Two sermons One, the curse and crime of Meroz. Preached at the assises at Exon. The other, a sermon of patience. At St Maries in Oxford. By Edward Gee, Doctor in Diuinitie, and chaplaine to his Maiestie. Published since his death, by his two brethren, Iohn Gee and George Gee, ministers of Gods Word.
because they came not to helpe the Lord, to helpe the Lord against the mightie. AS it is the first care of a good Gardener (right Honourable, right Worshipfull,
Because they Come not to help the Lord, to help the Lord against the mighty. AS it is the First care of a good Gardener (right Honourable, right Worshipful,
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For when the Lord had brought his vine out of Aegypt, and had giuen to the people of Israel the land of Canaan, he first and principally charged them that they should vtterly root out the idolatrous Cananites, that they should make no league of friendship with them,
For when the Lord had brought his vine out of Egypt, and had given to the people of Israel the land of Canaan, he First and principally charged them that they should utterly root out the idolatrous Canaanites, that they should make no league of friendship with them,
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but without all compassion, smite and destroy them from the face of the earth, Deut. 7. And this commandement they kept religiously, both vnder the flourishing gouernment of Iosua, and of the Elders also which succeeded him.
but without all compassion, smite and destroy them from the face of the earth, Deuteronomy 7. And this Commandment they kept religiously, both under the flourishing government of Iosua, and of the Elders also which succeeded him.
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and ease had bred securitie, and securitie had brought forth forgetfulnesse of God, and forgetfulnesse of God had caused them to make an impious truce with the cursed Cananites, whom for a little tribute they suffered to liue quietly in the middest of their land:
and ease had bred security, and security had brought forth forgetfulness of God, and forgetfulness of God had caused them to make an impious truce with the cursed Canaanites, whom for a little tribute they suffered to live quietly in the midst of their land:
For in their greatest oppressions, whensoeuer they truely repented and turned vnto the Lord, he raised them vp Iudges, that is to say, rare and extraordinarie Champions, men of valiant and heroicall spirits, which by strong hand deliuered them from their oppressours.
For in their greatest oppressions, whensoever they truly repented and turned unto the Lord, he raised them up Judges, that is to say, rare and extraordinary Champions, men of valiant and heroical spirits, which by strong hand Delivered them from their Oppressors's.
And yet when they called vpon God in their distresse, hee raised vp Debora the Prophetesse, who perswaded Barac the sonne of Abinoam, to take vnto him tenne thousand souldiers of the Tribes of Zebulon and Nepthalye, and with that handfull of men, to encounter that huge Hoste of the Cananites in a pitched field neere vnto the brooke Kishon;
And yet when they called upon God in their distress, he raised up Deborah the Prophetess, who persuaded Barak the son of Abinoam, to take unto him tenne thousand Soldiers of the Tribes of Zebulon and Nepthalye, and with that handful of men, to encounter that huge Host of the Canaanites in a pitched field near unto the brook Kishon;
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In which battaile Iabin was for euer vanquished, the Cananites discomfited, their chariots dismēbred, & their captaine Sisera most dishonourably nayled vnto the ground with a pinne of a Tent strucken through the temples of his head by the hands of Iael, the wife of Heber. And vpon that glorious victorie, Barac and Debora did sing this sweete song of thankesgiuing vnto God, in the fift Chapter of this Booke.
In which battle Iabin was for ever vanquished, the Canaanites discomfited, their chariots dismembered, & their captain Sisera most dishonourably nailed unto the ground with a pin of a Tent strucken through the Temples of his head by the hands of Jael, the wife of Heber. And upon that glorious victory, Barak and Deborah did sing this sweet song of thanksgiving unto God, in the fift Chapter of this Book.
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In which most excellent & triumphant Hymne, as the Authors name is Debora, which signifies a Bee, so doth she bring not onely the sweet hony of praise and thanks-giuing for that glorious victorie,
In which most excellent & triumphant Hymn, as the Authors name is Deborah, which signifies a be, so does she bring not only the sweet honey of praise and thanksgiving for that glorious victory,
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But of all the Israelites that absented themselues, there were none so faultie as the men of Meroz, who dwelling neere vnto Mount Thabor where the field was foughten,
But of all the Israelites that absented themselves, there were none so faulty as the men of Meroz, who Dwelling near unto Mount Mount tabor where the field was foughten,
And therefore this holy Prophetesse doth thunder as it were from heauen a speciall malediction against them, saying, Curse yee Meroz, &c. which words are nothing else but a direfull doome of Debora against the mercilesse Merozites; wherein,
And Therefore this holy Prophetess does thunder as it were from heaven a special malediction against them, saying, Curse ye Meroz, etc. which words Are nothing Else but a direful doom of Deborah against the merciless Merozites; wherein,
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or some other Prophet inspired from aboue, as I expound it, did commaund both the Iudges and the people to pray for the ruine and vtter destruction of Meroz, and of all that dwelt therein.
or Some other Prophet inspired from above, as I expound it, did command both the Judges and the people to pray for the ruin and utter destruction of Meroz, and of all that dwelled therein.
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Now if any man aske whether the command of this Angel be not contrarie to the command of that great Angel of the Couenant, Christ Iesus, who bids vs in the Gospel to blesse them that curse vs,
Now if any man ask whither the command of this Angel be not contrary to the command of that great Angel of the Covenant, christ Iesus, who bids us in the Gospel to bless them that curse us,
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Hence the holy Prophets of God, who being rauished in the Spirit, were carryed vp into heauen vpon the wings of prayer and prophecie, as Elias in a fierie chariot,
Hence the holy prophets of God, who being ravished in the Spirit, were carried up into heaven upon the wings of prayer and prophecy, as Elias in a fiery chariot,
and did behold in the cristall glasse of Gods secret counsaile, who were the incurable enemies of God, destined vnto destruction, could not chuse but with their hearts wish,
and did behold in the crystal glass of God's secret counsel, who were the incurable enemies of God, destined unto destruction, could not choose but with their hearts wish,
and inflamed with a pure zeale of Gods glorie, did pray for the destruction of them, who were alreadie by the Iudge of the whole world appointed vnto death.
and inflamed with a pure zeal of God's glory, did pray for the destruction of them, who were already by the Judge of the Whole world appointed unto death.
And therefore Saint Augustine saith of such propheticall imprecations, that they were rather Verba praedicentium, quàm vota imprecantium, words of prediction, than wishes of malediction.
And Therefore Saint Augustine Says of such prophetical imprecations, that they were rather Verba praedicentium, quàm vota imprecantium, words of prediction, than wishes of malediction.
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But as for vs, who are neither Prophets nor Prophets sonnes, nor haue any extraordinarie gift of Gods Spirit, we may not absolutely wish for the destruction of any,
But as for us, who Are neither prophets nor prophets Sons, nor have any extraordinary gift of God's Spirit, we may not absolutely wish for the destruction of any,
The which zeale of the Leuites in reuenging Gods glorie, did so please the Lord, that for it the curse of Iacob against Leui was turned into a blessing,
The which zeal of the Levites in revenging God's glory, did so please the Lord, that for it the curse of Iacob against Levi was turned into a blessing,
as appeareth by Moses in his Swan-like Song, Deut. 33. And of Leui he said, Let thy Vrim and thy Thummim be with thy holy one who said of his father and mother, I haue not seene them,
as appears by Moses in his Swanlike Song, Deuteronomy 33. And of Levi he said, Let thy Urim and thy Thummim be with thy holy one who said of his father and mother, I have not seen them,
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or how should I detest where the Lord hath not detested? And how farre be wee then from this rule, who are so tender of our owne reputation, that if we be touched neuer so little with the scourge of the toung, we are like that cloyster in Thebes which Plutarch calls NONLATINALPHABET, which for euery word that was spoken in it would giue an eccho of seuen sounds;
or how should I detest where the Lord hath not detested? And how Far be we then from this Rule, who Are so tender of our own reputation, that if we be touched never so little with the scourge of the tongue, we Are like that cloister in Thebes which Plutarch calls, which for every word that was spoken in it would give an echo of seuen sounds;
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But when the name of God is blasphemed, his honour defaced, his precepts neglected, we are muti vt pisces, or if we open our mouthes, our words are smoother then Oyle, and our faces are as cheerefull as if we had found a treasure. Well;
But when the name of God is blasphemed, his honour defaced, his Precepts neglected, we Are muti vt pisces, or if we open our mouths, our words Are smoother then Oil, and our faces Are as cheerful as if we had found a treasure. Well;
the Spirit of God doth curse Meroz, and what was this curse? Surely it was no verbal malediction, but a reall effusion of the wrath of God vpon the Inhabitants of that towne.
the Spirit of God does curse Meroz, and what was this curse? Surely it was no verbal malediction, but a real effusion of the wrath of God upon the Inhabitants of that town.
For though a causelesse curse (as Salomon speaketh, Pro. 26.) be like vnto a Swallow that flyeth from the hand, and lighteth not there whither she was sent;
For though a causeless curse (as Solomon speaks, Pro 26.) be like unto a Swallow that flies from the hand, and lights not there whither she was sent;
yet are the curses of God, and his Prophets, like vnto Ionathans bow and Sauls sword, which returne not emptie from the bloud of the slaine and the fat of the mightie, 2. Sam. 1. Witnesse Elisha, who had no sooner cursed the children of Bethel, but they were by and by deuoured by two Beares out of the desert, 2. King. 2. Witnesse Peter, who had no sooner cursed Ananias and and Sapphira, but they by and by fell downe dead at th'apostles feete, Act. 5. And our Sauiour had no sooner cursed the Figge-tree, Mark. 11. but it by and by withers vnto the ground.
yet Are the curses of God, and his prophets, like unto Ionathans bow and Saul's sword, which return not empty from the blood of the slain and the fat of the mighty, 2. Sam. 1. Witness Elisha, who had no sooner cursed the children of Bethel, but they were by and by devoured by two Bears out of the desert, 2. King. 2. Witness Peter, who had no sooner cursed Ananias and and Sapphira, but they by and by fell down dead At Apostles feet, Act. 5. And our Saviour had no sooner cursed the Fig tree, Mark. 11. but it by and by withers unto the ground.
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And surely the Hebraisme which Debbora vseth in my text, iterating the curse againe and againe, doth manifestly shew that the curse of Meroz was no common or easie imprecation, but anathema maranatha in the highest degree;
And surely the Hebraism which Deborah uses in my text, iterating the curse again and again, does manifestly show that the curse of Meroz was no Common or easy imprecation, but anathema maranatha in the highest degree;
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For how fearefull a thing was it to be cursed by the Lord, whose wordes are as two-edged swords, whose voice is as the voice of thunder: and whose breath is as a Riuer of Brimstone which burneth vnto the bottome of hell? Surely if the sonne of Syrach said truely, that the Mothers curse rooteth out the foundations of the childrens houses:
For how fearful a thing was it to be cursed by the Lord, whose words Are as two-edged swords, whose voice is as the voice of thunder: and whose breath is as a River of Brimstone which burns unto the bottom of hell? Surely if the son of Sirach said truly, that the Mother's curse roots out the foundations of the Children's houses:
then how much more powerfull is the curse of our heauenly Father, whose irefull countenance maketh the earth to tremble, the heauens to bow, the seas to be dried vp, the rockes to rent,
then how much more powerful is the curse of our heavenly Father, whose ireful countenance makes the earth to tremble, the heavens to bow, the Seas to be dried up, the Rocks to rend,
What shall I speake of this, that they were reputed execrable of the people of God, that they were cut off from the Common-wealth of Israel, that they were as Iericho and other Cities of the Cananites, deuoted vnto destruction? So that as the Citie of Rome when they condemned Manlius of treason, vsed this Preface;
What shall I speak of this, that they were reputed execrable of the people of God, that they were Cut off from the Commonwealth of Israel, that they were as Jericho and other Cities of the Canaanites, devoted unto destruction? So that as the city of Room when they condemned Manlius of treason, used this Preface;
but now you are changed and estranged from vs, you are no better then the cursed Cananites. Surely this was verie grieuous to be anathematized by the people of God, but it was not all;
but now you Are changed and estranged from us, you Are no better then the cursed Canaanites. Surely this was very grievous to be anathematized by the people of God, but it was not all;
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for no doubt the consideration of their owne sinne did so lancinate and torment their guiltie consciences, that they had a taste and prelibation of those hellish torments, the fulnesse wherof they did after endure, if they did not repent.
for no doubt the consideration of their own sin did so lancinate and torment their guilty Consciences, that they had a taste and prelibation of those hellish torments, the fullness whereof they did After endure, if they did not Repent.
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This was the heauie weight of the curse of Meroz, whose punishment who so listeth to escape, let him eschew their foule and vgly sinne, which is the second part I promised to declare.
This was the heavy weight of the curse of Meroz, whose punishment who so lists to escape, let him eschew their foul and ugly sin, which is the second part I promised to declare.
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2. Now peraduenture you will marueile why so heauie a iudgement was pronounced against a sinne that may seeme light, because it was but the omission of a dutie they should haue done.
2. Now Peradventure you will marvel why so heavy a judgement was pronounced against a sin that may seem Light, Because it was but the omission of a duty they should have done.
but a monstrous sinne, made and compounded of many others, as the words of my Text doe make manifest. 1. For behold, they came not, and that was slothfulnesse. 2. to helpe, and that was vnmercifulnesse. 3. the Lord; that wickednesse. 4. against the mightie, and that was fearefulnesse.
but a monstrous sin, made and compounded of many Others, as the words of my Text do make manifest. 1. For behold, they Come not, and that was slothfulness. 2. to help, and that was unmercifulness. 3. the Lord; that wickedness. 4. against the mighty, and that was fearfulness.
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nor the beating of so many horses hoofes, nor the skrikes and outcries of such a multitude of men, could once awake from the slumber of sinfull securitie.
nor the beating of so many Horses hoofes, nor the skrikes and Outcries of such a multitude of men, could once awake from the slumber of sinful security.
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Againe, What vnmercifulnesse was it in them to hide themselues from their owne flesh, that is, their brethren, both by nature and by religion, especially in that great danger when their liues lay at stake, their kingdome like to be vsurped,
Again, What unmercifulness was it in them to hide themselves from their own Flesh, that is, their brothers, both by nature and by Religion, especially in that great danger when their lives lay At stake, their Kingdom like to be usurped,
and themselues readie to be deuoured of their gastly and bloudie enemies? Salomon saith, that The mercies of the wicked are meere cruelties, and such indeed was the mercie of these men of Meroz, without loue, without pittie, without the bowells of compassion toward their brethren.
and themselves ready to be devoured of their ghastly and bloody enemies? Solomon Says, that The Mercies of the wicked Are mere cruelties, and such indeed was the mercy of these men of Meroz, without love, without pity, without the bowels of compassion towards their brothers.
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A notable instance whereof we haue in the booke of Hester. For when as Purim was gone out against the Iewes, and Assuerus had made a bloudie decree to root all that Nation vtterly out of his land, noble Mordechay perswaded Hester, to interpose her selfe a mediatrix vnto the King for the safetie of her Country-men the Iewes;
A notable instance whereof we have in the book of Esther. For when as Purim was gone out against the Iewes, and Assuerus had made a bloody Decree to root all that nation utterly out of his land, noble Mordecai persuaded Esther, to interpose her self a mediatrix unto the King for the safety of her Countrymen the Iewes;
who when she feared and cast many doubts, Mordechay did sharpely reply, That if she neglected to relieue the Church and children of God, deliuerance should surely come by some other meanes,
who when she feared and cast many doubts, Mordecai did sharply reply, That if she neglected to relieve the Church and children of God, deliverance should surely come by Some other means,
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and stretched out arme haue deliuered his people, yet should not the vnmercifulnesse of Meroz, haue escaped vengeance, whose hard and flintie hearts either knew not their brethrens miserie;
and stretched out arm have Delivered his people, yet should not the unmercifulness of Meroz, have escaped vengeance, whose hard and flinty hearts either knew not their Brothers' misery;
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But what doe I speake of immanitie? it was no lesse than wicked impietie, not onely because they were cruell against the Lord in that they helped not his children, who are as deare to him as the apple of his eye;
But what do I speak of immanity? it was no less than wicked impiety, not only Because they were cruel against the Lord in that they helped not his children, who Are as deer to him as the apple of his eye;
And what was that but a carnall diffidence, and a foule distrust of Gods mercie? Why did they not remember the wonders which the Lord had done for their Fore-fathers in the land of Aegypt? Had they forgotten the redde sea, the pillar of cloud,
And what was that but a carnal diffidence, and a foul distrust of God's mercy? Why did they not Remember the wonders which the Lord had done for their Forefathers in the land of Egypt? Had they forgotten the red sea, the pillar of cloud,
and by Shamgar from the Philistines, who slew fiue hundred of them with an Oxe goade? Euen so it pleased God by weak instruments to bring mightie things to passe, that the whole honour might redound vnto his name,
and by Shamgar from the philistines, who slew fiue hundred of them with an Ox goad? Eve so it pleased God by weak Instruments to bring mighty things to pass, that the Whole honour might redound unto his name,
and all beene put to the edge of the sword, they should not haue feared them that could haue killed the bodies, but rather him that could throw both bodie and soule into hell fire.
and all been put to the edge of the sword, they should not have feared them that could have killed the bodies, but rather him that could throw both body and soul into hell fire.
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For as the Lord abhorreth all Vterques, such as were they that halted betwixt God and Baal, and they that spake both of the language of Ashdod and Canaan,
For as the Lord abhorreth all Vterques, such as were they that halted betwixt God and Baal, and they that spoke both of the language of Ashdod and Canaan,
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I reade in Liuie, that when the Romans and the Albans were at warres together, a noble man called Metius Suffetius doubting whether would get the vpper hand, ioyned with neither armie,
I read in Alive, that when the Roman and the Albans were At wars together, a noble man called Metius Suffetius doubting whither would get the upper hand, joined with neither army,
which as they knew by the Law of Nature, so doe we know by the Word of God, that in matters of Religion and execution of Iustice, neutralitie is alwaies execrable.
which as they knew by the Law of Nature, so do we know by the Word of God, that in matters of Religion and execution of justice, neutrality is always execrable.
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but you must also succour and relieue your brethren in their good causes, by your substance, by your counsaile, and by your authoritie, which are the golden Talents whereof you must giue an account at the latter day.
but you must also succour and relieve your brothers in their good Causes, by your substance, by your counsel, and by your Authority, which Are the golden Talents whereof you must give an account At the latter day.
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For when the Thrones shall be set in heauen, and the Bookes opened, and the Sonne of man shall hold the great assises of the world, to giue to euerie man according to his workes;
For when the Thrones shall be Set in heaven, and the Books opened, and the Son of man shall hold the great assizes of the world, to give to every man according to his works;
it shall not then so much be inquired, what sinnes thou hast committed, as what dueties thou hast omitted; what euill thou hast done, as what good thou hast left vndone; what acts of crueltie thou hast effected, as what acts of charitie thou hast neglected. It shall then be examined,
it shall not then so much be inquired, what Sins thou hast committed, as what duties thou hast omitted; what evil thou hast done, as what good thou hast left undone; what acts of cruelty thou hast effected, as what acts of charity thou hast neglected. It shall then be examined,
whether thou feddest Christ, when thou sawest him hungrie, and cloathedst Christ, when thou sawest him naked, and visitedst Christ, when thou sawest him imprisoned, and in a word,
whither thou feddest christ, when thou Sawest him hungry, and cloathedst christ, when thou Sawest him naked, and visitedst christ, when thou Sawest him imprisoned, and in a word,
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For perhaps some man will pull mee by the sleeue, and say, Quid Marticum Legibus? What hath a Text of Warres to doe with the affaire of Peace? What is Canaan vnto England? What is Meroz vnto Deuon? Or what is the battle of the Cananites vnto this setled iudgement which is now to begin?
For perhaps Some man will pull me by the sleeve, and say, Quid Marticum Legibus? What hath a Text of Wars to do with the affair of Peace? What is Canaan unto England? What is Meroz unto Devon? Or what is the battle of the Canaanites unto this settled judgement which is now to begin?
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but with the seueritie of the Lawes, against the Romish Cananites, the bloudie Peresites, and the wicked Iebusites which seeke to disturbe the peace of our Israel? Behold our two gracious Princes,
but with the severity of the Laws, against the Romish Canaanites, the bloody Perseus, and the wicked Jebusites which seek to disturb the peace of our Israel? Behold our two gracious Princes,
first Debbora and now Barac, haue for many yeares continued this battle of Iustice, to the comfort of the godly, to the confusion of the wicked, to the wonder and astonishment of the whole World.
First Deborah and now Barak, have for many Years continued this battle of justice, to the Comfort of the godly, to the confusion of the wicked, to the wonder and astonishment of the Whole World.
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For to speake nothing of them that come not at all, whereof some with Reuben abide among the Sheepe-folds to heare the bleating of their flockes, they are couetous; some with Gilead tarrie beyond Iordan, in the greene fields and medowes of their delights, they are voluptuous; some with Dan remaine in ships,
For to speak nothing of them that come not At all, whereof Some with Reuben abide among the Sheepfolds to hear the bleating of their flocks, they Are covetous; Some with Gilead tarry beyond Iordan, in the green fields and meadows of their delights, they Are voluptuous; Some with Dan remain in ships,
and are beyond the Seas, in heart doting vpon their Romish Idols, they are superstitious; some with Meroz, hide themselues at home in the dearne cells of distrust,
and Are beyond the Seas, in heart doting upon their Romish Idols, they Are superstitious; Some with Meroz, hide themselves At home in the dearne cells of distrust,
and they are timerous; How few, I say, of those that doe come to this iudiciarie field, doe come as they ought, with care and conscience to helpe the Lord against the mightie? Nay most part of them (woe is me to tell!) come not to helpe, but to hurt the Lord;
and they Are timorous; How few, I say, of those that do come to this judiciary field, do come as they ought, with care and conscience to help the Lord against the mighty? Nay most part of them (woe is me to tell!) come not to help, but to hurt the Lord;
Yet must you consider that the Cananites are like the Monster Hydra, wherewith Hercules did fight, who when he had cut off one head, another did still arise in his place.
Yet must you Consider that the Canaanites Are like the Monster Hydra, wherewith Hercules did fight, who when he had Cut off one head, Another did still arise in his place.
Wherefore let me beseech you to come and helpe the Lord afresh in this battell. Vp Debbora, arise Barack thou sonne of Abionam, and leade thy captiuitie captiue.
Wherefore let me beseech you to come and help the Lord afresh in this battle. Up Deborah, arise Barack thou son of Abionam, and lead thy captivity captive.
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I know the Lawes of our Land doe deale fauorably with those wilfull Recusants, who will not once come into the Temple with old Simeon, that they might imbrace Christ;
I know the Laws of our Land do deal favorably with those wilful Recusants, who will not once come into the Temple with old Simeon, that they might embrace christ;
But for the Priests and Iesuites, who like the Diuell goe about continually, in secret corners, seeking whom they may deuoure, who labour to withdraw the hearts of the people from their naturall Soueraigne,
But for the Priests and Iesuites, who like the devil go about continually, in secret corners, seeking whom they may devour, who labour to withdraw the hearts of the people from their natural Sovereign,
which if you doe, the blessing of Israel shall light vpon you, and the power of Iabin the Prince of darkenesse shall be much weakened in this our Land. Oh daughter Babylon, worthie to be destroyed, blessed shall he be that taketh thy children,
which if you do, the blessing of Israel shall Light upon you, and the power of Iabin the Prince of darkness shall be much weakened in this our Land. O daughter Babylon, worthy to be destroyed, blessed shall he be that Takes thy children,
Another sort of wicked Cananites there are, no lesse dangerous then the former, I meane those cruell Oppressours, who by their power, riches and friends doe oppresse the poore in the gate;
another sort of wicked Canaanites there Are, no less dangerous then the former, I mean those cruel Oppressors, who by their power, riches and Friends do oppress the poor in the gate;
The glorious Throne of Salomon which was made of Iuory and couered with gold, had stayres to leane vpon, which were NONLATINALPHABET, that is, Lyons, & hands curiously wrought;
The glorious Throne of Solomon which was made of Ivory and covered with gold, had stairs to lean upon, which were, that is, Lyons, & hands curiously wrought;
The silly Sprats beeing vnder the Water, are chased vp and downe by the great gilt heads; and if they spring out of the Sea for feare, they are quickly deuoured of the greedie Seamewes:
The silly Sprats being under the Water, Are chased up and down by the great gilded Heads; and if they spring out of the Sea for Fear, they Are quickly devoured of the greedy Seamews:
Who as they are like those threescore strong men about the bed of Salomon, who had euerie one his sword vpon his thigh for the feare by night, Cant. 3. so should they draw out the sword of their authoritie as farre as they can,
Who as they Are like those threescore strong men about the Bed of Solomon, who had every one his sword upon his thigh for the Fear by night, Cant 3. so should they draw out the sword of their Authority as Far as they can,
how impious is it then to take sees, or to giue any counsell to ouerthrow the truth? Therefore against such I must pronounce the curse of Iude, Woe vnto them for they haue gone in the way of Cain, and runne greedily after the errour of Balaam for reward, and perished in the gain saying of Core.
how impious is it then to take sees, or to give any counsel to overthrow the truth? Therefore against such I must pronounce the curse of Iude, Woe unto them for they have gone in the Way of Cain, and run greedily After the error of balaam for reward, and perished in the gain saying of Core.
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As the Prophet fore told that Manasse should be against Ephraim, and Ephraim against Manasse, and both against Iudah; so is there such pulling and halling in Iuries, that some are for the plaintife, some for the defendant,
As the Prophet before told that Manasseh should be against Ephraim, and Ephraim against Manasseh, and both against Iudah; so is there such pulling and halling in Juries, that Some Are for the plaintiff, Some for the defendant,
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who when they lay their hands vpon the Booke to sweare, would to God they would remember that flying Booke in the 5. of Zacharie, which being twentie cubits long,
who when they lay their hands upon the Book to swear, would to God they would Remember that flying Book in the 5. of Zacharias, which being twentie cubits long,
when I consider that after so many yeares preaching of the Law, as it were with thunder and lightning from mount Sinai, and of preaching the Gospel as from mount Sion, there should be so little account made of swearing and forswearing as yet there is.
when I Consider that After so many Years preaching of the Law, as it were with thunder and lightning from mount Sinai, and of preaching the Gospel as from mount Sion, there should be so little account made of swearing and forswearing as yet there is.
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Oh tell it not in Cath, nay publish it not in the streets of Askelon, lest the daughters of the Philistims reioyce, lest the vncircumcised be glad.
O tell it not in Catholic, nay publish it not in the streets of Ashkelon, lest the daughters of the philistines rejoice, lest the uncircumcised be glad.
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as it were to take vengeance of the wicked, yet, saith hee, fulminantem peierant Iouem, they periured themselues before Iupiter that threatned to be reuenged of their periurie.
as it were to take vengeance of the wicked, yet, Says he, fulminantem peierant Jupiter, they perjured themselves before Iupiter that threatened to be revenged of their perjury.
but by Iehonah the liuing God, (vnto whom all things are naked and open before his eyes) doe notwithstanding either dissemble the truth which they are sworne to reueale;
but by Jehonah the living God, (unto whom all things Are naked and open before his eyes) do notwithstanding either dissemble the truth which they Are sworn to reveal;
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I haue read in Diodorus Siculus an ancient Historian, that the old Aegyptians had their Iudges set forth in imagerie, in such sort, that the chiefest Iudge had a tablet of Saphire stone hanging about his necke, wherein veritie was ingrauen, his eyes were closed,
I have read in Diodorus Siculus an ancient Historian, that the old egyptians had their Judges Set forth in imagery, in such sort, that the chiefest Judge had a tablet of Sapphire stone hanging about his neck, wherein verity was engraved, his eyes were closed,
or hinder the right of the Stranger, the widow, and the Fatherlesse, yea or doe this worke of the Lord negligently, and vnfaithfully, Cursed shall you be in the field, and cursed in the towne;
or hinder the right of the Stranger, the widow, and the Fatherless, yea or do this work of the Lord negligently, and unfaithfully, Cursed shall you be in the field, and cursed in the town;
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AS they that build in friths and armes of the Sea (right Worshipfull and well beloued) doe at a low water fortifie the place with some strong wire to keep away the tide,
AS they that built in friths and arms of the Sea (right Worshipful and well Beloved) do At a low water fortify the place with Some strong wire to keep away the tide,
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as in the raging sea of troubles and afflictions, must in the tranquillitie of their mind, sence themselues with the inexpugnable bulwarke of Patience, lest when crosses doe happen (which happen at one time or other vnto all,) the deepes of heauinesse breaking out, should ouerflow their soules,
as in the raging sea of Troubles and afflictions, must in the tranquillity of their mind, sense themselves with the inexpugnable bulwark of Patience, lest when Crosses do happen (which happen At one time or other unto all,) the deeps of heaviness breaking out, should overflow their Souls,
The which poynt of heauenly wisdome wishing to be rooted in your religious breasts, I haue made choyce of these words of Saint Iames, wherein he doth sweetly comfort the poore Christians of his time, who being as Lillies among the Thornes, were pricked and rent with the iniuries and oppressions of their fellow brethren.
The which point of heavenly Wisdom wishing to be rooted in your religious breasts, I have made choice of these words of Saint James, wherein he does sweetly Comfort the poor Christians of his time, who being as Lilies among the Thorns, were pricked and rend with the injuries and oppressions of their fellow brothers.
And albeit this my Text may seeme to be like vnto that Wine Salomon aduised to giue onely to those that haue griefe of heart, that drinking they may forget their pouertie, and remember their miserie no more;
And albeit this my Text may seem to be like unto that Wine Solomon advised to give only to those that have grief of heart, that drinking they may forget their poverty, and Remember their misery no more;
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yet, if by your patient attention you shall shew that you loue and imbrace this excellent vertue of patience, I shal, by the assistance of Gods Spirit, make it plain, that euerie one which heareth mee, may receiue some wholsome instruction out of this Text, wherein there be contained
yet, if by your patient attention you shall show that you love and embrace this excellent virtue of patience, I shall, by the assistance of God's Spirit, make it plain, that every one which hears me, may receive Some wholesome instruction out of this Text, wherein there be contained
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hee therefore meeteth with that exception by a double reason, the one taken from the example of Husbandmen who doe patiently waite for the former and later raine, to receiue onely the fruit of the earth:
he Therefore meeteth with that exception by a double reason, the one taken from the Exampl of Husbandmen who do patiently wait for the former and later rain, to receive only the fruit of the earth:
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the reddition of which comparison being implyed, is, that we should much more patiently expect the great haruest of the Lord, wherein we that now gee weeping and sow precious seede, shall ioyfully reape the blessed sheaues of immortalitie.
the reddition of which comparison being employed, is, that we should much more patiently expect the great harvest of the Lord, wherein we that now gee weeping and sow precious seed, shall joyfully reap the blessed sheaves of immortality.
and so iterateth his exhortation, incouraging them to be patient, and to settle their hearts. This I take to be the true meaning and most naturall analysis of my Text:
and so iterateth his exhortation, encouraging them to be patient, and to settle their hearts. This I take to be the true meaning and most natural analysis of my Text:
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all the parts whereof I intend not particularly to handle at this time, but in the exhortation to insert the reasons, being as it were the sinewes and bones wherein the strength and vigour of the exhortation doth consist.
all the parts whereof I intend not particularly to handle At this time, but in the exhortation to insert the Reasons, being as it were the sinews and bones wherein the strength and vigour of the exhortation does consist.
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First then wee must vnderstand, that this holy patience whereunto the Apostle doth stirre vs vp, is not a quiet sufferance of euils arising either from a sencelesse stupiditie of the mind which is but brutish,
First then we must understand, that this holy patience whereunto the Apostle does stir us up, is not a quiet sufferance of evils arising either from a senseless stupidity of the mind which is but brutish,
but it is a sacred vertue and slip of charitie, engraffed in vs by the holy Ghost, wherby we entirely submitting our wils vnto the will of God, doe chearefully beare all wrongs, crosses,
but it is a sacred virtue and slip of charity, engrafted in us by the holy Ghost, whereby we entirely submitting our wills unto the will of God, do cheerfully bear all wrongs, Crosses,
The which heroicall vertue being farre aboue the reach of mans naturall powers, it pleased the Lord to teach by a rare example, the wonder and astonishment of all ages.
The which heroical virtue being Far above the reach of men natural Powers, it pleased the Lord to teach by a rare Exampl, the wonder and astonishment of all ages.
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What contumelies did he suffer? what iniuries did he endure? what torments did he beare? and yet neuer complained, but stood as a harmelesse Sheepe before the Shearer, not opening his mouth.
What Contumelies did he suffer? what injuries did he endure? what torments did he bear? and yet never complained, but stood as a harmless Sheep before the Shearer, not opening his Mouth.
yet was not he touched with any sparke of anger against his persecutors, but mildly prayed in their behalfe, Father, forgiue them, for they know not what they doe.
yet was not he touched with any spark of anger against his persecutors, but mildly prayed in their behalf, Father, forgive them, for they know not what they do.
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O more then admirable patience of the Sonne of GOD, whose constant enduring of that bloudie baptisme, cannot but animate the faithfull souldiers of Christ manfully to incounter with all difficulties whatsoeuer.
Oh more then admirable patience of the Son of GOD, whose constant enduring of that bloody Baptism, cannot but animate the faithful Soldiers of christ manfully to encounter with all difficulties whatsoever.
And the holy Ghost, in like sort, to incourage vs patiently to endure all the calamities of this life, doth poynt vnto the bloudie passions of our Messias. And hence it is that Peter proclaimeth, Christ hath suffered for vs, leauing vs an example that wee should follow his steps.
And the holy Ghost, in like sort, to encourage us patiently to endure all the calamities of this life, does point unto the bloody passion of our Messias. And hence it is that Peter proclaims, christ hath suffered for us, leaving us an Exampl that we should follow his steps.
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In which steps all the blessed Martyrs and Confessors, the Ancient-bearers of our Faith and dubbed Knights of the holy Ghost (as Nissen calleth them) haue troden, not louing their liues vnto the death;
In which steps all the blessed Martyrs and Confessors, the Ancient-bearers of our Faith and dubbed Knights of the holy Ghost (as Nissen calls them) have trodden, not loving their lives unto the death;
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but constantly enduring, some of them to be consumed in the fire, some of them to be scalded with boyling lead, some of them to be torne in pieces with the racke, some of them to be ground in the teeth of wild beasts;
but constantly enduring, Some of them to be consumed in the fire, Some of them to be scalded with boiling led, Some of them to be torn in Pieces with the rack, Some of them to be ground in the teeth of wild beasts;
and all of them to shed their bloud for the profession of this faith, which hath beene disseminated into all parts of the world, especially by the constancie of their profession.
and all of them to shed their blood for the profession of this faith, which hath been disseminated into all parts of the world, especially by the constancy of their profession.
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I will leaue that part of patience which is exercised in persecutions, and speake of that whereof we haue continuall vse now in the peace and quietnesse of the Church;
I will leave that part of patience which is exercised in persecutions, and speak of that whereof we have continual use now in the peace and quietness of the Church;
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though Plotinus speake of vertues, both purgatoriae and purgati animi, yet neither of them both could thus farre cleare the sight of vnderstanding, to know that euerie motion of wrath is a sinne;
though Plotinus speak of Virtues, both purgatoriae and purgati animi, yet neither of them both could thus Far clear the sighed of understanding, to know that every motion of wrath is a sin;
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And yet our Sauiour did not onely command them, but demonstrate them also by the example of our Father in the Heauens, who showers down his blessings vpon both good and bad, his friends and his foes.
And yet our Saviour did not only command them, but demonstrate them also by the Exampl of our Father in the Heavens, who showers down his blessings upon both good and bad, his Friends and his foes.
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and Scylla, the Romaine Captaine may be noted of vanitie, who thought it a great glorie to haue it engrauen vpon his tombe, That neuer any man exceeded him in doing mischiefe vnto his enemies.
and Scylla, the Roman Captain may be noted of vanity, who Thought it a great glory to have it engraved upon his tomb, That never any man exceeded him in doing mischief unto his enemies.
Cato, the Censour, was wont to say, not so much vpon pride, as being conscious of his owne knowledge, that if other men offended they were to be borne with,
Cato, the Censor, was wont to say, not so much upon pride, as being conscious of his own knowledge, that if other men offended they were to be born with,
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Placabilitie and meekenesse should alwaies attend vpon wisdome, euen as the Virgines followed the Queene in a vesture of Needle-worke, Ps. 45. And therefore Saint Iames in the third Chapter of this Epistle asketh, Is any man wise and endued with knowledge amongst you? Let him shew by good conuersation his workes in meekenesse of wisdome.
Placability and meekness should always attend upon Wisdom, even as the Virgins followed the Queen in a vesture of Needlework, Ps. 45. And Therefore Saint James in the third Chapter of this Epistle asks, Is any man wise and endued with knowledge among you? Let him show by good Conversation his works in meekness of Wisdom.
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For Xenophon hath well obserued in the Preface of his Historie, that men are more bitter and trouble some vnto their rulers than any flocke of Sheepe or heard of Cattell vnto their leaders;
For Xenophon hath well observed in the Preface of his History, that men Are more bitter and trouble Some unto their Rulers than any flock of Sheep or herd of Cattle unto their leaders;
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which Moses the mildest man that euer was proued to be true, whose patience was so moued with the vntowardnesse of his vnruly multitude, that when he came out of the Mount Horeb, hauing talked so familiarly with God that his face shone as the Sunne;
which Moses the Mildest man that ever was proved to be true, whose patience was so moved with the untowardness of his unruly multitude, that when he Come out of the Mount Horeb, having talked so familiarly with God that his face shone as the Sun;
how doest thou obay his Commandement, who said, Auenge not your selues, but giue place vnto wrath? for it is written, Vengeance is mine, and I will repay, saith the Lord, Ro. 12. Yea much more blame worthy art thou,
how dost thou obey his Commandment, who said, Avenge not your selves, but give place unto wrath? for it is written, Vengeance is mine, and I will repay, Says the Lord, Ro. 12. Yea much more blame worthy art thou,
and thou wilt not so much labour to wrest other mens wils vnto thine, as to compose and submit thine owne will vnto Gods, which is, that lenitie and moderation should be knowne vnto all men, Philip. 4. where the Apostle vseth the word NONLATINALPHABET, which signifieth, that wee should deale with our brethren,
and thou wilt not so much labour to wrest other men's wills unto thine, as to compose and submit thine own will unto God's, which is, that lenity and moderation should be known unto all men, Philip. 4. where the Apostle uses the word, which signifies, that we should deal with our brothers,
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When Caius Caesar was Dictator in Rome, and Metellus the Tribune in a matter resisted his will, Caesar being not a whit offended, replyed, Nunquā. efficies vt iam Caesaris mereare, Thou shalt neuer prouoke Caesar to be angrie at thee.
When Caius Caesar was Dictator in Room, and Metellus the Tribune in a matter resisted his will, Caesar being not a whit offended, replied, Nunquā. efficies vt iam Caesaris mereare, Thou shalt never provoke Caesar to be angry At thee.
And shall not a Christian Gouernour who hath vanquished the powers of darkenesse, and subdued many legions of Diuels, carrie himselfe farre more vprightly then once to thinke of hurting or molesting them that be vnder his iurisdiction? especially considering that the iudge is at the doore, readie to drop downe the viols of vengeance vpon their heads, who will needes take vengeance out of his hands.
And shall not a Christian Governor who hath vanquished the Powers of darkness, and subdued many legions of Devils, carry himself Far more uprightly then once to think of hurting or molesting them that be under his jurisdiction? especially considering that the judge is At the door, ready to drop down the viols of vengeance upon their Heads, who will needs take vengeance out of his hands.
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Some Philosophers doe write, that the Bee in stinging doth with such violence thrust out her sting, that whiles she labours to hurt her enemy, she destroyes her selfe;
some Philosophers do write, that the Bee in stinging does with such violence thrust out her sting, that while she labours to hurt her enemy, she Destroys her self;
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for we know (my Brethren) that he who seeketh to hurt any of the children of men (although his enemie) doth not onely disarme himselfe of his spirituall weapons,
for we know (my Brothers) that he who seeks to hurt any of the children of men (although his enemy) does not only disarm himself of his spiritual weapons,
So that we had need (as our Sauiour willeth his Apostles) by patience to possesse our soules, without which we shall euerie moment lose and make shipwracke thereof.
So that we had need (as our Saviour wills his Apostles) by patience to possess our Souls, without which we shall every moment loose and make shipwreck thereof.
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as any mans loynes? who whippeth thee not with roddes, but with scorpions. Here then thou must beware of hating him whom the Lord hath placed ouer thee,
as any men loins? who whippeth thee not with rods, but with scorpions. Here then thou must beware of hating him whom the Lord hath placed over thee,
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Quid odisset Clodium Milo materiam ac segetem suae gloriae, saith Tullie, How could Milo hate Clodius who was the matter and the subiect of his glorie? And wilt thou being a Christian, hate him who is the matter of thy eternall glorie,
Quid odisset Clodium Milo Materiam ac segetem suae Glory, Says Tullie, How could Milo hate Clodius who was the matter and the Subject of his glory? And wilt thou being a Christian, hate him who is the matter of thy Eternal glory,
if thou endure it for Christs sake? nay, rather take the aduice of the wise Preacher, Eccl. 10. When the spirit of thy ruler is incensed against thee, containe thy selfe modestly within thy dutie.
if thou endure it for Christ sake? nay, rather take the Advice of the wise Preacher, Ecclesiastes 10. When the Spirit of thy ruler is incensed against thee, contain thy self modestly within thy duty.
Remember how the soules of Martyrs which lay vnder the altar, Apoc. 6. cried, saying, How long, Lord, which are holy and true, doest thou not iudge and auenge our bloud on them that dwell on the earth? but it was replyed, That they should rest for a little season vntill the number of their fellow-brethren was fulfilled.
remember how the Souls of Martyrs which lay under the altar, Apocalypse 6. cried, saying, How long, Lord, which Are holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? but it was replied, That they should rest for a little season until the number of their Fellow brethren was fulfilled.
But because infinite are the occasions of iarring and discontentment amongst priuate men, which being esteemed as iniuries, doe stir vp choller & debate, let vs consider the cōmandement of Christ [ that we should loue one another:
But Because infinite Are the occasions of jarring and discontentment among private men, which being esteemed as injuries, do stir up choler & debate, let us Consider the Commandment of christ [ that we should love one Another:
but straight-waies followed the whole Quire of Apostles and Euangelists, descanting the same Lesson, and filling euerie Page of their Epistles and Gospels with precepts of Charitie.
but straightways followed the Whole Choir of Apostles and Evangelists, descanting the same lesson, and filling every Page of their Epistles and Gospels with Precepts of Charity.
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And herehence it is, that Paul weauing as it were for vs a rich and glorious garment of the purple wooll of the meeke Lambe of God, commandeth vs to put on the bowels of mercie, kindnesse, humblenesse of minde, meekenesse, patience, forbearing one another,
And herehence it is, that Paul weaving as it were for us a rich and glorious garment of the purple wool of the meek Lamb of God, commands us to put on the bowels of mercy, kindness, humbleness of mind, meekness, patience, forbearing one Another,
and formuniment also to defend vs from wrongs. For he that hath those two vertues, NONLATINALPHABET and NONLATINALPHABET, Gentlenesse, and Longanimitie, will doe no wrong,
and formuniment also to defend us from wrongs. For he that hath those two Virtues, and, Gentleness, and Longanimity, will do no wrong,
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nay the fumes arising from their testie and boyling stomacks, do so disturbe their heads, the seate and throne of iudgement, that euerie trifle seemeth an iniurie to be prosecuted by rigor of Law, nay by fire and sword;
nay the fumes arising from their testy and boiling stomachs, do so disturb their Heads, the seat and throne of judgement, that every trifle seems an injury to be prosecuted by rigor of Law, nay by fire and sword;
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I deny not but if thou see that thy forbearance doth make thy enemie still more insolent, insomuch that the Poets saying doth come to passe, Veterem ferendo iniuriam inuitas nouam, By bearing the old iniurie thou drawest on a new:
I deny not but if thou see that thy forbearance does make thy enemy still more insolent, insomuch that the Poets saying does come to pass, Veterem ferendo iniuriam inuitas nouam, By bearing the old injury thou drawest on a new:
Yea, but what if thou canst get no redresse by the Law? What if a mightier than thy selfe oppresse thee? What if the mind of the Iudges be not set vpon equitie and right,
Yea, but what if thou Canst get no redress by the Law? What if a Mightier than thy self oppress thee? What if the mind of the Judges be not Set upon equity and right,
but turne Iustice into Wormewood, and repell the iust complaint of the poore? Sure if this come to passe, it is no wonder, beeing a vanitie as old as Salomon. I haue seene (saith he) the place of iudgement where was wickednesse,
but turn justice into Wormwood, and repel the just complaint of the poor? Sure if this come to pass, it is no wonder, being a vanity as old as Solomon. I have seen (Says he) the place of judgement where was wickedness,
and the place of iustice where was iniquitie, Eccles. 3. And therefore himselfe giues an Antidote against the poyson, cap. 5. If in a Countrie thou seest the oppression of the poore,
and the place of Justice where was iniquity, Eccles. 3. And Therefore himself gives an Antidote against the poison, cap. 5. If in a Country thou See the oppression of the poor,
Satis idoneus est patientiae sequester Deus, si iniuriam deposueris penes eum, vltor est, si damnum restitutor est, si dolorem medicus est, si mortem resuscitator est;
Satis Idoneus est patientiae sequester Deus, si iniuriam deposueris penes Eum, Vltor est, si damnum restitutor est, si dolorem medicus est, si mortem resuscitator est;
the remembrance whereof makes vs to beare all oppression and tribulation with alacritie, knowing that these light afflictions which continue but for a moment, doe bring with them a farre more excellent and eternall weight of glorie.
the remembrance whereof makes us to bear all oppression and tribulation with alacrity, knowing that these Light afflictions which continue but for a moment, do bring with them a Far more excellent and Eternal weight of glory.
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Which kind of conflict, mans nature will better endure, if he doe consider, that his case who doth harme his brother, is farre worse then he that receiueth wrong as Chrysostome doth well obserue.
Which kind of conflict, men nature will better endure, if he do Consider, that his case who does harm his brother, is Far Worse then he that receiveth wrong as Chrysostom does well observe.
Was not the adulterous wife of Potiphar, though ietting in her Palace, farre more wretched and worse tormented then Ioseph in the Stockes? Was not wicked Ahab in more miserable estate,
Was not the adulterous wife of Potiphar, though jetting in her Palace, Far more wretched and Worse tormented then Ioseph in the Stocks? Was not wicked Ahab in more miserable estate,
and remembred that though his good name were abused, yet the Lord would, through his constant enduring, make his righteousnesse as cleare as the light,
and remembered that though his good name were abused, yet the Lord would, through his constant enduring, make his righteousness as clear as the Light,
He that withdraweth his eare from hearing the Word, his Prayer is abhominable? Witnesse the practise of godly life, which if it be impatiently broken off, doth heare, The dogge is returned to his vomit, and the Sow that was washed to the wallowing in the myre.
He that withdraweth his ear from hearing the Word, his Prayer is abominable? Witness the practice of godly life, which if it be impatiently broken off, does hear, The dog is returned to his vomit, and the Sow that was washed to the wallowing in the mire.
Witnesse our inuocation and prayers, which, as Austin notes vpon the 88. Psalm, are many times repelled of God, that as a flame of fire which is blowne backward, they may returne and be more ardent;
Witness our invocation and Prayers, which, as Austin notes upon the 88. Psalm, Are many times repelled of God, that as a flame of fire which is blown backward, they may return and be more Ardent;
Witnesse our hope, which though it be the Anchor of the soule, yet is patience the cable which ties it fast vnto the ioyes of Heauen, as Paul witnesseth:
Witness our hope, which though it be the Anchor of the soul, yet is patience the cable which ties it fast unto the Joys of Heaven, as Paul Witnesseth:
If we hope for that we see not, we doe with patience abide for it, Rom. 8. And therefore if patience bee taken away, the ship of Faith must needes be ouerthrowne and dashed vpon the rockes of despaire.
If we hope for that we see not, we do with patience abide for it, Rom. 8. And Therefore if patience be taken away, the ship of Faith must needs be overthrown and dashed upon the Rocks of despair.
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For albeit wee are taught out of Gods Word, that our heauenly Father doth chastise those sonnes whom hee will receiue, but lets the Bastards and Runnagates goe free;
For albeit we Are taught out of God's Word, that our heavenly Father does chastise those Sons whom he will receive, but lets the Bastards and Runagates go free;
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albeit GOD himselfe hath promised that hee will not fayle his People, neither forsake his Inheritance, yet such is our impatient nature, that wee are readie to murmure at GOD, either because he sends vs such afflictions,
albeit GOD himself hath promised that he will not fail his People, neither forsake his Inheritance, yet such is our impatient nature, that we Are ready to murmur At GOD, either Because he sends us such afflictions,
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Which word doth excellently expresse that setling of the mind, and quietnesse of affections, which in their tribulation the children of GOD must enioy.
Which word does excellently express that settling of the mind, and quietness of affections, which in their tribulation the children of GOD must enjoy.
Hee that is slow to anger is better than the mightie Man, and hee that ruleth his owne minde is better than he that winneth a Citie, Prou. 16. Behold what variety of euill tydings,
He that is slow to anger is better than the mighty Man, and he that Ruleth his own mind is better than he that wins a city, Prou. 16. Behold what variety of evil tidings,
Oh loathsome Lazar, full of sore boyles from the sole of his foote vnto the crowne of his head, able to haue made patience it selfe waspish and testie;
O loathsome Lazar, full of soar boils from the sole of his foot unto the crown of his head, able to have made patience it self waspish and testy;
and yet though his wife, as bellowes of impatience, did counsaile him to curse GOD and die, yet did he not sinne with his lippes, but mildly replyes, Thou speakest like a foolish Woman;
and yet though his wife, as bellows of impatience, did counsel him to curse GOD and die, yet did he not sin with his lips, but mildly replies, Thou Speakest like a foolish Woman;
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What? shall we receiue good at the hand of GOD, and not receiue euill? Yea though his friends like prickes and thornes in his side, did euer pierce his afflicted soule;
What? shall we receive good At the hand of GOD, and not receive evil? Yea though his Friends like pricks and thorns in his side, did ever pierce his afflicted soul;
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and shall we (my Brethren) who haue much more occasions of comfort than this man had, be deiected by pouertie, by sicknesse, by death of friends, by oppression,
and shall we (my Brothers) who have much more occasions of Comfort than this man had, be dejected by poverty, by sickness, by death of Friends, by oppression,
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or by any other discontentment? We know, that as men doe cause their finest linnens which they weare next vnto their skinnes, to bee continually washen and wrenched, that they may be pure and cleane from filth,
or by any other discontentment? We know, that as men do cause their Finest linens which they wear next unto their skins, to be continually washen and wrenched, that they may be pure and clean from filth,
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euen so, the Lord of Hostes doth afflict his dearest children (whom he will take vp into his owne bosome) that they may be cleansed from sinne and pollution of the flesh;
even so, the Lord of Hosts does afflict his dearest children (whom he will take up into his own bosom) that they may be cleansed from sin and pollution of the Flesh;
And why then doe not we reioyce in all distresses, seeing we are purged therby as by a scouring sope and purified as the Gold and siluer in the fire, that so we may be made fit for him that is puritie and holinesse it selfe?
And why then do not we rejoice in all Distresses, seeing we Are purged thereby as by a scouring soap and purified as the Gold and silver in the fire, that so we may be made fit for him that is purity and holiness it self?
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Oh, but thou thinkest that the Lord who hath said, Many are the troubles of the righteous, but he will deliuer them out of all, is too too slow in performing his promise vnto thee,
O, but thou Thinkest that the Lord who hath said, Many Are the Troubles of the righteous, but he will deliver them out of all, is too too slow in performing his promise unto thee,
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and the time of the pay comes after, why then doest thou craue thy hire before thou hast done thy worke? If thy seruant would needes be payed before hand, thou wouldest be offended with him,
and the time of the pay comes After, why then dost thou crave thy hire before thou hast done thy work? If thy servant would needs be paid before hand, thou Wouldst be offended with him,
and shall not God be offended with thee, that art so hastie with him who is veritie it selfe? A worthie place to represse the festination of your diffident nature which loues no delay,
and shall not God be offended with thee, that art so hasty with him who is verity it self? A worthy place to repress the festination of your diffident nature which loves no Delay,
When the Disciples of Christ were hastie to know the time of their Masters glorie, he puts them off with a long ••iade of troubles, which they were first to endure, Mat. 24. And after his resurrection, pricked with the same desire, they asked, Master wilt thou at this time restore the Kingdome vnto Israel? but he repels them with a checke:
When the Disciples of christ were hasty to know the time of their Masters glory, he puts them off with a long ••iade of Troubles, which they were First to endure, Mathew 24. And After his resurrection, pricked with the same desire, they asked, Master wilt thou At this time restore the Kingdom unto Israel? but he repels them with a check:
implying that they should patiently rely vpon GODS promises, and perseuer to expect the performance thereof vnto the end, without curious inquiring after the time.
implying that they should patiently rely upon GOD'S promises, and persever to expect the performance thereof unto the end, without curious inquiring After the time.
how did the Lord post him ouer, and all for the exercise of his Faith? Though the Lord promised him that hee would make him a great Nation, when he came out of Vr of the Chaldees, yet was the performance of that promise deferred more then twentie yeares;
how did the Lord post him over, and all for the exercise of his Faith? Though the Lord promised him that he would make him a great nation, when he Come out of Vr of the Chaldees, yet was the performance of that promise deferred more then twentie Years;
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when he saw the dreame of the heauenly Ladder, yet what difficulties had his faith to striue with, a churlish vnkle vnder whom he serued a long prentiship, a bloudie brother seeking to take away his life, a poore estate to bee a silly Shepheard;
when he saw the dream of the heavenly Ladder, yet what difficulties had his faith to strive with, a churlish uncle under whom he served a long prenticeship, a bloody brother seeking to take away his life, a poor estate to be a silly Shepherd;
and notwithstanding all these hinderances, he firmely claue vnto the promise of GOD, and striuing with the Angel, was called Israel, preuayling with GOD.
and notwithstanding all these hindrances, he firmly clave unto the promise of GOD, and striving with the Angel, was called Israel, prevailing with GOD.
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And shall not we (who haue the Kingdome of heauen plainely see before vs, without veile or couering) farre more patiently abide all the tempests and stormes of this life,
And shall not we (who have the Kingdom of heaven plainly see before us, without veil or covering) Far more patiently abide all the tempests and storms of this life,
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for the excellent glorie which is reuealed vnto vs by the comming of the Messiah? Shall wee not be followers of them, who by Faith and Patience doe inherite the promises?
for the excellent glory which is revealed unto us by the coming of the Messiah? Shall we not be followers of them, who by Faith and Patience do inherit the promises?
and cold, raine, and snow in the Woods and Deserts, and expect many a long day before they can catch the spoyles they seeke after? How doth the Merchant cut the dangerous Seas in perill of Ship wracke euery houre? what tediousnesse doth he suffer? what lothsomnesse doth he suftaine before he can bring home the costly Merchandice and price from the Indies? What dangers doth the Warrier vndertake? what blowes and wounds doth he quietly put vp? what long sieges doth he abide before he can take the sconce or citie of his enemie? And shall not we be lesse wearie,
and cold, rain, and snow in the Woods and Deserts, and expect many a long day before they can catch the spoils they seek After? How does the Merchant Cut the dangerous Seas in peril of Ship wrack every hour? what tediousness does he suffer? what loathsomeness does he suftaine before he can bring home the costly Merchandise and price from the Indies? What dangers does the Warrior undertake? what blows and wounds does he quietly put up? what long sieges does he abide before he can take the sconce or City of his enemy? And shall not we be less weary,
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and more patiently suffer all hardnesse to obtaine celestiall Ierusalem, whose shining is like vnto a stone most precious, as a Iaspir stone, ele•re as Crystall; to get that Pearle which a man should sell all that be hath to buy;
and more patiently suffer all hardness to obtain celestial Ierusalem, whose shining is like unto a stone most precious, as a Inspire stone, ele•re as Crystal; to get that Pearl which a man should fell all that be hath to buy;
But here it may be demaunded, why Iames stirring vs vp vnto Patience, vseth as a Motiue, the day of the Lord, and not rather, the day of our death, wherein we sooner receiue the fruit of our sufferings?
But Here it may be demanded, why James stirring us up unto Patience, uses as a Motive, the day of the Lord, and not rather, the day of our death, wherein we sooner receive the fruit of our sufferings?
neither doth this place make ought for their opinion, who fondly thinke that the soules of the Righteous departed, doe sleepe, feeling neither weyle nor woe vntill the latter day;
neither does this place make ought for their opinion, who fondly think that the Souls of the Righteous departed, do sleep, feeling neither weyle nor woe until the latter day;
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Oh consider, that this world is like vnto a field of Corne, wherein the Blew-bottles, and Gouldings with their goodly colours, doe out-face the purest Wheat:
O Consider, that this world is like unto a field of Corn, wherein the Blew-bottles, and Gouldings with their goodly colours, do outface the Purest Wheat:
but stay vntill the great Haruest, when the Angels shall come with their sicles to reape, and then shalt thou see those glorious Weedes bound in bundles, and burned with vnquenchable fire;
but stay until the great Harvest, when the Angels shall come with their sickles to reap, and then shalt thou see those glorious Weeds bound in bundles, and burned with unquenchable fire;
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but stay vntill the Sommer, when the Sunne of Righteousnesse that appeareth meeke and gentle in Virgo, shall enter into Leo, and then shalt thou see the Grasse burned vp, but the Trees which are planted by the Riuers of Water, to be transplanted into the heanens,
but stay until the Summer, when the Sun of Righteousness that appears meek and gentle in Virgo, shall enter into Leo, and then shalt thou see the Grass burned up, but the Trees which Are planted by the rivers of Water, to be transplanted into the Heavens,
Oh stay vntill the end, and thou shalt see iudgement reduced vnto iustice, as Dauid speaketh in the 94. Psalme. And all them that are true of Heart aduanced.
O stay until the end, and thou shalt see judgement reduced unto Justice, as David speaks in the 94. Psalm. And all them that Are true of Heart advanced.
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Nay, it plainely affirmes, that GOD would haue it vnknowne, to the end we should alwaies be in readinesse, watching with our loynes girt, and our lampes in our hand.
Nay, it plainly affirms, that GOD would have it unknown, to the end we should always be in readiness, watching with our loins girded, and our lamps in our hand.
And therefore CHRIST IESVS being desired of his Disciples to tell them some signes when this day should come, told them, That none might certainly presage the day, yeare, or any other time;
And Therefore CHRIST JESUS being desired of his Disciples to tell them Some Signs when this day should come, told them, That none might Certainly presage the day, year, or any other time;
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But because the World doth now swarme with those euill seruants, who say in their hearts, Our Master doth deferre his comming, and beginne to smite their fellowes,
But Because the World does now swarm with those evil Servants, who say in their hearts, Our Master does defer his coming, and begin to smite their Fellows,
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and in an houre when they are not aware, and cut them off, and giue them their portion with Hypocrites in the Lake wherein is nothing but weeping and gnashing of Teeth.
and in an hour when they Are not aware, and Cut them off, and give them their portion with Hypocrites in the Lake wherein is nothing but weeping and gnashing of Teeth.
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And because wee are fallen indeed into the latter dayes, and into the times of mockers, and scornefull Epicures, walking after their lusts, and saying, Where is the promise of his comming? for since the Fathers died, all things continue alike:
And Because we Are fallen indeed into the latter days, and into the times of mockers, and scornful Epicureans, walking After their Lustiest, and saying, Where is the promise of his coming? for since the Father's died, all things continue alike:
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but your redemption from all the miseries of this life, which Paul calleth NONLATINALPHABET, Ephes. 1. A redemption of libertie by the glorious appearing of Christ, which cannot possibly be farre off.
but your redemption from all the misery's of this life, which Paul calls, Ephesians 1. A redemption of liberty by the glorious appearing of christ, which cannot possibly be Far off.
Some Mathematicians are of opinion, that the Sun is approached vnto vs, and holdeth his course in the firmament neerer vnto the earth by many thousand miles, than it did heretofore time;
some Mathematicians Are of opinion, that the Sun is approached unto us, and holds his course in the firmament nearer unto the earth by many thousand miles, than it did heretofore time;
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but the Grapes of Sodome, such as must come in the last dayes, to wit, Selfe-louers, couetous persons, boasters, proud, cursed speakers, disobedient to parents, vnthankfull, vnholy, without naturall affection, truce-breakers, false accusers, intemperate, fierce, no louers at all of them that be good, traytors, headie, high-minded, louers of pleasures more then louers of GOD, hauing a shew of godlinesse, but denying the power thereof;
but the Grapes of Sodom, such as must come in the last days, to wit, Self-lovers, covetous Persons, boaster's, proud, cursed Speakers, disobedient to Parents, unthankful, unholy, without natural affection, Truce-breakers, false accusers, intemperate, fierce, no lovers At all of them that be good, Traitors, heady, High-minded, lovers of pleasures more then lovers of GOD, having a show of godliness, but denying the power thereof;
these clusters doe hang vpon euerie hedge, and who then will thinke but the Sommer and Vintage is at hand? If we looke for fearefull signes from aboue, we haue seene the Sunne darkened and the Moone lose her light,
these clusters do hang upon every hedge, and who then will think but the Summer and Vintage is At hand? If we look for fearful Signs from above, we have seen the Sun darkened and the Moon loose her Light,
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but onely that ioyfull Epilogue of all Visions, in the 20. Chapter, wherein a white Throne being placed in the Heauens, the Sonne of man iudgeth both the quicke and the dead.
but only that joyful Epilogue of all Visions, in the 20. Chapter, wherein a white Throne being placed in the Heavens, the Son of man Judgeth both the quick and the dead.
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