Publisher: Printed by Cantrell Legge printer to the Vniuersitie of Cambridge 1609 And are to be sold by Samuel Macham in Pauls Churchyard at the signe of the Bulls head London
Fight (saide he) neither with small nor great, saue onely against the King of Israel. He knew, that the King beeing once slaine, the whole armie would the sooner be discomfited.
Fight (said he) neither with small nor great, save only against the King of Israel. He knew, that the King being once slain, the Whole army would the sooner be discomfited.
Many and great are the sinnes of this generation, and (as it was said of Sodom ) the crie of them is come vp before the Lord: But there is one grand-sinne, vpon which all the rest haue their dependance, which,
Many and great Are the Sins of this generation, and (as it was said of Sodom) the cry of them is come up before the Lord: But there is one grand-sinne, upon which all the rest have their dependence, which,
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if we whose office it is to fight the good fight of faith, might be so happie as to subdue, doubtlesse we should see Sathan fall downe from heauen like lightning ,
if we whose office it is to fight the good fight of faith, might be so happy as to subdue, doubtless we should see Sathan fallen down from heaven like lightning,
as a smooth stone, by which I may (if the Lord shall please so to blesse my leuelling) smite this Goliath in the forehead, and make it to fall groneling to the earth which euery where,
as a smooth stone, by which I may (if the Lord shall please so to bless my levelling) smite this Goliath in the forehead, and make it to fallen groneling to the earth which every where,
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Againe it is saide, that Abraham laughed when God promised him a sonne, which generally is interpreted to be that Reioycing of his in the Day of Christ, which our Sauiour himselfe reporteth of him for which cause Izhak had his name giuen him by Gods appointment as a memoriall thereof, it beeing as much to say in English as Laughter. When the Lord brought againe the captiuitie of Zion (said the thankefull people after the returne frō Babylon) then was our mouth filled with Laughter .
Again it is said, that Abraham laughed when God promised him a son, which generally is interpreted to be that Rejoicing of his in the Day of christ, which our Saviour himself Reporteth of him for which cause Isaac had his name given him by God's appointment as a memorial thereof, it being as much to say in English as Laughter. When the Lord brought again the captivity of Zion (said the thankful people After the return from Babylon) then was our Mouth filled with Laughter.
Therefore to auoide all ambiguitie of tearmes, and to know precisely and distinctly, what it is which S. Iames here disswades, we must thus distinguish.
Therefore to avoid all ambiguity of terms, and to know precisely and distinctly, what it is which S. James Here dissuades, we must thus distinguish.
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the matter of it, is the light of Gods countenance the assurance of his grace in Christ, the feeling ones selfe to be clothed with the garments of saluation the measure of it such that it is vnspeakable ;
the matter of it, is the Light of God's countenance the assurance of his grace in christ, the feeling ones self to be clothed with the garments of salvation the measure of it such that it is unspeakable;
The griping Nimrods of the world, reioyce in their taking men vpon aduantages, they dance vpon the thresholds of those which are fallen into their hands proudly ,
The gripping Nimrods of the world, rejoice in their taking men upon advantages, they dance upon the thresholds of those which Are fallen into their hands proudly,
Thus that vain-glorious Haman, hauing crept into some grace at Court, when he comes home, must needes send and call for his friends, to tell of the glorie of his Riches,
Thus that vainglorious Haman, having crept into Some grace At Court, when he comes home, must needs send and call for his Friends, to tell of the glory of his Riches,
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Thus Nebuchadnezzar walketh in his Royall palace, and looking about him, saith, Is not this great Babel which I haue built? Thus the proud women in the Prophets time, walked with stretched out necks , priding themselues in their beautie.
Thus Nebuchadnezzar walks in his Royal palace, and looking about him, Says, Is not this great Babel which I have built? Thus the proud women in the prophets time, walked with stretched out necks, priding themselves in their beauty.
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Confident expectation of nothing but Quietnes ( I shall neuer be mooued :) Carelesnes to inquire after matters of religiō, ( The wicked is so proud that he seeketh not :
Confident expectation of nothing but Quietness (I shall never be moved:) Carelessness to inquire After matters of Religion, (The wicked is so proud that he seeks not:
Putting farre off the euill day , The vision is for many daies to come . Intolerable Pride ioyned with contempt of others, ( Pride is as a chaine vnto them :
Putting Far off the evil day, The vision is for many days to come. Intolerable Pride joined with contempt of Others, (Pride is as a chain unto them:
A desperate resolution to take pleasure while it is to be had, and not to feare the day of vengeance, ( Let vs eate and drinke, to morrow we shall die .) Thus haue I laboured to let you see out of the Scripture, what Laughter and what Ioy it is which Iames intendeth here. In a word, thus:
A desperate resolution to take pleasure while it is to be had, and not to Fear the day of vengeance, (Let us eat and drink, to morrow we shall die.) Thus have I laboured to let you see out of the Scripture, what Laughter and what Joy it is which James intends Here. In a word, thus:
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after a grosse and sensuall sort, by which the heart is so setted vp, and so lulled •sleepe, that it makes men runne on in a kind of secure course, without any awe of Gods maiestie,
After a gross and sensual sort, by which the heart is so setted up, and so lulled •sleepe, that it makes men run on in a kind of secure course, without any awe of God's majesty,
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And still, it is (ordinarily) so in the prouidence of God, that worldly men haue in their prosperities something or other comes athwart them, which galleth them as much,
And still, it is (ordinarily) so in the providence of God, that worldly men have in their Prosperities something or other comes athwart them, which galleth them as much,
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as the accomplishment of their desires in other things may seeme to content them. 2. Inward terrours (as furies) do alwaies follow those, who doe willingly cherish in their bosomes,
as the accomplishment of their Desires in other things may seem to content them. 2. Inward terrors (as furies) do always follow those, who do willingly cherish in their bosoms,
This kind of Ioy is truly called short in two respects. 1. Because the things themselues reioyced in, are so subiect to hazard. Honour a blast: Beautie a perishing flower:
This kind of Joy is truly called short in two respects. 1. Because the things themselves rejoiced in, Are so Subject to hazard. Honour a blast: Beauty a perishing flower:
If you aske what Heauines: Heare what Abraham said to the rich man in hell: Thou in thy life time receiuedst thy pleasures, now therefore thou art tormented .
If you ask what Heaviness: Hear what Abraham said to the rich man in hell: Thou in thy life time Received thy pleasures, now Therefore thou art tormented.
Here is Ioabs Kisse attended vpon with a secret stab , & wheras the pleasures of sinne were but for a season , the woe which followeth will be perpetuall.
Here is Ioabs Kiss attended upon with a secret stab, & whereas the pleasures of sin were but for a season, the woe which follows will be perpetual.
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if it be of no continuance, if it will certainely set in such a cloud, out of which will arise an eternall tempest neuer to be blowne ouer with any tract of time,
if it be of no Continuance, if it will Certainly Set in such a cloud, out of which will arise an Eternal tempest never to be blown over with any tract of time,
and make himselfe beleeue that his fashion and carriage is as it ought to be? Doth not euerie companie, carry the very face of carnall quietnesse, men vpholding and beating vp one another (like the stones in an Arch) in their carelesnesse? Examine our thoughts, consider our speeches, see into our houses, looke abroad vpon the current of the Times,
and make himself believe that his fashion and carriage is as it ought to be? Does not every company, carry the very face of carnal quietness, men upholding and beating up one Another (like the stones in an Arch) in their carelessness? Examine our thoughts, Consider our Speeches, see into our houses, look abroad upon the current of the Times,
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And as it was a Lawe in Ahashuerosh his court (beeing giuen to pleasure and iollitie,) that no man might enter it, being cloathed with sackcloth , which is a mourners weede,
And as it was a Law in Ahasuerus his court (being given to pleasure and jollity,) that no man might enter it, being clothed with Sackcloth, which is a mourners weed,
yet we resolue (like the strumpet in Salomon ) to take our sill , and determine (as those in Ieremies time) to do• whatsoeuer thing goe•h out of our owne mouth .
yet we resolve (like the strumpet in Solomon) to take our sill, and determine (as those in Jeremiahs time) to do• whatsoever thing goe•h out of our own Mouth.
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For albeit I knowe, some haue some better care then the multitude, yet I am sure, that the fiue wiser virgins, slumbred and slept while the bridgroome taried long, as well as the fiue foolish :
For albeit I know, Some have Some better care then the multitude, yet I am sure, that the fiue Wiser Virgins, slumbered and slept while the bridgroome tarried long, as well as the fiue foolish:
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Otherwise vnlesse we doe euen striue against this bewitching euill out of hand, we shall euen cleane be hardened with the deceitfulnesse of sinne , we shall freeze vpon our dregs ,
Otherwise unless we do even strive against this bewitching evil out of hand, we shall even clean be hardened with the deceitfulness of sin, we shall freeze upon our dregs,
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And so hoping that this first obseruation shall not vtterly fall to the ground without fruit, I come to the second, touching the contrary good which is perswaded.
And so hoping that this First observation shall not utterly fallen to the ground without fruit, I come to the second, touching the contrary good which is persuaded.
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Now the good commended here vnto vs is set downe by two names, Mourning and Heauines. In handling hereof it shall be our first inquirie to know what Mourning and what Heauinesse it is, here ment.
Now the good commended Here unto us is Set down by two names, Mourning and Heaviness. In handling hereof it shall be our First inquiry to know what Mourning and what Heaviness it is, Here meant.
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Repentance is of absolute necessitie to saluation, (for Except ye repent, ye shall perish, saith our Sauiour ;) and there can be no repentance without griefe:
Repentance is of absolute necessity to salvation, (for Except you Repent, you shall perish, Says our Saviour;) and there can be no Repentance without grief:
Looke into i•, you shall there see Dauid fainting , Hezekiah chattering like a crane , Iob abhorring himselfe in dust and ashes , Manasseh humbling himselfe greatly , Ezra vpon his knees in heauines , Daniel sorowfully confessing his sinne, and seeking the Lord by prayer with fasting , Ephraim (the whole bodie of a state) smiting vpon the thigh , Peter weeping bitterly , the father of the possessed child bewayling his vnbeleefe , Marie Magdalene washing Christs feete with teares Paul crying out, O wretched man that I am !
Look into i•, you shall there see David fainting, Hezekiah chattering like a crane, Job abhorring himself in dust and Ashes, Manasses humbling himself greatly, Ezra upon his knees in heaviness, daniel sorrowful confessing his sin, and seeking the Lord by prayer with fasting, Ephraim (the Whole body of a state) smiting upon the thigh, Peter weeping bitterly, the father of the possessed child bewailing his unbelief, Marry Magdalene washing Christ feet with tears Paul crying out, Oh wretched man that I am!
If they mourned, and went to heauen through the vale of Teares, what are we that we should expect a calmer passage? And know we this for a certentie, that the comforts of the Gospel which are treasured vp in Christ, appertaine onely to such:
If they mourned, and went to heaven through the vale of Tears, what Are we that we should expect a calmer passage? And know we this for a certainty, that the comforts of the Gospel which Are treasured up in christ, appertain only to such:
not to them which are at ease in Zion , but to them which mourn in Zion The spirit of heauines goeth before the garment of gladnes; and there is no Reaping in Ioy, without sowing in teares .
not to them which Are At ease in Zion, but to them which mourn in Zion The Spirit of heaviness Goes before the garment of gladness; and there is no Reaping in Joy, without sowing in tears.
Ezra rent his clothes, and plukt off the haire of his head and beard, when he heard of the peoples sinne, in mixing the holy seede with the people of the land ;
Ezra rend his clothes, and plukt off the hair of his head and beard, when he herd of the peoples sin, in mixing the holy seed with the people of the land;
The soule of Ieremy wept in secret for the pride of the times ; Lot vexed his righteous soule in seeing and hearing the vnlawfull deeds of the Sodomites :
The soul of Ieremy wept in secret for the pride of the times; Lot vexed his righteous soul in seeing and hearing the unlawful Deeds of the Sodomites:
Pauls spirit was stirred to see the City of Athens subiect to Idolatrie : Christ mourned for the hardnes of mens hearts , and wept for the securitie of Ierusalem :
Paul's Spirit was stirred to see the city of Athens Subject to Idolatry: christ mourned for the hardness of men's hearts, and wept for the security of Ierusalem:
Who can perswade himselfe to cary the like Christian heart, who doth not bring forth the like sorrowing fruite? Two reasons there are why the the sinnes of others should affect our soules. 1. Pietie to God. 2. Pitie to them.
Who can persuade himself to carry the like Christian heart, who does not bring forth the like sorrowing fruit? Two Reasons there Are why the the Sins of Others should affect our Souls. 1. Piety to God. 2. Pity to them.
For what dutifull respect can he carrie to God, who can heare and see God to be dishonoured without any touch? It grieues a friend to heare the disgrace of his friend.
For what dutiful respect can he carry to God, who can hear and see God to be dishonoured without any touch? It grieves a friend to hear the disgrace of his friend.
I haue read of Marcellus a Romane, that when as after a long siege, he entred by composition into that rich city of Syracusa, the teares trickled downe h•s cheekes, to see so famous a city & such a multitude of Inhabitants brought into captiuitie.
I have read of Marcellus a Roman, that when as After a long siege, he entered by composition into that rich City of Syracuse, the tears trickled down h•s cheeks, to see so famous a City & such a multitude of Inhabitants brought into captivity.
A shame for a Christian to behold the daily ruine of a world of soules, number-les troupes to be led as captiues by the prince of darknesse, and not to bemone it.
A shame for a Christian to behold the daily ruin of a world of Souls, numberless troops to be led as captives by the Prince of darkness, and not to bemoan it.
Ieremie wished his head full of water, and his eyes a fountaine of teares, that he might weepe day and night for the slaine of the people and let his book of Lamentations be a testimonie of his griefe for common Miseries.
Ieremie wished his head full of water, and his eyes a fountain of tears, that he might weep day and night for the slain of the people and let his book of Lamentations be a testimony of his grief for Common Misery's.
Nehemiah sate and wept and mourned certaine dates, when he heard of the great affliction and reproch of his countrymen, the remainder of the great captiuitie .
Nehemiah sat and wept and mourned certain dates, when he herd of the great affliction and reproach of his countrymen, the remainder of the great captivity.
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And therefore it is noted as a sauage and bruitish part, that when the citie of Shushan, was in perplexitie, the King and Haman sate drinking in the palace and woe is threatened against them which cherished themselues,
And Therefore it is noted as a savage and brutish part, that when the City of Susa, was in perplexity, the King and Haman sat drinking in the palace and woe is threatened against them which cherished themselves,
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but were not sory for the Affliction of Ioseph For that cause, Nehemiah, though he himselfe were well enough, beeing the Kings butler, and in speciall grace with him,
but were not sorry for the Affliction of Ioseph For that cause, Nehemiah, though he himself were well enough, being the Kings butler, and in special grace with him,
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yet he professed that he could not but be sad, so long as he heard of the hard estate of his countrymen and though Moses liued at ease in Pharaohs court,
yet he professed that he could not but be sad, so long as he herd of the hard estate of his countrymen and though Moses lived At ease in Pharaohs court,
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and Vriah would not afford himselfe the ordinarie comfort of his Bed, so long as the Arke of God was in hazard Thus the fruits of sinne, whether they be personall,
and Uriah would not afford himself the ordinary Comfort of his Bed, so long as the Ark of God was in hazard Thus the fruits of sin, whither they be personal,
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or such as lie vpon others, or such as (because of the common concernement of a state) we are interessed in with others, must be taken notice of to further that Holy Heauinesse, which is commended to vs in this place.
or such as lie upon Others, or such as (Because of the Common concernment of a state) we Are interested in with Others, must be taken notice of to further that Holy Heaviness, which is commended to us in this place.
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Thus I haue opened the doctrine, touching that Mourning and Heauinesse for sinne, into which S. Iames would haue vs to turne all our accustomed securitie.
Thus I have opened the Doctrine, touching that Mourning and Heaviness for sin, into which S. James would have us to turn all our accustomed security.
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1. I will make it manifest that we haue these causes of Mourning which haue beene handled hitherte. 2. I will lay open the generall defect of this dutie, notwithstanding the vrgency of these causes. 3. I will labour the perswading of that, to doe which we haue so great cause,
1. I will make it manifest that we have these Causes of Mourning which have been handled hitherte. 2. I will lay open the general defect of this duty, notwithstanding the urgency of these Causes. 3. I will labour the persuading of that, to do which we have so great cause,
First, I must make it good that we haue this treble cause of heauines. 1. Our owne sinnes: 2. The sinnes of the Times. 3. The euidences of Gods displeasure against sinne.
First, I must make it good that we have this triple cause of heaviness. 1. Our own Sins: 2. The Sins of the Times. 3. The evidences of God's displeasure against sin.
and Iobs confession, that he cannot answer God one of a thousand , how can he thinke his sinnes are few? And if there be any here (as this secure age brings forth many such) who supposeth the tale of his sinnes to be but small, let him doe but this:
and Jobs Confessi, that he cannot answer God one of a thousand, how can he think his Sins Are few? And if there be any Here (as this secure age brings forth many such) who Supposeth the tale of his Sins to be but small, let him do but this:
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Let him in the end of some one day, examine his course vpon his bed and proceed with himselfe from point to point, from his waking in the morping to that houre, calling all (as neere as he possibly can) his thoughts, speaches, actions to a •eckning:
Let him in the end of Some one day, examine his course upon his Bed and proceed with himself from point to point, from his waking in the morping to that hour, calling all (as near as he possibly can) his thoughts, Speeches, actions to a •eckning:
as motes in the aire, the vaine, vitious, blasphemous, grace-les speeches which haue fallen from his mouth, the euills which he hath done, the good duties, to God, to himselfe, to others, which he hath left vndone,
as motes in the air, the vain, vicious, blasphemous, graceless Speeches which have fallen from his Mouth, the evils which he hath done, the good duties, to God, to himself, to Others, which he hath left undone,
when (I say) he hath found out all these, and hath (as his dutie is) added this withall, that besides, there are many secret faultes which he cannot see;
when (I say) he hath found out all these, and hath (as his duty is) added this withal, that beside, there Are many secret Faults which he cannot see;
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then let him (like the workman, who by the sight of Hercules his foote, gathered the proportion of his whole bodie) thinke, put case he hath liued thirtie, fourty,
then let him (like the workman, who by the sighed of Hercules his foot, gathered the proportion of his Whole body) think, put case he hath lived thirtie, fourty,
and whose goods were set to sale, was in debt some thousand of poundes, be wished that the knights bolster might be bought for his vse, thinking, that sure it had some extraordinarie vertue in it, vpon which a man could sleeepe who was so much in debt:
and whose goods were Set to sale, was in debt Some thousand of pounds, be wished that the Knights bolster might be bought for his use, thinking, that sure it had Some extraordinary virtue in it, upon which a man could sleeepe who was so much in debt:
And surely, if we had but a glimpse of the particular Debtes in which we stand bound to God, we would no lesse wonder at our selues that we can sleep so securely as we doe, beeing liable to so great a reckning, especially hauing so slender an assurance of discharge.
And surely, if we had but a glimpse of the particular Debts in which we stand bound to God, we would no less wonder At our selves that we can sleep so securely as we do, being liable to so great a reckoning, especially having so slender an assurance of discharge.
yet if it were possible for him, to see but how many times he had sworne in the compasse of one yeare, (besides his other sins,) I verely think, that if he were not vtterly giuen ouer, it would make his belly to tremble , to consider it.
yet if it were possible for him, to see but how many times he had sworn in the compass of one year, (beside his other Sins,) I verily think, that if he were not utterly given over, it would make his belly to tremble, to Consider it.
Suppose we, that we euen now did heare the Lord calling to vs as he did of old to the Iewes, Come let vs reason togither , thinke earnestly what excuse we can make.
Suppose we, that we even now did hear the Lord calling to us as he did of old to the Iewes, Come let us reason together, think earnestly what excuse we can make.
hath he not sent vnto vs early and late, Cast away your transgressions, why will ye die ? Hath not the light of holy direction long stood vpon a candlestick in the midst of vs? haue we not still heard that voice, This is the way walke in it ? Now this is a sure thing:
hath he not sent unto us early and late, Cast away your transgressions, why will you die? Hath not the Light of holy direction long stood upon a candlestick in the midst of us? have we not still herd that voice, This is the Way walk in it? Now this is a sure thing:
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But now they declare them as Sodom , Atheisme, Blasphemie, Drunkennesse, Whoredome, Oppression, Contempt of religion, men neuer blush to be commonly noted for such kinds of euills.
But now they declare them as Sodom, Atheism, Blasphemy, drunkenness, Whoredom, Oppression, Contempt of Religion, men never blush to be commonly noted for such Kinds of evils.
A raging, and (as I may rearme it) a man-eating pestilence in the chiefe parts of the kingdome (though we hitherto in these West parts, haue beene euen miraculously spared:
A raging, and (as I may rearm it) a man-eating pestilence in the chief parts of the Kingdom (though we hitherto in these West parts, have been even miraculously spared:
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but let vs not presume, if we haue beene idle lookers on, vpon the visitations of others, the rod will fal the heauier when it comes) vnseasonable seasons, vnheard of inundations, fearefull fires, the foules of heauen, and the fishes of the sea destroyed .
but let us not presume, if we have been idle lookers on, upon the visitations of Others, the rod will fall the Heavier when it comes) unseasonable seasons, unheard of inundations, fearful fires, the fowls of heaven, and the Fish of the sea destroyed.
What thinke we of the horrible oppression which raigneth, one man labouring to cate and deuoure another , the encreasing of Papists, who (like the Cananites to the Israelites) are as a whippe on our sides, or as Thornes in our Eyes , the grosse fatnesse which is growne vpon most hearts, in that (like the Iewes in Christs time) men doe not esteeme nor knowe the things which appertaine vnto their peace ? What thinke we (I say) of these things? doe they not giue vs cause to say as Moses did to Aaron,
What think we of the horrible oppression which Reigneth, one man labouring to cate and devour Another, the increasing of Papists, who (like the Canaanites to the Israelites) Are as a whip on our sides, or as Thorns in our Eyes, the gross fatness which is grown upon most hearts, in that (like the Iewes in Christ time) men do not esteem nor know the things which appertain unto their peace? What think we (I say) of these things? do they not give us cause to say as Moses did to Aaron,
Nay we may well exspect, the accomplishment of that which was said of olde, namely, that if we be not reformed by these things, the Lord will smite vs yet seuen times more for our sianes .
Nay we may well expect, the accomplishment of that which was said of old, namely, that if we be not reformed by these things, the Lord will smite us yet seuen times more for our sianes.
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and not to stirre vp all his wrath ,) he hath set •eace in our borders , vnder the gouernment of a Christian King, he hath not remooued our Candlesticke, as he iustly might,
and not to stir up all his wrath,) he hath Set •eace in our borders, under the government of a Christian King, he hath not removed our Candlestick, as he justly might,
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because of the decay of our first loue , yet euen this is also to be counted a iudgement, that the eyes of the most are so holden, that they doe not see Gods mercie,
Because of the decay of our First love, yet even this is also to be counted a judgement, that the eyes of the most Are so held, that they do not see God's mercy,
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nor knowe how to turne these fauours to a spirituall vse, and full is euery place of such Fooles, (as Salonton speakes of) who haue a price in their hands,
nor know how to turn these favours to a spiritual use, and full is every place of such Fools, (as Salonton speaks of) who have a price in their hands,
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The mourning heart cannot but be displeased in it selfe, for the Euills which it hath ommitted This displeasure will turne the delight in sinne, into a hatred of sinne.
The mourning heart cannot but be displeased in it self, for the Evils which it hath omitted This displeasure will turn the delight in sin, into a hatred of sin.
And it cannot be but God would so blesse these motions, (beeing indeed the workings of his owne spirit) as that sinne, beeing quailed in the roote, shall also wither in the leafe,
And it cannot be but God would so bless these motions, (being indeed the workings of his own Spirit) as that sin, being quailed in the root, shall also wither in the leaf,
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I know it is possible, for a deare child of God, bitterly to bewaile some speciall corruption, confidently to vow against it, earnestly to beg deliuerance from it, to striue to subdue it with the vtmost might,
I know it is possible, for a deer child of God, bitterly to bewail Some special corruption, confidently to Voelli against it, earnestly to beg deliverance from it, to strive to subdue it with the utmost might,
But, that Wickednes should be sweet in a mans mouth , that he should obey it in the lusts thereof , that he should take thought for it to fulfill it , that he should hate to be reformed ,
But, that Wickedness should be sweet in a men Mouth, that he should obey it in the Lustiest thereof, that he should take Thought for it to fulfil it, that he should hate to be reformed,
He mourneth not for swearing, who saith, With my tongue I will preuaile, what hath any bodie to doe, who is Lord ouer me ? and so in other specialties:
He Mourneth not for swearing, who Says, With my tongue I will prevail, what hath any body to do, who is Lord over me? and so in other specialties:
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and one of you say to them, Depart in peace, warme your selues, fill your bellies, notwithstanding yee giue not those things which are needfull, what helpeth it ? So if a man say, Oh I am sorry to see how euill men are, and yet seeke not to pull them out of the fire ,
and one of you say to them, Depart in peace, warm your selves, fill your bellies, notwithstanding ye give not those things which Are needful, what Helpeth it? So if a man say, O I am sorry to see how evil men Are, and yet seek not to pull them out of the fire,
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The Magistrate by his Authorit•e, he beareth not the sword for naught , and Nehemiah, when matters were amisse, spake not so much to the offenders, as to the Rulers . The Minister, by the word:
The Magistrate by his Authorit•e, he bears not the sword for nought, and Nehemiah, when matters were amiss, spoke not so much to the offenders, as to the Rulers. The Minister, by the word:
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Euery priuate man, by discreete admonition ( thou shalt plainly rebuke thy neighbour ,) or at least by prayer , that God may oper their eies, to the end they may see their misery.
Every private man, by discreet admonition (thou shalt plainly rebuke thy neighbour,) or At least by prayer, that God may Operate their eyes, to the end they may see their misery.
Falling in, it maketh a great noise, and stirreth the Water verie much, and one waue begetteth another for a good pretie space, at last the motion groweth weaker and weaker,
Falling in, it makes a great noise, and stirs the Water very much, and one wave begetteth Another for a good pretty Molle, At last the motion grows Weaker and Weaker,
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But whereas euery Iudgement of God should be as a warning peale to repentance, we be like the smiths dog, who, the harder the anuile is beaten on, lyeth by and sleepes the sounder,
But whereas every Judgement of God should be as a warning peal to Repentance, we be like the smiths dog, who, the harder the Anuile is beaten on, lies by and sleeps the sounder,
Now then that these two points are cleared, the one touching the causes of Heauinesse which we haue, the other touching our scantnesse in framing our selues to that measure of holy sorrowe which becommeth vs,
Now then that these two points Are cleared, the one touching the Causes of Heaviness which we have, the other touching our scantness in framing our selves to that measure of holy sorrow which becomes us,
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surely, if we suppose any waight to be in this which is commended to vs by S. Iames, I doubt not but I shall easily perswade you in the generall drift of my whole sermon,
surely, if we suppose any weight to be in this which is commended to us by S. James, I doubt not but I shall Easily persuade you in the general drift of my Whole sermon,
namely to turne your Laughter into Mourning, and your Ioy into heauinesse. For the better furtherance whereof let me commend vnto your best consideration these particulars.
namely to turn your Laughter into Mourning, and your Joy into heaviness. For the better furtherance whereof let me commend unto your best consideration these particulars.
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First, the speciall respect which the Lord beareth to those whose spirits are full of heauinesse, either in all or i• any one of the regards which I haue mentioned.
First, the special respect which the Lord bears to those whose spirits Are full of heaviness, either in all or i• any one of the regards which I have mentioned.
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Thus saith the Lord, The heauen is my Throre, and the Earth is my footestoole, all these things hath my hand made, all these things haue beene saith the Lord,
Thus Says the Lord, The heaven is my Throre, and the Earth is my footstool, all these things hath my hand made, all these things have been Says the Lord,
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Excellent for this purpose is that place in Ezekiel when the sixe Angels (like men) were come forth against Ierusalem, with euerie one a weapon in his hand to destroy it, first there was a course taken to set a marke vpon their foreheads which did mourne and crie for all the abhominations that were done in the midst thereof.
Excellent for this purpose is that place in Ezekielem when the sixe Angels (like men) were come forth against Ierusalem, with every one a weapon in his hand to destroy it, First there was a course taken to Set a mark upon their foreheads which did mourn and cry for all the abominations that were done in the midst thereof.
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Lot was in continuall heauines for the sinnes of Sodome, and we see the destroying Angel could doe nothing vntill he was come to the place appointed for his refuge .
Lot was in continual heaviness for the Sins of Sodom, and we see the destroying Angel could do nothing until he was come to the place appointed for his refuge.
When Ierusalem was taken by Nebuchadnezzar, and (as the manner is in such surprises) many went to wracke, the Lord so wrought, that when as the king himselfe and his sonnes were not spared yet by Nebuchadnezzars owne mouth, speciall charge was giuen for the preseruation of Ieremy, Take him (said he to the chiefe steward) looke well to him, doe him no harme, doe vnto him euen as he shall say vnto thee .
When Ierusalem was taken by Nebuchadnezzar, and (as the manner is in such surprises) many went to wrack, the Lord so wrought, that when as the King himself and his Sons were not spared yet by Nebuchadnezar's own Mouth, special charge was given for the preservation of Ieremy, Take him (said he to the chief steward) look well to him, do him no harm, do unto him even as he shall say unto thee.
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The Gospel which we preach is truely said to be Tydings of great Ioy and indeed such a ioy it is, which the heart of man in this mortality is too little to receiue;
The Gospel which we preach is truly said to be Tidings of great Joy and indeed such a joy it is, which the heart of man in this mortality is too little to receive;
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Fourthly, that albeit the comfort which such haue is but secret, and such as by reason of the hidden-nes thereof, maketh many a man to thinke that it is the dullest and most perplexed life in the world to be a good Christian,
Fourthly, that albeit the Comfort which such have is but secret, and such as by reason of the hidden-nes thereof, makes many a man to think that it is the dullest and most perplexed life in the world to be a good Christian,
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Behold, my seruants shall eate, and you shall be hungry, behold, my seruants shall drinke, and yet shall be thirstie, behold, my seruants shal reioyce, and yee shall be asshamed:
Behold, my Servants shall eat, and you shall be hungry, behold, my Servants shall drink, and yet shall be thirsty, behold, my Servants shall rejoice, and ye shall be ashamed:
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You see a dutie commended to vs, by the mouth and ministerie of S. Iames, to turne our Careles Laughter into a holy Mourning, & our presuming Ioy into a godly Heavines.
You see a duty commended to us, by the Mouth and Ministry of S. James, to turn our Careless Laughter into a holy Mourning, & our presuming Joy into a godly Heaviness.
THis is the conclusion of that Diuine song which Deborah and Barak sang after that great deliuerance which God gaue the Israelites from Iabin king of Canaan, and after the ouerthrow of Sisera the generall of the field.
THis is the conclusion of that Divine song which Deborah and Barak sang After that great deliverance which God gave the Israelites from Iabin King of Canaan, and After the overthrow of Sisera the general of the field.
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Now when as in the latter part of this hymne, Deborah (who, I suppose was the cōpiler of it) had after a most cloquent manner, set out the fashiō of Sisera his fall, by the hands of Iael, the wife of Heber the Kenite , she shutteth vp all with this prophetical conclusion, So perish all thine enemies, O Lord.
Now when as in the latter part of this hymn, Deborah (who, I suppose was the compiler of it) had After a most cloquent manner, Set out the fashion of Sisera his fallen, by the hands of Jael, the wife of Heber the Kenite, she shutteth up all with this prophetical conclusion, So perish all thine enemies, Oh Lord.
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euen a Prophetesse , we must needs thinke that the ground of her speach, was the knowledge she had, touching the future estate & condition of Gods Church,
even a Prophetess, we must needs think that the ground of her speech, was the knowledge she had, touching the future estate & condition of God's Church,
so here she testifieth the fulnes of her desire that it may be so; So let all thine, &c. but they that loue thee, &c. It beeing cleere then (as I take it) that this verse came out of the mouth of Deborah as a Prophetesse, it may be diuided into two parts.
so Here she Testifieth the fullness of her desire that it may be so; So let all thine, etc. but they that love thee, etc. It being clear then (as I take it) that this verse Come out of the Mouth of Deborah as a Prophetess, it may be divided into two parts.
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But they that loue thee shall be as the sunne, &c. I haue chosen the first part only to handle at this time, the generall doctrine whereof is, That the Enemies of God shall perish so as Sisera did.
But they that love thee shall be as the sun, etc. I have chosen the First part only to handle At this time, the general Doctrine whereof is, That the Enemies of God shall perish so as Sisera did.
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and Ethan in the Psalme, saith, that those which reproached the footesteps of Gods annointed, reproached the Lord , according as Paul was said to persecute Christ , because he persecuted the Church :
and Ethan in the Psalm, Says, that those which reproached the footsteps of God's anointed, reproached the Lord, according as Paul was said to persecute christ, Because he persecuted the Church:
And these must also be distinguished, some doe professe a different kind of Religion, and vse another manner of worshipping God then the true Church vseth, such were the Samaritans in auncient times, who after their rent from the Iewes, retained circumcision, boasted of their fathers,
And these must also be distinguished, Some do profess a different kind of Religion, and use Another manner of worshipping God then the true Church uses, such were the Samaritans in ancient times, who After their rend from the Iewes, retained circumcision, boasted of their Father's,
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And what warres the Romish Church with her assistants hath made, and doth still studie to make against the Protestant Churches in these parts of the World, there is no man, who knoweth any thing, can be ignorant.
And what wars the Romish Church with her assistants hath made, and does still study to make against the Protestant Churches in these parts of the World, there is no man, who Knoweth any thing, can be ignorant.
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First by seditions, factions, conspiracies, poisonings, and all to bring confusion vpon Kingdoms, that so (if it were possible) they might quench the light of the Gospel, and establish their owne Idolatrie.
First by seditions, factions, conspiracies, poisonings, and all to bring confusion upon Kingdoms, that so (if it were possible) they might quench the Light of the Gospel, and establish their own Idolatry.
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These be the Frogs which come out of the mouth of the Dragon , the little foxes which the Spouse complaineth of , which like their predecessors, compasse sea and land to make one of their profession.
These be the Frogs which come out of the Mouth of the Dragon, the little foxes which the Spouse Complaineth of, which like their predecessors, compass sea and land to make one of their profession.
but resolue to breake those bands and to cast those cords from them : Our Sauiour calleth these his Enemies, who will no• that he should raigne ouer them .
but resolve to break those bans and to cast those cords from them: Our Saviour calls these his Enemies, who will no• that he should Reign over them.
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All seeming-wise, (for the wisdome of the flesh is enmitie against God :) All couetous worldlings, (for, the amitie of the world is the enmitie of God :) All Epicures and be•lie-gods, (for, such are Enemies to the Crosse of Christ :) All continuers in grosse sinnes, (for, God surely will wornd the head of his Enemies,
All seeming-wise, (for the Wisdom of the Flesh is enmity against God:) All covetous worldlings, (for, the amity of the world is the enmity of God:) All Epicureans and be•lie-gods, (for, such Are Enemies to the Cross of christ:) All continuers in gross Sins, (for, God surely will wornd the head of his Enemies,
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And, concerning these Kings of the earth, which by the perswasion of the spirits of Deuills ( the frogs of Romeb) and themselues against Gods Church, it is prophecied that they shalbe gathered together to a place called Arma-gedon , that is, they shall receiue a famous foile,
And, Concerning these Kings of the earth, which by the persuasion of the spirits of Devils (the frogs of Romeb) and themselves against God's Church, it is prophesied that they shall gathered together to a place called Arma-gedon, that is, they shall receive a famous foil,
that it was when Sisera was in his greatest height, he was furnished with •ine hundred charets of yron, and by him (vnder his master) the children of Israel had bin sore vexed twentie yeares . Secondly, the meanes;
that it was when Sisera was in his greatest height, he was furnished with •ine hundred charets of iron, and by him (under his master) the children of Israel had been soar vexed twentie Years. Secondly, the means;
Euen Wormes shall •ate King Herod , and Grashoppers, and cankers shall be the Lords great host Thirdly, the ouerthrow shall be irrecouerable, like the breaking of a potters pot, in the breaking whereof is not found a sheard, to take fire out of the hearth,
Even Worms shall •ate King Herod, and Grasshoppers, and cankers shall be the lords great host Thirdly, the overthrow shall be irrecoverable, like the breaking of a potters pot, in the breaking whereof is not found a shore, to take fire out of the hearth,
like smoke that vanisheth , like stubble before the wind: Whereupon the ruine of An•ichrists kingdom is compared to the casting of a great milstone into the sea, with such violence (saith the holy Ghost) shall the great citie Babylon be cast and shall be found no more .
like smoke that Vanishes, like stubble before the wind: Whereupon the ruin of An•ichrists Kingdom is compared to the casting of a great millstone into the sea, with such violence (Says the holy Ghost) shall the great City Babylon be cast and shall be found no more.
They which abode at home, said one to another, as Siser•es mother did to her Ladyes, Haue they not gotten and diuide the spoile ? Secondly, the meanes was but weake in comparison.
They which Abided At home, said one to Another, as Siser•es mother did to her Ladies, Have they not got and divide the spoil? Secondly, the means was but weak in comparison.
We may truly say, it was not by our owne sword, neither did our owne arme sa•e vs They fought from heauen, euen the starres in their courses fought against them Thirdly, it was an vtter spoile, scarse a ship left to doe any further seruice.
We may truly say, it was not by our own sword, neither did our own arm sa•e us They fought from heaven, even the Stars in their courses fought against them Thirdly, it was an utter spoil, scarce a ship left to do any further service.
and the matter beeing brought euen to the push, and t•at mous••r of theirs beeing come almost to the Birth, they made full account of their golden day, in which they should bath their •ands in the blood of all good C••is•ans,
and the matter being brought even to the push, and t•at mous••r of theirs being come almost to the Birth, they made full account of their golden day, in which they should both their •ands in the blood of all good C••is•ans,
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and establish the Idolatrous seruice of their Breaden god. Secondly ▪ by meanes vnlikely: It was no• b•wrai•d, nor defeated by any wit or policie of man;
and establish the Idolatrous service of their Breaden god. Secondly ▪ by means unlikely: It was no• b•wrai•d, nor defeated by any wit or policy of man;
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Thus by plaine Testimonies of Scripture, and by our owne experience, it i• prooued vnto vs, that the E•emies of God and of his Church shall All perish so as Sisera, in the height of their pride, by meanes (in mans conceipt) improbable, by a course & ruine irrecouerable.
Thus by plain Testimonies of Scripture, and by our own experience, it i• proved unto us, that the E•emies of God and of his Church shall All perish so as Sisera, in the height of their pride, by means (in men conceit) improbable, by a course & ruin irrecoverable.
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And albeit we may haue cause of pity when we thinke vpon their soules, yet so farre forth a• the Ruine of the enemies of God, makes for the churche• good, we ought to rei••ce in their cue•throwe.
And albeit we may have cause of pity when we think upon their Souls, yet so Far forth a• the Ruin of the enemies of God, makes for the churche• good, we ought to rei••ce in their cue•throwe.
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and, •l•sed shall he be (said the people touching Babylon, which had held them in long captiuitie) that taketh and d•s•eth thy children against the stones .
and, •l•sed shall he be (said the people touching Babylon, which had held them in long captivity) that Takes and d•s•eth thy children against the stones.
and shot against her, and hated her, but her bowe hath abode strong, the hands of her armes haue beene strengthened by the hands of the mightie God of Iacob ,
and shot against her, and hated her, but her bow hath Abided strong, the hands of her arms have been strengthened by the hands of the mighty God of Iacob,
Neither was any deliuerance giuen vs by God, more notorious then was this, from that bloodie Massaker intended agains• the whole state by an vnheard of kind of execution, vpon the Kings Maieslie, his deerest Queene, their Princely sonne (ou• Hope for hereafter) the honourable councellours, the noble Lords and Barons, the Reuerend Bishops, the graue Sages and Iudges of the Land, besides many worth•e gentlemen and commoners of the Realme;
Neither was any deliverance given us by God, more notorious then was this, from that bloody Massacre intended agains• the Whole state by an unheard of kind of execution, upon the Kings Majesty, his dearest Queen, their Princely son (ou• Hope for hereafter) the honourable counsellors, the noble lords and Barons, the Reverend Bishops, the graven Sages and Judges of the Land, beside many worth•e gentlemen and commoners of the Realm;
Ours had allotted euery one his taske, some to prouide at home, some to negotiate abroad in other countries, some to make tumults in the citie, others to raise rebellion in the countrey:
Ours had allotted every one his task, Some to provide At home, Some to negotiate abroad in other countries, Some to make tumults in the City, Others to raise rebellion in the country:
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Nay scarse a Papist of any intelligence in the land, (as may easily be gathered by their generall confidence at that time) but he was employed at the least thus farre forth, to pray for the good successe of the Catholiques, there beeing then some speciall seruice in hand for their common Benefit.
Nay scarce a Papist of any intelligence in the land, (as may Easily be gathered by their general confidence At that time) but he was employed At the least thus Far forth, to pray for the good success of the Catholics, there being then Some special service in hand for their Common Benefit.
So that in this we haue a greater euidence of Gods mercie, that when so many foule enormities, especially the long contempt of the Gospell, did euen fight against vs,
So that in this we have a greater evidence of God's mercy, that when so many foul enormities, especially the long contempt of the Gospel, did even fight against us,
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And I would I could speake any thing that might be effectuall to quicken the common and vniuersall dulnesse of our spirits, whome these great and vnspeakable kindnesses of God, to vs, to our State, our gouernours, our wiues and families doe very meanly affect.
And I would I could speak any thing that might be effectual to quicken the Common and universal dulness of our spirits, whom these great and unspeakable Kindnesses of God, to us, to our State, our Governors, our wives and families do very meanly affect.
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I remember what Io•b said to Dauid, when he shewed so little cheerefulnes, after the victorie against Absalom, I perceiue (said I•ab) that if Absalō had liued,
I Remember what Io•b said to David, when he showed so little cheerfulness, After the victory against Absalom, I perceive (said I•ab) that if Absalō had lived,
Especially this is to be appl•ed as a comfort to all that feare God, in respect of the continuall working and tempering of the Popisher •e•they are continually plotting and deuising treasons, mutinies, murthers:
Especially this is to be appl•ed as a Comfort to all that Fear God, in respect of the continual working and tempering of the Popisher •e•they Are continually plotting and devising treasons, mutinies, murders:
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They brag in their talks, and swords are in their lips , they imagine deceitfull words against the quiet of the land , they incourage themselues in a wicked purpose,
They brag in their talks, and swords Are in their lips, they imagine deceitful words against the quiet of the land, they encourage themselves in a wicked purpose,
so to punish the contempt of the Gospel in this land, and to send them strong delusions to beleeue lies, who will not receiue the loue of the truth that they might be saued :
so to Punish the contempt of the Gospel in this land, and to send them strong delusions to believe lies, who will not receive the love of the truth that they might be saved:
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Thirdly, here is matter of Aduertisement to vs all to beware of ioyning our seues with these Enemies of God and of his Church either in likenesse of opinion,
Thirdly, Here is matter of Advertisement to us all to beware of joining our seues with these Enemies of God and of his Church either in likeness of opinion,
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and giue her double according to her workes , and, Put your selues in aray against Babel round about, all ye that bend the bow, shoote at her, spare no arrowes,
and give her double according to her works, and, Put your selves in array against Babel round about, all you that bend the bow, shoot At her, spare no arrows,
For this is a sure thing, that albeit the professed enemies of our Church, because of the promise of God, shall not preuaile in regard of an vniuersall ruine to the Church and State,
For this is a sure thing, that albeit the professed enemies of our Church, Because of the promise of God, shall not prevail in regard of an universal ruin to the Church and State,
yet if we be (as to to many are) aduersaries to the sinceritie of religion, aduersaries to the preaching of the word, contemners of the ordinances of God, worldlings, belly-Gods , louers of pleasure, more then louers of God , Walkers after our owne lusts denying the power of godlines in our liues, the force of this curse touching the Ruine of Gods enemies shall light vpon vs;
yet if we be (as to to many Are) Adversaries to the sincerity of Religion, Adversaries to the preaching of the word, contemners of the ordinances of God, worldlings, belly-Gods, lovers of pleasure, more then lovers of God, Walkers After our own Lustiest denying the power of godliness in our lives, the force of this curse touching the Ruin of God's enemies shall Light upon us;
When the king was in the height of his banquet, drinking wine (as the story speakes) before a thousand , suddenly he saw the fingers of a mans hand ouer against the Candlesticke vpon the playster of the Wall.
When the King was in the height of his banquet, drinking wine (as the story speaks) before a thousand, suddenly he saw the fingers of a men hand over against the Candlestick upon the plaster of the Wall.
In the sixt and eleuenth verses of this Psalme, we may see them in their prime, bestirring themselues exceedingly, trusting in their goods, boasting themselues in the multitude of their Riches, and (like the rich man in the Gospel) pulling downe their barnes, and building greater , imagining that their habitation shall continue euer,
In the sixt and Eleventh Verses of this Psalm, we may see them in their prime, bestirring themselves exceedingly, trusting in their goods, boasting themselves in the multitude of their Riches, and (like the rich man in the Gospel) pulling down their Barns, and building greater, imagining that their habitation shall continue ever,
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and boasts himselfe in the multitude of his Riches, and supposeth his Habitation shall continue euer, &c. The word in the Hebrewe Text is, Adam a name giuen to our first Father,
and boasts himself in the multitude of his Riches, and Supposeth his Habitation shall continue ever, etc. The word in the Hebrew Text is, Adam a name given to our First Father,
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It is well translated by some ( shining: ) so that it signifieth any such condition, which doth (as it were) glitter in mens eies, which the world approoueth of, for worldly respects.
It is well translated by Some (shining:) so that it signifies any such condition, which does (as it were) glitter in men's eyes, which the world approveth of, for worldly respects.
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Now the world ( Continue ) implieth a possibilitie of bee•ng in Honour. because no man can be said not to continue in honour but onely he which hath formerly beene in Honour.
Now the world (Continue) Implies a possibility of bee•ng in Honour. Because no man can be said not to continue in honour but only he which hath formerly been in Honour.
And the same Dauid records in another Psaime , how much it troubled him and what a tēptation it was vnto him to see the flourishing estate of the vngodly:
And the same David records in Another Psaime, how much it troubled him and what a temptation it was unto him to see the flourishing estate of the ungodly:
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Wherefore doth the way of the Wicked prosper, and why are they all in wealth that rebelliously trangresse? The point is excellētly described by Iob, The Wicked liue and waxe old, and growe in wealth:
Wherefore does the Way of the Wicked prosper, and why Are they all in wealth that rebelliously trangresse? The point is excellently described by Job, The Wicked live and wax old, and grow in wealth:
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and the rod of God is not vpon them, their bullocke gendreth, and fayleth not, their cowe calueth and casteth not her calfe, &c. The Scripture also giueth more light to this doctrine by examples, proouing thus much vnto vs, that euen the children of God, such as feare him and make conscience of their waies, come often farre behind the wicked in outward prosperitie:
and the rod of God is not upon them, their bullock gendereth, and Faileth not, their cow calveth and Cast not her calf, etc. The Scripture also gives more Light to this Doctrine by Examples, proving thus much unto us, that even the children of God, such as Fear him and make conscience of their ways, come often Far behind the wicked in outward Prosperity:
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First that his children, for their sinnes, in this life may not goe altogether vnchastised, and by chastisement may be brought to the greater measure of humilitie:
First that his children, for their Sins, in this life may not go altogether unchastised, and by chastisement may be brought to the greater measure of humility:
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For when they euen in the midst of the crosse, shall continue •n their innocencie, it will then be manifest, that it is conscience and not reward which keeps them in obedience.
For when they even in the midst of the cross, shall continue •n their innocence, it will then be manifest, that it is conscience and not reward which keeps them in Obedience.
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and which so strongly possesseth them, that it maketh them to contemne all religious instruction, and neglect all reformation whatsoeuer: And it is this.
and which so strongly Possesses them, that it makes them to contemn all religious instruction, and neglect all Reformation whatsoever: And it is this.
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There is many an one (and let euery man looke into his own heart to see whether he be not the mā) who beeing in his conscience guiltie of many sinnes which by the ministerie of the word are publikely reprooued,
There is many an one (and let every man look into his own heart to see whither he be not the man) who being in his conscience guilty of many Sins which by the Ministry of the word Are publicly reproved,
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as, of ignorance, contempt of the Word, and Sacraments, scorning of Religion, neglect of the worship of God, Sabaoth-breaking, Swearing, Wantonnes, Oppression,
as, of ignorance, contempt of the Word, and Sacraments, scorning of Religion, neglect of the worship of God, Sabbath-breaking, Swearing, Wantonness, Oppression,
my heart is at peace, my field beareth as good a Crop, my cattell bring as great merease, my busines hath as good successe my selfe cary as good credit and opinion with the world,
my heart is At peace, my field bears as good a Crop, my cattle bring as great merease, my business hath as good success my self carry as good credit and opinion with the world,
Now if God were so offended with my carriage as the Preacher would enforce, how could it be that he beeing the giuer of these things, would bestow them vpon me? Is it likely that I should thus enioy them,
Now if God were so offended with my carriage as the Preacher would enforce, how could it be that he being the giver of these things, would bestow them upon me? Is it likely that I should thus enjoy them,
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And therefore here is my resolution, they shall all talke and preach, and reprooue while they will, I will continue one manner of man, seeing I see the blessing of God vpon me so apparantly.
And Therefore Here is my resolution, they shall all talk and preach, and reprove while they will, I will continue one manner of man, seeing I see the blessing of God upon me so apparently.
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Now the doctrine taught is very effectuall to shew the idlenes of this sancie. Dauid here speaking of a meere worldling, denieth not but he may be in Honour.
Now the Doctrine taught is very effectual to show the idleness of this sancie. David Here speaking of a mere worldling, Denieth not but he may be in Honour.
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yet for outward things he promised to make him fruitfull and to multiply him exceedingly The Scripture speaketh of some, which haue their portion in this life ,
yet for outward things he promised to make him fruitful and to multiply him exceedingly The Scripture speaks of Some, which have their portion in this life,
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Let not then any man, beeing by the powerfull applying of the word conuicted of sinne, hearten himselfe to continue in it because of Gods forbearance, imagining, because God holdeth his peace, that he is such an one as himselfe is;
Let not then any man, being by the powerful applying of the word convicted of sin, hearten himself to continue in it Because of God's forbearance, imagining, Because God holds his peace, that he is such an one as himself is;
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but rather let him feare, least the Lord doe but fatte him vp against the day of slaughter, suffering him to run on, till he haue filled vp the full measure of Iniquitie, that he may then receiue the full measure of destruction.
but rather let him Fear, lest the Lord do but fat him up against the day of slaughter, suffering him to run on, till he have filled up the full measure of Iniquity, that he may then receive the full measure of destruction.
and thereupon because it is Adam in the Hebrewe, some (& the same learned) haue vsed this place to prooue that Adam fell the same day in which he was created:
and thereupon Because it is Adam in the Hebrew, Some (& the same learned) have used this place to prove that Adam fell the same day in which he was created:
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then shall none of his meate be left, therefore shall none hope for his goods . As the Lord doth often thus deale with the wicked Worldling in his owne person,
then shall none of his meat be left, Therefore shall none hope for his goods. As the Lord does often thus deal with the wicked Worldling in his own person,
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but God giueth him no power to eate thereof, but a strange man shall eate it vp at It is that which in this Psalme is called, leauing riches for others: and wherwith the Lord twitted the Rich man, whose shall these things be which thou hast prouided? Thus the Lord when he is so pleased can and doth take away prosperitie from the Wicked.
but God gives him no power to eat thereof, but a strange man shall eat it up At It is that which in this Psalm is called, leaving riches for Others: and wherewith the Lord twitted the Rich man, whose shall these things be which thou hast provided? Thus the Lord when he is so pleased can and does take away Prosperity from the Wicked.
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So he tooke the Rich man from his wealth Haman from his honour , Belibazzar from this Empire Nabal from his abundance , Herod from his state the Glutton from his belly-cheere .
So he took the Rich man from his wealth Haman from his honour, Belibazzar from this Empire Nabal from his abundance, Herod from his state the Glutton from his belly-cheer.
It is further vrged by Salomon: Wilt thou cast thine eies vpon that which is nothing? for riches taketh her to her wings as an Egle and flieth into the Heauen .
It is further urged by Solomon: Wilt thou cast thine eyes upon that which is nothing? for riches Takes her to her wings as an Eagl and flies into the Heaven.
and be shall not be found, his day is comming, &c So that the vse is, to teach vs to possesse our so•les with patience notwithstanding the gallantnes and iollitie of the vngodly:
and be shall not be found, his day is coming, etc. So that the use is, to teach us to possess our so•les with patience notwithstanding the gallantness and jollity of the ungodly:
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His death (I know) may be peaceable in shew (the naturall strength beeing wasted and abated by some long sicknes) and in speach, he may pretend a willingnes to depart:
His death (I know) may be peaceable in show (the natural strength being wasted and abated by Some long sickness) and in speech, he may pretend a willingness to depart:
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For who will be willing to part from a present setlednes, for a matter of vncertentie? Who would not rather stay here to enioy that which he is well acquainted with,
For who will be willing to part from a present settledness, for a matter of uncertainty? Who would not rather stay Here to enjoy that which he is well acquainted with,
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Their Bodies are the temples of the holy Ghost their soules are holy and vnblameable and without fault, (by the blood of Christ) in Gods sight Their death therefore must need be a sacrifice of a sweete smelling sauour vnto God.
Their Bodies Are the Temples of the holy Ghost their Souls Are holy and unblameable and without fault, (by the blood of christ) in God's sighed Their death Therefore must need be a sacrifice of a sweet smelling savour unto God.
As for the vngodly, it is not so with them. Their be dies are cages of vncleanes, their Throtes open sepulchresPsal. 5.9. their members. weapons of vnrighteousnesse :
As for the ungodly, it is not so with them. Their be die Are cages of uncleans, their Throats open sepulchresPsal. 5.9. their members. weapons of unrighteousness:
and is presently arraigned before the iudgement feate of God , and is dismissed thence into it Owne place , where it is kept in chains vnder darknes, vnto the iudgemē of the great day .
and is presently arraigned before the judgement feat of God, and is dismissed thence into it Own place, where it is kept in chains under darkness, unto the judgement of the great day.
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and of the like fleshly disposition, who hath beene fellowe with him in the same carnall courses, may chance to say as the old Prophet did, ouer the Prophet of God when he buried him, Alas my brother , my old friend, such an one is gone, with whom I haue ioyfully conuersed many a time, whom I haue beene acquainted with so many yeares, &c. Here is all.
and of the like fleshly disposition, who hath been fellow with him in the same carnal courses, may chance to say as the old Prophet did, over the Prophet of God when he buried him, Alas my brother, my old friend, such an one is gone, with whom I have joyfully conversed many a time, whom I have been acquainted with so many Years, etc. Here is all.
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I say vnto thee (whosoeuer thou art which makest the questiō) Thou art the man, if so be thou be such an one as is in this Psalme described, which trustest in thy good,
I say unto thee (whosoever thou art which Makest the question) Thou art the man, if so be thou be such an one as is in this Psalm described, which trustest in thy good,
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in which though one singular man hath beene named, yet one in speciall hath not beene meant, I will make the moral and meaning to be the same that our Sauiour Christ made to that speach of his, touching the Rich man. In the ende to shewe his true intent, he added this saying, So is he that gatheroth ri••• to himselfe and is not rich in God.
in which though one singular man hath been nam, yet one in special hath not been meant, I will make the moral and meaning to be the same that our Saviour christ made to that speech of his, touching the Rich man. In the end to show his true intent, he added this saying, So is he that gatheroth ri••• to himself and is not rich in God.
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