fees either for saying nothing,
Its but one case, and I Fear that it is the case of many in these days, who possess much wealth ill-gotten, who have deceived so many by bargain and sale, oppressed so many by their place and office, received so many fees either for saying nothing,
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or doing no hurt, as the Diuell takes gifts of the Indians ne noceat, so much wealth haue they gotten wrongfully, that they know not the right owners, nor where to find them.
or doing no hurt, as the devil Takes Gifts of the Indians ne noceat, so much wealth have they got wrongfully, that they know not the right owners, nor where to find them.
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whosoeuer oweth them, thou art not the right owner, therfore as long as thou keepest them, thou keepest the curse of God with thē, Esa. 3 14. Till thou disburden thy selfe of them, thou canst looke for no certaine remission in Christ:
whosoever owes them, thou art not the right owner, Therefore as long as thou Keepest them, thou Keepest the curse of God with them, Isaiah 3 14. Till thou disburden thy self of them, thou Canst look for no certain remission in christ:
the world is a bad steward in dispensing worldly wealth, tam iniquè comparatum est, vt qui minùs habent semper aliquid addant diuitioribus, so little equality,
the world is a bad steward in dispensing worldly wealth, tam iniquè comparatum est, vt qui minùs habent semper Aliquid addant diuitioribus, so little equality,
In the seats of Iustice, if Paul would but haue sayd tantum dabo to Foelix, there would haue beene more vertue in these two words, then in all Tertullus eloquence:
In the seats of justice, if Paul would but have said Tantum Dabo to Felix, there would have been more virtue in these two words, then in all Tertullus eloquence:
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4. It is called vnrighteous Mammon, ab effectu, it endangers the soule of the possessors, Vt mors pallida, sic iniquae diuitiae, quia diuites iniquos faciunt.
4. It is called unrighteous Mammon, ab effectu, it endangers the soul of the Possessors', Vt mors Pallida, sic iniquae diuitiae, quia diuites iniquos faciunt.
There is as great danger in the multitude of those temporall blessings, as there was in the multitude of fish, Ioh. 21. for if Christ had not seconded their great draught with diuine helpe, they had broke the nets, sunke the ships, and and lost their liues.
There is as great danger in the multitude of those temporal blessings, as there was in the multitude of Fish, John 21. for if christ had not seconded their great draught with divine help, they had broke the nets, sunk the ships, and and lost their lives.
The things that be impossible to men, are possible vnto God, All things are possible to God, Matth. 19. as if God did vse his omnipotent power to bring a rich man into heauen:
The things that be impossible to men, Are possible unto God, All things Are possible to God, Matthew 19. as if God did use his omnipotent power to bring a rich man into heaven:
imagine an house full of cobwebs, euery cobweb with a spider in a corner, what danger think you are the poore flies in it, that flie so busily vp and downe that house? so when men busie themselues vp and down to get wealth in this world, which hangs so full of nets, totus mundus laqueus, euery net hath a Diuell like a spider in a corner which sucketh out all goodnesse and grace.
imagine an house full of cobwebs, every cobweb with a spider in a corner, what danger think you Are the poor flies in it, that fly so busily up and down that house? so when men busy themselves up and down to get wealth in this world, which hangs so full of nets, totus World Laqueus, every net hath a devil like a spider in a corner which sucketh out all Goodness and grace.
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In so great danger are we by getting wealth to poyson our soules, that it may well be called vnrighteous Mammon. Therfore doth Christ teach how to make friends of this dangerous enemy, to make treakle of vipers flesh, to make a box of precious oyntment to annoynt the feet of our blessed Sauiour:
In so great danger Are we by getting wealth to poison our Souls, that it may well be called unrighteous Mammon. Therefore does christ teach how to make Friends of this dangerous enemy, to make Treakle of vipers Flesh, to make a box of precious ointment to anoint the feet of our blessed Saviour:
3. This last end is a motiue to any good worke, answering 3. Quaeres. 1. Cui bono? What good of well doing? Euerlasting habitations, a royall reward. 2. But when? When we shall stand in greatest need, want. 3. By whose meanes? They shall receiue you: They.
3. This last end is a motive to any good work, answering 3. Quaeres. 1. Cui Bono? What good of well doing? Everlasting habitations, a royal reward. 2. But when? When we shall stand in greatest need, want. 3. By whose means? They shall receive you: They.
wee are iustified by faith in Christ, we are sanctified by charitie from faith, charitie shed in our hearts by the holy Ghost, wee shall bee glorified by the workes of charitie,
we Are justified by faith in christ, we Are sanctified by charity from faith, charity shed in our hearts by the holy Ghost, we shall be glorified by the works of charity,
Thus worme-eaten Mammon may procure vs an incorruptible crowne, by being an instrument of those Good Workes, which are fruits of that tree of Charitie, which springeth from that root of Faith, which groweth in our hearts from that seed of the Word, which reuealeth vnto vs that Sauiour of the World, who is the onely author of all these blessings and graces.
Thus Worm-eaten Mammon may procure us an incorruptible crown, by being an Instrument of those Good Works, which Are fruits of that tree of Charity, which springs from that root of Faith, which grows in our hearts from that seed of the Word, which Revealeth unto us that Saviour of the World, who is the only author of all these blessings and graces.
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Either the birth-right of Reuben, or the gouernment of Iuda, or the iudgement-seat of Dan, or the eloquence of Nephthali, or the rich blessings of Ioseph, or the pleasures of Asser, or the strong bones of Isachar: Either wealth,
Either the birthright of Reuben, or the government of Iuda, or the judgement-seat of Dan, or the eloquence of Nephthali, or the rich blessings of Ioseph, or the pleasures of Asher, or the strong bones of Isachar: Either wealth,
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Happily you haue a stately Tombe ouer your dead bones, Picta domus coeco: or some few words in your commendation, Philomela surdo. Then shall we want indeed,
Happily you have a stately Tomb over your dead bones, Picta domus coeco: or Some few words in your commendation, Philomela Deaf. Then shall we want indeed,
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Doth not Christ tell his Apostles, They shall sit on twelue seats, iudging the twelue Tribes of Israel? Doth not S. Paul tell the Saints, that they shall iudge the world,
Does not christ tell his Apostles, They shall fit on twelue seats, judging the twelue Tribes of Israel? Does not S. Paul tell the Saints, that they shall judge the world,
or counsell, or any comfort whatsoeuer, that all these shall testifie what you haue done, before the eternall Iudge, and approue that sentence which shall crowne you with glory.
or counsel, or any Comfort whatsoever, that all these shall testify what you have done, before the Eternal Judge, and approve that sentence which shall crown you with glory.
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and condemne the Iewes, Matth. 12. So shall the men, women, and children of your Hospitals rise vp and testifie, Sweet Iesus, had it not beene for these and these benefactors, wee had perished for want.
and condemn the Iewes, Matthew 12. So shall the men, women, and children of your Hospitals rise up and testify, Sweet Iesus, had it not been for these and these benefactors, we had perished for want.
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Then shall a multitude of poore Schollers rise vp and testifie, Sweet Iesus, had it not beene for these and these, we had neuer beene enabled to preach thy Gospell, or enlarge thy kingdome.
Then shall a multitude of poor Scholars rise up and testify, Sweet Iesus, had it not been for these and these, we had never been enabled to preach thy Gospel, or enlarge thy Kingdom.
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As Paul, and Siluanus, and Timotheus, said to the Thessalonians, in the first Epistle, and the first chapter, You are our hope, our ioy, our crowne of reioycing in the presence of the Lord Iesus Christ at his comming, because the Thessalonians would then testifie how these had laboured in the Gospel for the good of their soules:
As Paul, and Silvanus, and Timothy, said to the Thessalonians, in the First Epistle, and the First chapter, You Are our hope, our joy, our crown of rejoicing in the presence of the Lord Iesus christ At his coming, Because the Thessalonians would then testify how these had laboured in the Gospel for the good of their Souls:
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so may euery one of you (right honourable and welbeloued) say of all those to whom you haue done good in the name of good, You are our crowne in the day of the Lord Iesus, because those shall testifie your good workes before men and Angels,
so may every one of you (right honourable and well-beloved) say of all those to whom you have done good in the name of good, You Are our crown in the day of the Lord Iesus, Because those shall testify your good works before men and Angels,
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and iustifie that sentence which shall receiue you into euerlasting habitations. Christs counsell then is good, That wee make friends of poore Saints with vnrighteous Mammon.
and justify that sentence which shall receive you into everlasting habitations. Christ counsel then is good, That we make Friends of poor Saints with unrighteous Mammon.
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Admit their praiers whom thou hast releeued be not acceptable to God, yet as Abels bloud did crie for vengeance against Cain, so the Almes deeds themselues shall goe vp into the presence of God for Cornelius, Act. 10.4. To conclude:
Admit their Prayers whom thou hast relieved be not acceptable to God, yet as Abel's blood did cry for vengeance against Cain, so the Alms Deeds themselves shall go up into the presence of God for Cornelius, Act. 10.4. To conclude:
So as poore and rich, one by suffering, the other by doing well, may meet at the last day with rich Abraham and poore Lazarus in the Kingdome of glory.
So as poor and rich, one by suffering, the other by doing well, may meet At the last day with rich Abraham and poor Lazarus in the Kingdom of glory.
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