A sermon preached at Paules Crosse the 9. of Iune. 1605 Vpon the 20. of the Reuelation the 12. vers. treating of these seuerall heads. 1. Of the resurrection of the flesh. 2. Of the iudgement of the quicke and dead. 3. Of the communion of saints, 4. Of euerlasting life. By Samuell Gardnier [sic], Doct. of Diuinitie.
and an other Booke was opened, which is the Booke of Life, and the dead were iudged of those thinges, which were written in the Bookes according to their workes.
and an other Book was opened, which is the Book of Life, and the dead were judged of those things, which were written in the Books according to their works.
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HEere is cluster, and multiplicitie of Christian Catechisme, as including and concluding these foure Articles of the catholique faith. 1. The resurrection of the flesh, touched in the standing of the dead before God. 2. The iudgement of the quicke and the dead, noted in the opening of the Bookes, out of which they haue the sentence of iudgement reade them. 3. The Communion of Saints. 4. Euerlasting life, not obscurely insinuated by the other booke, entitled:
Here is cluster, and Multiplicity of Christian Catechism, as including and concluding these foure Articles of the catholic faith. 1. The resurrection of the Flesh, touched in the standing of the dead before God. 2. The judgement of the quick and the dead, noted in the opening of the Books, out of which they have the sentence of judgement read them. 3. The Communion of Saints. 4. Everlasting life, not obscurely insinuated by the other book, entitled:
All. 1 Greate, 2. Small, of what note & marke soeuer they be 2. The manner of trial & proceeding with them, by the billes of enditement found out against thē in the opening the bookes. 3. The doome definitiue of double nature. 1. Absolution. 2. Condemnation according to the propertie and condition of their workes.
All. 1 Great, 2. Small, of what note & mark soever they be 2. The manner of trial & proceeding with them, by the bills of Enditement found out against them in the opening the books. 3. The doom definitive of double nature. 1. Absolution. 2. Condemnation according to the property and condition of their works.
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The precedencie is an introduction to this, which telleth vs the person of the iudge in the immediate verse before, which is Christ the Sonne of God, the Sonne of man, to whome all the iudgement is committed by the father, being the predestinate man, by whome he will iudge the world in righteousnes, whose maiestie is there depicted vnto vs, in his orient colours, answerable in effect to that which Augustine saith:
The precedency is an introduction to this, which Telleth us the person of the judge in the immediate verse before, which is christ the Son of God, the Son of man, to whom all the judgement is committed by the father, being the predestinate man, by whom he will judge the world in righteousness, whose majesty is there depicted unto us, in his orient colours, answerable in Effect to that which Augustine Says:
And thus I pretermit the purport of the premises with this sentence of monition giuen you out of Augustin: Deut se corrigendos, dent se dirigendos, ei qui videt iudicandos.
And thus I pretermit the purport of the premises with this sentence of monition given you out of Augustin: Deuteronomy se corrigendos, dent se dirigendos, ei qui videt iudicandos.
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That which is first in nature, is heere handled first in order: the learning of the resurrectiō, the fore runner of the iudgement & the consequents thereof:
That which is First in nature, is Here handled First in order: the learning of the resurrection, the before runner of the judgement & the consequents thereof:
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or rather the foundation that beareth vp the building, the anker of our hope, the certaintie of our saluation, called by Tertullian, Ianua regni caelestis.
or rather the Foundation that bears up the building, the anchor of our hope, the certainty of our salvation, called by Tertullian, Gate Regni caelestis.
Our Christian expectation is the corporall resurrection, which is grounded on the Doctrine of Saint Paul, who bringeth in bundles of reasons for it by order of iust consequence thus:
Our Christian expectation is the corporal resurrection, which is grounded on the Doctrine of Saint Paul, who brings in bundles of Reasons for it by order of just consequence thus:
As if he shold haue said, take away the resurrection, and take away altogeather, our preaching, your beleeuing, burne the Bible, throw downe pulpits, lay our churches euen with their foundations, play the Epicures & belli-gods, and liue as ye list.
As if he should have said, take away the resurrection, and take away altogether, our preaching, your believing, burn the bible, throw down pulpits, lay our Churches even with their foundations, play the Epicureans & belli-gods, and live as you list.
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VVho shall change our vile body that it may be fashioned like his glorious body, according to the working, whereby he is able euen to subdue all thinges vnto himselfe.
Who shall change our vile body that it may be fashioned like his glorious body, according to the working, whereby he is able even to subdue all things unto himself.
the deuill and his blacke guard, bending and banding themselues against this, withall the might and mallice that they can. 1. By Gentils. 2. By Iewes, without and within the Liberties of the Church.
the Devil and his black guard, bending and banding themselves against this, withal the might and malice that they can. 1. By Gentiles. 2. By Iewes, without and within the Liberties of the Church.
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Without, by the Peripatecians, and almost al the broode of Brainsicke Philosophers and schoole of Epicures, among whome, heere what Seneca, one of the best of that bunch, saith:
Without, by the Peripatecians, and almost all the brood of Brainsick Philosophers and school of Epicureans, among whom, Here what Senecca, one of the best of that bunch, Says:
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Mors omnium solutio est et finis, extra quam mala nostra non exeant. Death is the Period and determination of al things, beyond which they cannot goe.
Mors omnium Solution est et finis, extra quam mala nostra non exeant. Death is the Period and determination of all things, beyond which they cannot go.
Quo modo potest miser esse qui nullus est? How can he be a wretched man that is no man? But there are in the Church that speake proudlye and peruersly against this excellent Diuinity, eyther marring it altogether,
Quo modo potest miser esse qui nullus est? How can he be a wretched man that is no man? But there Are in the Church that speak proudly and perversely against this excellent Divinity, either marring it altogether,
or (which is little better) making it in their owne moulds, casting cloudes & fume vpō the cleare light of the Scriptures, making a spiritual resurrection cōsisting in our renuāce & regeneration.
or (which is little better) making it in their own moulds, casting Clouds & fume upon the clear Light of the Scriptures, making a spiritual resurrection consisting in our renuamce & regeneration.
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Such were Hymeneus and Philetus, while the Apostles liued & taught among them, taxed by saint Paul in his letter to Timothee. Such were the Athenians verie troublesome to the same Apostle, no sooner he touched this text of the resurrection,
Such were Hymenaeus and Philetus, while the Apostles lived & taught among them, taxed by saint Paul in his Letter to Timothy. Such were the Athenians very troublesome to the same Apostle, no sooner he touched this text of the resurrection,
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and suth are the mockers & scoffers of whom saint Peter speaketh that this last age shuld bring foorth, who shall haue in derision whatsoeuer Preachers out of Scriptures shall tell them of the resurrection, the iudgement & the worlds destruction, Such was Simon Magus, from whome came the sect of the Simonians. Such were the Valentinians, Carpocratians, Cardonians, Archotici, Seuerians, Basilidians, Hierarchites, with rablements of such Locusts & Caterpillars, of whome Augustine hath entreated.
and suth Are the mockers & scoffers of whom saint Peter speaks that this last age should bring forth, who shall have in derision whatsoever Preachers out of Scriptures shall tell them of the resurrection, the judgement & the world's destruction, Such was Simon Magus, from whom Come the sect of the Simonians. Such were the Valentinians, Carpocratians, Cardonians, Archotici, Severians, Basilidians, Hierarchists, with rabblements of such Locusts & Caterpillars, of whom Augustine hath entreated.
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But that euerie mouth may be stopped, God gloryfied, our faith strengthned, we shall. 1. by authorities of Scriptures. 2. Sacred examples. 3. Reasons irrefragable. 4. The whole course of nature make good this proposition,
But that every Mouth may be stopped, God glorified, our faith strengthened, we shall. 1. by authorities of Scriptures. 2. Sacred Examples. 3. Reasons irrefragable. 4. The Whole course of nature make good this proposition,
2. Examples of such as haue been raised from the dead, doe nourish and fortifie our faith in the resurrection, as of the widdowes Sonne of Zarephath raised by Elijah: of the Shunamites Sonne restored by Elisha, of Iairus his Daughter, the widdowes Sonne of the Citie of Naijm, Lazarus that had lyen in his graue foure dayes, brought from death to life againe by Christ, Tabytha by Peter: Eutichus by Paul.
2. Examples of such as have been raised from the dead, do nourish and fortify our faith in the resurrection, as of the widow's Son of Zarephath raised by Elijah: of the Shunamites Son restored by Elisha, of Jairus his Daughter, the widow's Son of the city of Naijm, Lazarus that had lyen in his graven foure days, brought from death to life again by christ, Tabytha by Peter: Eutychus by Paul.
3. There are fundamentall reasons on the side of the resurrection that ought to sway with vs. 1. We draw the first from the Iustice of God, which would that the bodie which hath partaked with the minde, in the good or badde inclinations thereof, should bee rewarded accordinglye:
3. There Are fundamental Reasons on the side of the resurrection that ought to sway with us 1. We draw the First from the justice of God, which would that the body which hath partaked with the mind, in the good or bad inclinations thereof, should be rewarded accordingly:
which not being so perfourmed in this life, it could neuer be serued in nūber, measure, proportiō, without the resurrection. 2. We also dispute from his infinite goodnes, which plenteously rewardeth the well dooer:
which not being so performed in this life, it could never be served in number, measure, proportion, without the resurrection. 2. We also dispute from his infinite Goodness, which plenteously Rewardeth the well doer:
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both which were quite voided, were there a nullity of the resurrection. 3. We further argue from the immutabilitie of his veritie, his promises being signed by the finger of his spirit,
both which were quite voided, were there a nullity of the resurrection. 3. We further argue from the immutability of his verity, his promises being signed by the finger of his Spirit,
and sealed with the blood of the Lambe, of honor, glorie, peace, a crowne of immortalitie, the fruition of the tree of life, the sight of the glorious face of God, the societie with his Angels and Saints, the congregation of first borne, new names, white garments, pleasures at the right hand of God, abundance of ioyes for euermore:
and sealed with the blood of the Lamb, of honour, glory, peace, a crown of immortality, the fruition of the tree of life, the sighed of the glorious face of God, the society with his Angels and Saints, the congregation of First born, new names, white garments, pleasures At the right hand of God, abundance of Joys for evermore:
all which must take place by the resurrection. 4. Finally, our dignitie and excellencie aboue all other creatures, (wherein we goe as much beyond them,
all which must take place by the resurrection. 4. Finally, our dignity and excellency above all other creatures, (wherein we go as much beyond them,
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and cannot maintain this maxime of their schoole a priuatione ad habitum impossibilis regressus, from the priuation to the habit, the returne is impossible,
and cannot maintain this maxim of their school a privation ad habitum Impossible regressus, from the privation to the habit, the return is impossible,
and the Atheist rubbeth his filthines against Gods holynes, and scorneth whatsoeuer is spoken out of scriptures, (whereby our forecited testimonies, examples, reasons, grounded vpon them, concerne not their professiō) we wil deale with them, by their owne learning, the order of nature, which is euerie ones Schoolemaister,
and the Atheist rubbeth his filthiness against God's holiness, and scorneth whatsoever is spoken out of Scriptures, (whereby our forecited testimonies, Examples, Reasons, grounded upon them, concern not their profession) we will deal with them, by their own learning, the order of nature, which is every ones Schoolmaster,
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There be many good resemblances in the workes of nature, of the resurection in creatures of al kindes. 1. Vegetatiue. 2. Sensitiue. 3. Rationall, which albeit they bee not proofes so pregnant:
There be many good resemblances in the works of nature, of the resurrection in creatures of all Kinds. 1. Vegetative. 2. Sensitive. 3. Rational, which albeit they be not proofs so pregnant:
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and draw their breath againe at the returne of the times, and put on their new habit and attire with which they statelie mantle and adorne the surface of the earth,
and draw their breath again At the return of the times, and put on their new habit and attire with which they stately mantle and adorn the surface of the earth,
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there be among them sensible and significant signes of the resurrection, Historians of verie good worth make report, that there bee certaine Beares and Mice, who sleepe whole winters without repast,
there be among them sensible and significant Signs of the resurrection, Historians of very good worth make report, that there be certain Bears and Mice, who sleep Whole winter's without repast,
3. But in the reasonable and royall creature, which is man, this matter is manifested, he is conceiued an infant in his mothers wombe, where of liquid seede thinges of sundry natures are producted,
3. But in the reasonable and royal creature, which is man, this matter is manifested, he is conceived an infant in his mother's womb, where of liquid seed things of sundry nature's Are producted,
Who is so stockish as cannot heere perceiue, special good token, & tipe of the resurrection? To presse this point further, that man may bee instance of mans resurrection, dooth not euerie man euerie day as it were dye by his sleepe, which is the ligature of his sences and reason, there being such cognation betweene death and sleepe,
Who is so stockish as cannot Here perceive, special good token, & tipe of the resurrection? To press this point further, that man may be instance of men resurrection, doth not every man every day as it were die by his sleep, which is the ligature of his Senses and reason, there being such cognation between death and sleep,
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But his sleepe being dispelled, hee is a new man, and returneth a fresh to his wonted labours, Doe wee not also see how many are cast into sownes and traunces, which for a time seeme to depriue them of breath and life:
But his sleep being dispelled, he is a new man, and returns a fresh to his wonted labours, Do we not also see how many Are cast into sownes and trances, which for a time seem to deprive them of breath and life:
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& so that a body, by death as they say, resolued into nothing, should become a bodie againe, we answere them heerein, that it is suprarationem, non contra rationem:
& so that a body, by death as they say, resolved into nothing, should become a body again, we answer them herein, that it is suprarationem, non contra rationem:
Consider the Author & doe away all doubt, the reason of the resurrection of the creature, is the power of the creator, there being nothing of impossible condition with God, that implieth not a contradictiō, as the schoole-mē doe distinguish.
Consider the Author & do away all doubt, the reason of the resurrection of the creature, is the power of the creator, there being nothing of impossible condition with God, that Implies not a contradiction, as the Schoolmen do distinguish.
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that the bodie by death is dissolued to nothing, for it is but turned into his element, the earth, the Rocke from which it was first hewed, the pitte from whence it was first digged and to take vp the forme of the speech of the Philosopher, in materiam priman, into his first matter, of which it was first made, into which it shal be marred,
that the body by death is dissolved to nothing, for it is but turned into his element, the earth, the Rock from which it was First hewed, the pit from whence it was First dug and to take up the Form of the speech of the Philosopher, in Materiam primam, into his First matter, of which it was First made, into which it shall be marred,
and that beast againe is deuoured by birds, those Birds are incorporated by men, and so my substance is after many concoctions and degrees, transfused into many mens substance:
and that beast again is devoured by Birds, those Birds Are incorporated by men, and so my substance is After many concoctions and Degrees, transfused into many men's substance:
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But be it that the bodie is to take vp that stature in the resurrection, which is laide downe by dissolution (as some stiflie defend it, whome wee will not offend in it, with the restrictions and cautions that Augustine speaketh of, that we free it of deformitie, infirmitie, tarditie, impuritie ) and be it neuer so piece-meale diuided according to the former supposition, the like whereof Augustine maketh in the same place, euerie part must againe bee restored to the right owner,
But be it that the body is to take up that stature in the resurrection, which is laid down by dissolution (as Some stiffly defend it, whom we will not offend in it, with the restrictions and cautions that Augustine speaks of, that we free it of deformity, infirmity, tardity, impurity) and be it never so piecemeal divided according to the former supposition, the like whereof Augustine makes in the same place, every part must again be restored to the right owner,
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heere they labour and are heauie loden, there they shall rest from their labours, and take out their generall quietus est. And that is the rekoning Dauid maketh of it saying:
Here they labour and Are heavy laden, there they shall rest from their labours, and take out their general quietus est. And that is the reckoning David makes of it saying:
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death shall bee no more, nor sorrowe, nor crying, nor any more paine, which is our gratious generall refreshing. The resurrection as Augustine saith: Est formidenda malis propter paenam: amanda bonis propter coronam.
death shall be no more, nor sorrow, nor crying, nor any more pain, which is our gracious general refreshing. The resurrection as Augustine Says: Est formidenda malis propter paenam: amanda bonis propter Crown.
As two that are cast into the Gaole, the one for a Capital, the other for a common offence, entertaine the time of the assises and comming of the Iudge, with contrarie affection,
As two that Are cast into the Gaol, the one for a Capital, the other for a Common offence, entertain the time of the assizes and coming of the Judge, with contrary affection,
2. The certaine expectation of the resurrection, and the due and duetiful meditation of it, serueth to rouse vs vp from our beddes of security, to take vs by the elbowes and set vs on our feete,
2. The certain expectation of the resurrection, and the due and dutiful meditation of it, serveth to rouse us up from our Beds of security, to take us by the elbows and Set us on our feet,
It powreth water vpon the Furnace of our furious affections and cooleth them, it is the watch and the dyall by which we are directed to spend our time,
It poureth water upon the Furnace of our furious affections and cooleth them, it is the watch and the dial by which we Are directed to spend our time,
and it is the fanne that fifteth and winnoweth the pelfe from the corne, the staffe of our iourney towards heauen more fortunate then Iacobs was, with which he passed ouer Iordan, the starre that leadeth the Godly wise to the heauenly Bethlehem, where Christ is,
and it is the fan that fiftieth and winnoweth the pelf from the corn, the staff of our journey towards heaven more fortunate then Iacobs was, with which he passed over Iordan, the star that leads the Godly wise to the heavenly Bethlehem, where christ is,
it remaineth now that we apply our selues to the Appostles counsell, to redeeme the time, because the daies are euill, and to ioyne in petition to God with Dauid; O let me liue and recouer my selfe,
it remains now that we apply our selves to the Apostles counsel, to Redeem the time, Because the days Are evil, and to join in petition to God with David; Oh let me live and recover my self,
The serious thought of this draue Ierom to his dumpes, and pricked him in the quickest vaine, whatsoeuer he went about, hearing the voice of the iudgement sounding in his eares, of which he saith thus:
The serious Thought of this drove Jerom to his dumps, and pricked him in the quickest vain, whatsoever he went about, hearing the voice of the judgement sounding in his ears, of which he Says thus:
That the resurrection of the dead should be of the iust and vniust, how it wrought, he telleth vs. In this respect I endeauour my selfe to haue alwaies a cleare conscience towards God and man.
That the resurrection of the dead should be of the just and unjust, how it wrought, he Telleth us In this respect I endeavour my self to have always a clear conscience towards God and man.
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3. The faith in the resurrection serueth to scatter our inordinate passions, which naturally strangle vs for our deceased friends and to keepe them within the limits and boundes of orderly moderation.
3. The faith in the resurrection serveth to scatter our inordinate passion, which naturally strangle us for our deceased Friends and to keep them within the Limits and bounds of orderly moderation.
While we consider how death that slayeth vs all, is slaine in the electe by the generall resurrection, that non obijt, sed abijt: non amisimus sed premisin us.
While we Consider how death that slays us all, is slain in the elect by the general resurrection, that non Obiit, sed Abijah: non amisimus sed premisin us.
his flesh sleeping and resting in hope with Dauids, easing himselfe after such wearysome labours of this life, which being finished hee ariseth there fully to his endlesse felicitye, his soule all the while being in Gods custodye,
his Flesh sleeping and resting in hope with David, easing himself After such wearisome labours of this life, which being finished he arises there Fully to his endless felicity, his soul all the while being in God's custody,
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Into thy hands I commend my spirit, for thou hast redeemed me, O Lord thou God of truth, which the second Dauid of the seede of Dauid sampleth, committing his soule to no other keeper, then to the Creator as being there moste sure, as the Apostle saith:
Into thy hands I commend my Spirit, for thou hast redeemed me, Oh Lord thou God of truth, which the second David of the seed of David sampleth, committing his soul to no other keeper, then to the Creator as being there most sure, as the Apostle Says:
4. While wee assertaine our selues of the resurrection, and rest our selues in that as Doues in the cleftes of the rockes, we are armed and prepared against the terror of death,
4. While we ascertain our selves of the resurrection, and rest our selves in that as Dove in the Clefts of the Rocks, we Are armed and prepared against the terror of death,
for wee consider howe God hath turned it into our benefit, and made it our entrance into a better life, our passage from a prison to a pallace, from a tabernacle to an abiding Cittie:
for we Consider how God hath turned it into our benefit, and made it our Entrance into a better life, our passage from a prison to a palace, from a tabernacle to an abiding city:
from the vale of teares, to that mount of Sion, where the Lambe is gathering the Saints about him, to the copartnershippe of those ioyes, which hee himselfe enioyeth according to that which the Apostle saith:
from the vale of tears, to that mount of Sion, where the Lamb is gathering the Saints about him, to the copartnership of those Joys, which he himself Enjoyeth according to that which the Apostle Says:
VVee knowe that when our earthlie house of this tabernacle shall bee dissolued: wee haue a building giuen of God, which is an house not made with handes, but eternall in the heauens.
We know that when our earthly house of this tabernacle shall be dissolved: we have a building given of God, which is an house not made with hands, but Eternal in the heavens.
and all vile creatures, would not bee glad to bee set at libertie? our death & resurrection is this great mutation, the bodie being the prison of the soule,
and all vile creatures, would not be glad to be Set At liberty? our death & resurrection is this great mutation, the body being the prison of the soul,
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and the earth, the wombe that must receiue vs. If a skilfull Pilote shall foresee and foretell a storme, shall not the Mariners hast all that they may towards the Hauen? Christ our great Ship-maister hath forespoken many stormes in the sea of this world:
and the earth, the womb that must receive us If a skilful Pilot shall foresee and foretell a storm, shall not the Mariners hast all that they may towards the Haven? christ our great Shipmaster hath forespoken many storms in the sea of this world:
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and betake him to his heeles, and how would this quicken and hearten our Spirits? but by the resurrection, all the ranckes and Classeis of our enemies, the deuill, death, condemnation, turne vs their backe partes and flie away from vs. The day labourer is glad whē the day is at an end,
and betake him to his heals, and how would this quicken and hearten our Spirits? but by the resurrection, all the ranks and Classeis of our enemies, the Devil, death, condemnation, turn us their back parts and fly away from us The day labourer is glad when the day is At an end,
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The traueller that hath beene long in farre parts, is a glad man when his busines are at an end, that he may returne to his wife, children, and friendes:
The traveller that hath been long in Far parts, is a glad man when his business Are At an end, that he may return to his wife, children, and Friends:
Why therfore should not our hearts skip like Rammes within our bellyes for ioy? If Dauid, Paul, Peter, Iohn, or any of these great men and deare Saints of God, the fingers of Gods hand,
Why Therefore should not our hearts skip like Rams within our bellies for joy? If David, Paul, Peter, John, or any of these great men and deer Saints of God, the fingers of God's hand,
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and sacred actuaries and pen-men of his Counsells, might be sent downe from heauen vnto vs, we wold bee glad to take the widest perambulation that is, to looke anie of them on the face:
and sacred actuaries and penmen of his Counsels, might be sent down from heaven unto us, we would be glad to take the Widest perambulation that is, to look any of them on the face:
it is their Bul-warke and wall of brasse against all temptations, the Cittie of refuge amidst their persecutions in this world, the soule of the inward man,
it is their Bulwark and wall of brass against all temptations, the city of refuge amid their persecutions in this world, the soul of the inward man,
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and breake euerie Speare that was lift vp against him, & was in a readines for euerie enimie when he came in the gate, of which he doubted not to make this godly boast saying.
and break every Spear that was lift up against him, & was in a readiness for every enemy when he Come in the gate, of which he doubted not to make this godly boast saying.
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so a cursle of all cursses and the full viall of the Lordes malidiction bee powred vppon the bodies and soules of all vnrepentant Atheistes, whose hearts are soe hooped and bound about with infidelitie,
so a cursle of all curses and the full vial of the lords malidiction be poured upon the bodies and Souls of all unrepentant Atheists, whose hearts Are so hooped and bound about with infidelity,
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and blessed bee all those Christian bodies and soules that rest vpon this, and let this rest with them, the Arke and the Cofer of his moste gracious promises.
and blessed be all those Christian bodies and Souls that rest upon this, and let this rest with them, the Ark and the Coffer of his most gracious promises.
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And oh that Dauids fooles that say there is no God, and so no resurrection, who I feare are too rife in this Royall Cittie, had the markes of knowledge set vppon them,
And o that David Fools that say there is no God, and so no resurrection, who I Fear Are too rife in this Royal city, had the marks of knowledge Set upon them,
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There is no running behinde a tree with Adam, behinde a Tent with Sara, or couering our selues with a vaile with Thamar. There is no running into the hoales of Rockes,
There is no running behind a tree with Adam, behind a Tent with Sarah, or covering our selves with a veil with Tamar. There is no running into the hoales of Rocks,
whereby make coniecture what shall bee become of Babilon. When the judgement of waters came vpon the first world, there was an Arke and a Barke to rescue Noah and his famely.
whereby make conjecture what shall be become of Babylon. When the judgement of waters Come upon the First world, there was an Ark and a Bark to rescue Noah and his family.
Blasphemers who now throwe out oathes as mad men throwe stones, shall be sentenced to death, as that Sonne of the Egiptian was, that was ouerwhelmed with stones and died:
Blasphemers who now throw out Oaths as mad men throw stones, shall be sentenced to death, as that Son of the Egyptian was, that was overwhelmed with stones and died:
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All Polititians & counterfeit Christians, that look vnder the brow, and runne with the streame and tide of the times, to engrosse the prosperitie and plenteousnes thereof, shall in the iudgement be stroken out of life, as Ananias, and Saphira were.
All Politicians & counterfeit Christians, that look under the brow, and run with the stream and tide of the times, to engross the Prosperity and plenteousness thereof, shall in the judgement be stroken out of life, as Ananias, and Sapphira were.
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Our Popish heretiques, and all maintainers of Hereticall Prauitie and Purloyners and Barterers of Gods holy misteries, rather then they shall want executioners, their own parents shal be glad of the office, & shal thrust thē through.
Our Popish Heretics, and all maintainers of Heretical Pravity and Purloiners and Barterers of God's holy Mysteres, rather then they shall want executioners, their own Parents shall be glad of the office, & shall thrust them through.
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Finally let all the sort of Schismatiques that fight vnder the standard of their grand Captaines Korah and his complices, and would vnioynt gouernment, tremble at their judgement, the earth opening and swallowing vp Dathan, and couering the congregation of Abiram. Of which saith saint Augustin: Quis dubitauerit hoc esse sceleratius cōmissum quod est grauius vindicatum? Who dooth doubt that this is heynously committed, which is of the Lord so highlye punished? When a Noble man in case of treason is brought to Westminster Hal to be arraigned, the people in admiration thereof, runne in flocks and heapes thither:
Finally let all the sort of Schismatics that fight under the standard of their grand Captains Korah and his accomplices, and would unjoint government, tremble At their judgement, the earth opening and swallowing up Dathan, and covering the congregation of Abiram. Of which Says saint Augustin: Quis dubitauerit hoc esse sceleratius cōmissum quod est Gravius vindicatum? Who doth doubt that this is heinously committed, which is of the Lord so highly punished? When a Noble man in case of treason is brought to Westminster Hall to be arraigned, the people in admiration thereof, run in flocks and heaps thither:
so many Princes & Potētates, shal stād without gard or retenue, naked, & trembling, yearning, & eating their tongues through griefe, & shal receiue sentence not onely capital, but eternall.
so many Princes & Potentates, shall stand without guard or retenue, naked, & trembling, yearning, & eating their tongues through grief, & shall receive sentence not only capital, but Eternal.
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If al the bodies that euer were borne, might bee now seene in one heape, what a fearefull spectackle would it make? but there shall bee this obiect in the generall iudgement, to strike vs all with amazement.
If all the bodies that ever were born, might be now seen in one heap, what a fearful spectacle would it make? but there shall be this Object in the general judgement, to strike us all with amazement.
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By the bookes I vnderstād the certaine & infallible knowledge of God, his remēbrance & care of al things, especially of such as cōcerne his chosē ones:
By the books I understand the certain & infallible knowledge of God, his remembrance & care of all things, especially of such as concern his chosen ones:
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Thus Metaphoricallie in this sence are Bookes giuen to God, the spirit heere alluding to the custome of the wise, to Princes, Vniuersities, Merchants, Maisters of families and such like.
Thus Metaphorically in this sense Are Books given to God, the Spirit Here alluding to the custom of the wise, to Princes, Universities, Merchant's, Masters of families and such like.
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willing them to reioyce, because their names were written in heauē. Vniuersities doe the like: when they admitte any into their corporation, they cataloguize their names:
willing them to rejoice, Because their names were written in heaven. Universities do the like: when they admit any into their corporation, they cataloguize their names:
There is the first booke of his prouidence, & foreknowledge. 2. The second which is the book of iudgement hath two Tomes or volumes. 1. The first is his vnderstanding of all our workes and wordes, according to which hee will award Iudgement in the day of iudgement:
There is the First book of his providence, & foreknowledge. 2. The second which is the book of judgement hath two Tomes or volumes. 1. The First is his understanding of all our works and words, according to which he will award Judgement in the day of judgement:
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and the qualitie of their dooings. 2. The other Tome is the booke of euerie ones conscience, which shall performe testimonie to things done and vndone, which may also bee entitled the booke of life, that is of this life:
and the quality of their doings. 2. The other Tome is the book of every ones conscience, which shall perform testimony to things done and undone, which may also be entitled the book of life, that is of this life:
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because in that in a manner is read, whatsoeuer by the agent hath bene hid. 3. The third book is inscribed the booke of life, that is of Gods predestination to eternal life:
Because in that in a manner is read, whatsoever by the agent hath be hid. 3. The third book is inscribed the book of life, that is of God's predestination to Eternal life:
which is begun in this life by our stedfast faith in Christ, according to the words of Christ, Hee that beleeueth in me hath eternal life, that is the inchoation & first fruits therof,
which is begun in this life by our steadfast faith in christ, according to the words of christ, He that Believeth in me hath Eternal life, that is the inchoation & First fruits thereof,
So the book of life is a register or role in the Lords right hād of the names of such as are preordinated to euerlasting life, whom God will alwaies acknowledge to be his, as our Sauiour saith:
So the book of life is a register or role in the lords right hand of the names of such as Are preordinated to everlasting life, whom God will always acknowledge to be his, as our Saviour Says:
By Isaiah he shal be called holy, that shalbe written among the liuing in Ierusalem. By Ezechiel, They shal not be written in the writings of the house of Israel.
By Isaiah he shall be called holy, that shall written among the living in Ierusalem. By Ezechiel, They shall not be written in the writings of the house of Israel.
Now these bookes shal be opened, that is the Lord whose fiery eyes of his omnisciēce peirceth al things, that holdeth the ball of the worlde in his hands,
Now these books shall be opened, that is the Lord whose fiery eyes of his omniscience pierceth all things, that holds the ball of the world in his hands,
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as naturally enduing the verye heathens with iudgement to deuide good from euill, & to discerne betweene thinges honest and dishonest, that no man might hold vp for his defence, the target of ignorāce.
as naturally enduing the very Heathens with judgement to divide good from evil, & to discern between things honest and dishonest, that no man might hold up for his defence, the target of ignorance.
This we shall soone perceiue by our cursory conference of the ten cōmaundements, with their politick sanctions. 1. Of the first which teacheth that there is a God whom we al stād bound to worship, the Orator Cicero saith:
This we shall soon perceive by our cursory conference of the ten Commandments, with their politic sanctions. 1. Of the First which Teaches that there is a God whom we all stand bound to worship, the Orator Cicero Says:
2. To the second, which is an inhibition of Idolatry the Persians gaue consent, who as Strabo writeth 〈 … 〉 abhomination, burned and destroyed their Temples and their Images.
2. To the second, which is an inhibition of Idolatry the Persians gave consent, who as Strabo Writeth 〈 … 〉 abomination, burned and destroyed their Temples and their Images.
Cornelius Tacitus storyeth it of the auncient Germaines, that they held it verie vnbeseeming the heauenly Maiestie, to mure him vp within priuat walles,
Cornelius Tacitus storyeth it of the ancient Germans, that they held it very unbeseeming the heavenly Majesty, to mure him up within private walls,
And Numa the secōd King of the Romains (as Plutarch relateth) held it verie heynous, that any should comprehend the inuisible God, vnder the similitude of a visible creature.
And Numa the secōd King of the Romans (as Plutarch relateth) held it very heinous, that any should comprehend the invisible God, under the similitude of a visible creature.
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Theophrastus noteth Pericles with his inckhorne for an absurd fellow, as shewing to a friēd of his in his sicknes, certaine charmes, which old Beldams had tyed about his neck, vnder which the name of God was inuocated and prophaned.
Theophrastus notes Pericles with his Inkhorn for an absurd fellow, as showing to a friend of his in his sickness, certain charms, which old Beldames had tied about his neck, under which the name of God was invocated and Profaned.
which their Lawes in that behalfe prouided, aboundantly doe testifie, but heerein wee are to giue them the blame, that they pestred and cloyed the Religion of the Sabaoth with such a crew of jdle and nastie ceremonies.
which their Laws in that behalf provided, abundantly do testify, but herein we Are to give them the blame, that they pestered and cloyed the Religion of the Sabaoth with such a crew of jdle and nasty ceremonies.
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Now this common sentence of theirs, then in euerie ones mouth, That which thou wouldest not haue done to thee, doe not to another, is the somme & Epitomie of the cannons of the second Table:
Now this Common sentence of theirs, then in every ones Mouth, That which thou Wouldst not have done to thee, do not to Another, is the somme & Epitome of the cannons of the second Table:
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5. How they esteemed of Parents, and of the aged, and gray headed, that goe also in Diuinity, vnder the name of parents, bee their owne Authors judges. It is Menanders saying:
5. How they esteemed of Parents, and of the aged, and grey headed, that go also in Divinity, under the name of Parents, be their own Authors judges. It is Menanders saying:
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NONLATINALPHABET, The great Gods are to wisemen their Parents. The same Poet also saith: NONLATINALPHABET. I will that thou haue thy Parents in all honor.
, The great God's Are to Wise men their Parents. The same Poet also Says:. I will that thou have thy Parents in all honour.
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Valerius giueth vs a memorable example of a Daughter, who being charged vpon paine of death, not to bring any succour to her Mother, being adiudged to die by famishment in prison, hauing accesse to her, releeued her nothwithstanding with the milke of her brestes, which was so admired as it effected the womans pardon.
Valerius gives us a memorable Exampl of a Daughter, who being charged upon pain of death, not to bring any succour to her Mother, being adjudged to die by famishment in prison, having access to her, relieved her notwithstanding with the milk of her breasts, which was so admired as it effected the woman's pardon.
But how could this haue bene saith Valerius, had not the verie instinct of nature, weitten this law of loue within her heart? hence it is that Solon, thought it superfluous to giue a decree against Parricides,
But how could this have be Says Valerius, had not the very instinct of nature, weitten this law of love within her heart? hence it is that Solon, Thought it superfluous to give a Decree against Parricides,
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And how they rogarded those that were in yeares, Parents for their age, this custome of theirs sheweth Credebant hoc grande nefas, et morte piandum: Si Iuuenis vetulo non assurrexerit.
And how they rogarded those that were in Years, Parents for their age, this custom of theirs shows Credebant hoc Grande nefas, et morte piandum: Si Iuuenis vetulo non assurrexerit.
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6. Murther was of that execrable nature vnto them, as Romulus confoundeth these two words together, homicidium and parricidium: adiudging homicide & Paricide al one:
6. Murder was of that execrable nature unto them, as Romulus confoundeth these two words together, Homicide and parricidium: adjudging homicide & Parricide all one:
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yea the punishment therof was so exquisite, as there was not a man slaine by priuate hād within the walles of Rome, for the space of sixe hundred and twentie yeares after that Citye was founded, as Dion Halicarnasseus doth report.
yea the punishment thereof was so exquisite, as there was not a man slain by private hand within the walls of Room, for the Molle of sixe hundred and twentie Years After that city was founded, as Dion Halicarnassus does report.
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9. They made such prouision against false testimony as it was enacted among thē, that none shold be a witnes in his own cause though the matter were neuer so meane as Cicero saith.
9. They made such provision against false testimony as it was enacted among them, that none should be a witness in his own cause though the matter were never so mean as Cicero Says.
But heere the natural mans conscience is as a book clasped, and shut vp, euery mā being willingly ignorant of that, which the Lord with an iron pen hath thus written in his heart, eyther not acknowledging his misdoings with Giezi, who could say to his Maister, Thy seruant was no where, or else pleading a good intention in defence of a bad actiō, as Saul did to Samuel that vnder colour of sacrifice would protect 〈 ◊ 〉 disobedience.
But Here the natural men conscience is as a book clasped, and shut up, every man being willingly ignorant of that, which the Lord with an iron pen hath thus written in his heart, either not acknowledging his misdoings with Gehazi, who could say to his Master, Thy servant was no where, or Else pleading a good intention in defence of a bad actium, as Saul did to Samuel that under colour of sacrifice would Pact 〈 ◊ 〉 disobedience.
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So long as there were eleuen els, vpon whom Christes prediction of a traytor to come out of the company of the twelue, might be cast, Iudas would make a question of it,
So long as there were eleuen Else, upon whom Christ's prediction of a traitor to come out of the company of the twelue, might be cast, Iudas would make a question of it,
though hee knew it to be questionles, Maister is it I? But in the iudgement Adam shal be put besides his apron of figge leaues, Sara besides her Tent, Thamer besides her maske,
though he knew it to be questionless, Master is it I? But in the judgement Adam shall be put beside his apron of fig leaves, Sarah beside her Tent, Thamer beside her mask,
and euerie mans conscience shal say vnto him, as Achab to Elias: Hast thou found me, O my enemy? Quando Deus iudex erit, alius testis quam conscientia tua, non erit.
and every men conscience shall say unto him, as Ahab to Elias: Hast thou found me, Oh my enemy? Quando Deus Judge erit, alius testis quam conscientia tua, non erit.
Whē God (saith Augustin ) shal be thy iudge, there shal bee no other witnes then thy conscience Betweene this iust judge & thy conscience doubt nothing but thy cause:
When God (Says Augustin) shall be thy judge, there shall be no other witness then thy conscience Between this just judge & thy conscience doubt nothing but thy cause:
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Testis, Iudex, Tortor, witnes, Iudge, Executioner: Ipsa accusat, Ipsa iudicat, ipsa punit, Ipsa damnat. That inditeth, that iudgeth, that punisheth, that damneth.
Testis, Judge, Tortor, witness, Judge, Executioner: Ipsa accusat, Ipsa iudicat, ipsa punit, Ipsa damnat. That inditeth, that Judgeth, that Punisheth, that damneth.
We may beguile a Iudge by subtiltie, and terrifie an informer by our insolencie, but wee cannot escape the arraignment & iudgement of conscience, which maugre our hearts, shall sift our misdeedes to the coursest branne, bring them to the light, proclaime them on the house top,
We may beguile a Judge by subtlety, and terrify an informer by our insolency, but we cannot escape the arraignment & judgement of conscience, which maugre our hearts, shall sift our misdeeds to the Coursest bran, bring them to the Light, proclaim them on the house top,
and this is the Opening of the bookes, heere spoken of Gods omniscience calling into our knowledge all our misdeedes and our vnrestie conscience in the guiltines thereof, openly acknowledging them.
and this is the Opening of the books, Here spoken of God's omniscience calling into our knowledge all our misdeeds and our vnrestie conscience in the guiltiness thereof, openly acknowledging them.
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as Iacob by rewards sent before him, aswadged the furie of his Brother Esau. Let vs meete the Lord in the way, it is the counsell of the Prophet Amos: As Abigail met Dauid in the way to her great good.
as Iacob by rewards sent before him, aswadged the fury of his Brother Esau Let us meet the Lord in the Way, it is the counsel of the Prophet Amos: As Abigail met David in the Way to her great good.
A former iudgement taken out of our selues, shalbe a Supersedeas to the second judgement that must else come out against vs. To the due performāce wherof these foure things are required. 1. A due examinatiō of our selues, because the flesh is as Giezie that lyeth to his Maister, that is to his soule,
A former judgement taken out of our selves, shall a Supersedeas to the second judgement that must Else come out against us To the due performance whereof these foure things Are required. 1. A due examination of our selves, Because the Flesh is as Giezie that lies to his Master, that is to his soul,
it vncōfessed thou hast hid, vnconfessed thou shalt be damned. 3. Vppon this our confession wee must proceede vnto a iudgement and condēnation of our selues, to stop the greater iudgement and condēnation. Wherfore August. saith:
it unconfessed thou hast hid, unconfessed thou shalt be damned. 3. Upon this our Confessi we must proceed unto a judgement and condemnation of our selves, to stop the greater judgement and condemnation. Wherefore August. Says:
Hee saith hee wil present himselfe to his judge, Iudicatus non iudicandus, alreadye iudged, and not bee iudged. 4. Lastlye to saue our selues from destruction, let vs call for the Psalme of mercye for our neck-verse, which is so infinite,
He Says he will present himself to his judge, Iudicatus non iudicandus, already judged, and not be judged. 4. Lastly to save our selves from destruction, let us call for the Psalm of mercy for our neck-verse, which is so infinite,
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The height of the heauen aboue the earth, the widenesse from the east to the west, the tender loue of Parents to their Children, of Eagles to their young ones, are but light shaddowes and resemblances thereof, they are not equall rules and measures of it.
The height of the heaven above the earth, the wideness from the east to the west, the tender love of Parents to their Children, of Eagles to their young ones, Are but Light shadows and resemblances thereof, they Are not equal rules and measures of it.
Iudgement is mine. Wherefore what a presumption is this for the prisoner that must stand at the Barre to be iudged, to take the roome on the bench that belongeth vnto the Iudge? the Lord wil be sure to recompence this saucines with retaliation of iudgemēt,
Judgement is mine. Wherefore what a presumption is this for the prisoner that must stand At the Bar to be judged, to take the room on the bench that belongeth unto the Judge? the Lord will be sure to recompense this sauciness with retaliation of judgement,
But this is the common disease of our nature and as kinde vnto vs, as the skinne that we carrie about vs, we wil giue iudgemēt of a mans inclination if wee but see his outward behauionr and action.
But this is the Common disease of our nature and as kind unto us, as the skin that we carry about us, we will give judgement of a men inclination if we but see his outward behauionr and actium.
if somewhat familiar a flatterer, if somewhat graue, stoical. There was a fellowe shot his fooles bolte at Pompey, and argued him of effeminate nature,
if somewhat familiar a flatterer, if somewhat graven, stoical. There was a fellow shot his Fools bolte At Pompey, and argued him of effeminate nature,
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For be our sinewes neuer so hooped about with iron, and our hearts harder then the neither most milstone, the hāmer of Gods iudgemēt wil break & mollifie them,
For be our sinews never so hooped about with iron, and our hearts harder then the neither most millstone, the hammer of God's judgement will break & mollify them,
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as their hearts melted in their bellies as waxe before the Sun. And shall not the cōming of the great Iehouah, riding vpon the heauēs as vpon an horse,
as their hearts melted in their bellies as wax before the Sun. And shall not the coming of the great Jehovah, riding upon the heavens as upon an horse,
wherefore Christ his comming in wrath and indignation, his face burning, and his lippes full of indignation, must needes haue a more terrible operation in vs. If the earth trembleth and quaketh,
Wherefore christ his coming in wrath and Indignation, his face burning, and his lips full of Indignation, must needs have a more terrible operation in us If the earth Trembleth and quaketh,
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and shall climbe vp to the midst of heauen, and the highest shall sound his shrill trumpet, to the dolefull and bloodie battell, what shall become of vs? If Queene Hester was throwne into a traunce, at the sight of the Maiestie of King Assuerus: at the sight of the ineffable glorye of the King of glorye,
and shall climb up to the midst of heaven, and the highest shall found his shrill trumpet, to the doleful and bloody battle, what shall become of us? If Queen Esther was thrown into a trance, At the sighed of the Majesty of King Assuerus: At the sighed of the ineffable glory of the King of glory,
how shall not all palpitation and extremitye of passion possesse vs? If the sight of one Angell put Daniel to an extasie, what effect shall the fight of so manye myriads of Angels haue with vs? which must accompanie the iudgement? The warders of the Sepulcher were dead men at Christes resurrection,
how shall not all palpitation and extremity of passion possess us? If the sighed of one Angel put daniel to an ecstasy, what Effect shall the fight of so many myriads of Angels have with us? which must accompany the judgement? The warders of the Sepulcher were dead men At Christ's resurrection,
If the armed Soldiers sent to attache Christ in the garden, were so throwne backward at these milde words of Christ, I am the man: when euerie word shal be a deadly wound to the wicked in the iudgement,
If the armed Soldiers sent to attache christ in the garden, were so thrown backward At these mild words of christ, I am the man: when every word shall be a deadly wound to the wicked in the judgement,
how shall they be able to abide it? whose brestes and sides, shall then bee able to receiue the quiuer of his arrowes, which must licke vp all their blood and deuoure their flesh.
how shall they be able to abide it? whose breasts and sides, shall then be able to receive the quiver of his arrows, which must lick up all their blood and devour their Flesh.
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O thou foole, shal not he that made the eye see? The Lord is not liable to the scorne that was throwne vpon Baal, Cry lowder, for Baal may be otherwise imployed,
Oh thou fool, shall not he that made the eye see? The Lord is not liable to the scorn that was thrown upon Baal, Cry Louder, for Baal may be otherwise employed,
But there is an other wrighting booke besides these, that is to be opened, bearing heere the Title of the booke of life, namely of our eternall life, begun in this life, and finished by our death.
But there is an other wrighting book beside these, that is to be opened, bearing Here the Title of the book of life, namely of our Eternal life, begun in this life, and finished by our death.
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1. The first is a wrighting in opinion and not indeede, the iudgement of the faithfull which is led by charitie, being led blind-folde by the Hypocrisie of many, who make shewes of Godlynes,
1. The First is a wrighting in opinion and not indeed, the judgement of the faithful which is led by charity, being led blindfold by the Hypocrisy of many, who make shows of Godliness,
2. The second sort, is vncreated prescience, and eternall foreknowledge, by which he acknowledgeth, and hath acknowledged those whom he hath preordinated to be his.
2. The second sort, is uncreated prescience, and Eternal foreknowledge, by which he acknowledgeth, and hath acknowledged those whom he hath preordinated to be his.
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This booke that is opened, doth not learne God who are to bee saued: but it signifieth the predestination of such, to whome eternal life shall be giuen.
This book that is opened, does not Learn God who Are to be saved: but it signifies the predestination of such, to whom Eternal life shall be given.
but rather his very foreknowledge it selfe of thē, which cānot be deceiued, is the booke of life, in which they are written, that is to say, foreknowne.
but rather his very foreknowledge it self of them, which cannot be deceived, is the book of life, in which they Are written, that is to say, foreknown.
Our faith layeth holde vpon the omnipotencie of God, as being in security of his wil, it being ours by promises before the best witnesses in heauē & earth, vnder the wrighting of his hād,
Our faith Layeth hold upon the omnipotency of God, as being in security of his will, it being ours by promises before the best Witnesses in heaven & earth, under the wrighting of his hand,
whatsoeuer hee would haue vs beleeue, hee hath liberallie promised of his owne accord, which hee would neuer haue done, had hee not minded to stand to his bargaine,
whatsoever he would have us believe, he hath liberally promised of his own accord, which he would never have done, had he not minded to stand to his bargain,
But this justice is established by faith in the regenerate, by which we stand. 1. Cor. 1. yea by which we liue, Aba. 2 If this be, out of crie true, of the whole church, it cannot but be verified of euery singular member therof.
But this Justice is established by faith in the regenerate, by which we stand. 1. Cor. 1. yea by which we live, Aba. 2 If this be, out of cry true, of the Whole Church, it cannot but be verified of every singular member thereof.
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Now to these is this promise made, they shall be no more pulled vp. The Church is founded vpon a Rocke, which all the driuings of tempests cannot stirre:
Now to these is this promise made, they shall be no more pulled up. The Church is founded upon a Rock, which all the drivings of tempests cannot stir:
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And whereas those that are thus giuen cannot bee kept from him, but must come vnto him: 2. There is our effectuall and liuely vocation, our comming to Christ being by the feete of our faith:
And whereas those that Are thus given cannot be kept from him, but must come unto him: 2. There is our effectual and lively vocation, our coming to christ being by the feet of our faith:
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and whom he justified, them also he glorified, which are the foure ringes and linckes of one chaine that are impartible, let down from heauen, to draw vs vp thither. 1. The first is our predestination to life in Christ. 2. The second is our effectual calling to Christ. 3. The third is our Iustification by Christ. 4. The fourth is our glorification with Christ.
and whom he justified, them also he glorified, which Are the foure rings and links of one chain that Are impartible, let down from heaven, to draw us up thither. 1. The First is our predestination to life in christ. 2. The second is our effectual calling to christ. 3. The third is our Justification by christ. 4. The fourth is our glorification with christ.
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The reason heereof layeth in the nature of God, his will and counsel answering his nature, his nature being without variablenesse or shadowe of change: as he telleth vs saying:
The reason hereof Layeth in the nature of God, his will and counsel answering his nature, his nature being without variableness or shadow of change: as he Telleth us saying:
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hath hee said and shall he not doe it? and hath he spoken, and shall he not accomplish it? It is Augustines apt inference, Shall man say That I haue written, I haue written? (which was Pilats speech of the title and inscription that was set vpon Christes Crosse) and shall God goe from his hand wrighting,
hath he said and shall he not do it? and hath he spoken, and shall he not accomplish it? It is Augustine's apt Inference, Shall man say That I have written, I have written? (which was Pilats speech of the title and inscription that was Set upon Christ's Cross) and shall God go from his hand wrighting,
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But this shall not scare vs, as being to be vnderstood of preapared, and presumptuous sinne, which goeth downe to the graue with vs, which a final impenitencie doth accōpany.
But this shall not scare us, as being to be understood of preapared, and presumptuous sin, which Goes down to the graven with us, which a final impenitency does accompany.
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so when sin hath done the extent of his spight, it shall neuer seperate his loue towards vs, wherin it thus pleased him at the first to enrole vs. We are worthie whose names should be raced & defaced:
so when since hath done the extent of his spite, it shall never separate his love towards us, wherein it thus pleased him At the First to enrol us We Are worthy whose names should be razed & defaced:
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These are aplycations to faith, which howsoeuer assaulted with temptations, and borne downe a while, shal rise vp againe and haue the vpper hand of them, the Lord being faithfull and iust,
These Are aplycations to faith, which howsoever assaulted with temptations, and born down a while, shall rise up again and have the upper hand of them, the Lord being faithful and just,
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& not suffring vs to be tryed aboue that which wee are able to beare. There is an Apoplexie of sinne in man, which seemeth to stop his life altogether, but he shall recouer againe.
& not suffering us to be tried above that which we Are able to bear. There is an Apoplexy of sin in man, which seems to stop his life altogether, but he shall recover again.
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Thus there was in Dauid an Apoplexie of adulterie, which he ouercame: thus there was an Apoplexie of idolatrie in Salomon, which wee doubt not hee subdued:
Thus there was in David an Apoplexy of adultery, which he overcame: thus there was an Apoplexy of idolatry in Solomon, which we doubt not he subdued:
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For what is the reason that the heauens keepe their certaine motions? the Sunne, Moone, Starres, their certaine courses? the day and night their successiue returnes? It is because the rule and gouernment of them is absolutely in God,
For what is the reason that the heavens keep their certain motions? the Sun, Moon, Stars, their certain courses? the day and night their successive returns? It is Because the Rule and government of them is absolutely in God,
wherfore his decree of our election is vnmooueable. Gods election is eternall: that which is eternall is inuariable, as admitting no beginning, ending or changeing.
Wherefore his Decree of our election is unmovable. God's election is Eternal: that which is Eternal is invariable, as admitting no beginning, ending or changing.
The reasons producted against this infallible diuinitie, are simple God wot, and wil hold no tacke with vs, wee will single out the best, and scatter them like foame.
The Reasons producted against this infallible divinity, Are simple God wot, and will hold no tack with us, we will single out the best, and scatter them like foam.
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They oppose this Text out of the Reuelation, Hold that which thou bast, that no man take away thy crowne, that is to say, they of beauenly glory, to which the Apostles sentence hath reference.
They oppose this Text out of the Revelation, Hold that which thou baste, that no man take away thy crown, that is to say, they of beauenly glory, to which the Apostles sentence hath Referente.
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Wee answere that the Crowne there spoken of, is the Crowne of the ministrie, the spirit there directing admonitiō to the Bishop of Philadelphia to perseuerance in his function:
we answer that the Crown there spoken of, is the Crown of the Ministry, the Spirit there directing admonition to the Bishop of Philadelphia to perseverance in his function:
of Christ in whom we are chosen, this crown can neuer be taken from our heades, being set on by him that can neuer repent himselfe of any thing that he dooth.
of christ in whom we Are chosen, this crown can never be taken from our Heads, being Set on by him that can never Repent himself of any thing that he doth.
it is in men but in part, so farre foorth as they haue certificat from God of any mans estate. 2. But that which is of charitye is belonging to vs all:
it is in men but in part, so Far forth as they have certificate from God of any men estate. 2. But that which is of charity is belonging to us all:
it being our parte to leaue the Lordes sacred secrets to himselfe, and to iudge the best of euerie one, that giueth his name to Christ, maketh a good profession,
it being our part to leave the lords sacred secrets to himself, and to judge the best of every one, that gives his name to christ, makes a good profession,
and sheweth the fruites thereof in outward conuersation, God hauing reuealed to vs nothing to the cōtrary. 2. Also the elect are so called of the chiefe part,
and shows the fruits thereof in outward Conversation, God having revealed to us nothing to the contrary. 2. Also the elect Are so called of the chief part,
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But because it seemeth as golde that is too light, we wil not receiue it. 3 Neyther shall I giue them reference to the book of the couenant, to the Catalogue of communion of Saints, & of the church:
But Because it seems as gold that is too Light, we will not receive it. 3 Neither shall I give them Referente to the book of the Covenant, to the Catalogue of communion of Saints, & of the Church:
of depriuation of eternall life, as if hee should haue said, put mee out of thy predestination booke, implying this condition, if it be possible. But he knewe it to be impossible.
of deprivation of Eternal life, as if he should have said, put me out of thy predestination book, implying this condition, if it be possible. But he knew it to be impossible.
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If anie shall thinke it an absurditye in him to come in with an impossible conditiō, I choake them with the like of our Sauiour Christ, who not being ignorant that he could not possible auoide the deadly cuppe of the red wine of Gods wrath, that was giuen him to drinke,
If any shall think it an absurdity in him to come in with an impossible condition, I choke them with the like of our Saviour christ, who not being ignorant that he could not possible avoid the deadly cup of the read wine of God's wrath, that was given him to drink,
The like prayer hath Dauid against his enemies, Let them be blotted out of the book of life, wee reply thus to that, that their names were neuer in the booke of life,
The like prayer hath David against his enemies, Let them be blotted out of the book of life, we reply thus to that, that their names were never in the book of life,
while we haue in liuely & louelye remembrance, the loue of God towards vs, wherby wee are grauen with an iron penne, in leade or stone for euer, in the Booke of Gods minde,
while we have in lively & lovely remembrance, the love of God towards us, whereby we Are graven with an iron pen, in lead or stone for ever, in the Book of God's mind,
VVhy then should wee bee afraide in the daies of euill, when the iniquities compasse vs to the beeles? It is Dauids sweete aphorisme with the double spirit of Elias to haue a plause, and aclamation giuen vnto it.
Why then should we be afraid in the days of evil, when the iniquities compass us to the beeles? It is David sweet aphorism with the double Spirit of Elias to have a plause, and aclamation given unto it.
Wherfore put but off the helmet of this hope, which couereth the braine panne, and the Target of faith, which hideth the heart, and we perish vnquestionably.
Wherefore put but off the helmet of this hope, which Covereth the brain pan, and the Target of faith, which Hideth the heart, and we perish unquestionably.
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Wherfore be we not worser then Lyons to rise vp against our selues, but behold the Lambe of God, whose blood let it bee sprinckled on the dore postes of your hearts. One deep swalloweth vp another:
Wherefore be we not worser then Lyons to rise up against our selves, but behold the Lamb of God, whose blood let it be sprinkled on the door posts of your hearts. One deep swalloweth up Another:
the depth of his mercies, the depth of our sinnes. Desperation is a disease incurable. For the Phiscitian would put to his helping hand, and recouer vs:
the depth of his Mercies, the depth of our Sins. Desperation is a disease incurable. For the Phiscitian would put to his helping hand, and recover us:
and wee with our nailes vndoe all againe. Nil miserius misero non miserante seip sum. Nothing is more miserable then a miserable man, that commiserateth not himselfe.
and we with our nails undo all again. Nil Miserable misero non miserante seip sum. Nothing is more miserable then a miserable man, that commiserateth not himself.
cc pns12 p-acp po12 n2 vvi d av. fw-la fw-la fw-la fw-la fw-la vvi n1. np1 vbz av-dc j cs dt j n1, cst vvz xx px31.
Now to these three persons, one eternall and euerliuing God, bee all honor, praise, power, thankes-giuing, ascribed in the congreation of Christ Iesu, now and for euer. Amen. FINIS.
Now to these three Persons, one Eternal and everliving God, be all honour, praise, power, thanksgiving, ascribed in the congregation of christ Iesu, now and for ever. Amen. FINIS.
av p-acp d crd n2, crd j cc j np1, vbb d n1, n1, n1, n1, vvn p-acp dt n1 pp-f np1 np1, av cc p-acp av. uh-n. fw-la.
