THE holy Apostles having gathered themselues together by the special appointment of Christ, & beeing in expectation to receiue from him such instructiōs as they had beene accustomed with, were told that which they least looked for,
THE holy Apostles having gathered themselves together by the special appointment of christ, & being in expectation to receive from him such instructions as they had been accustomed with, were told that which they least looked for,
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I know the affections of your hearts are tender, but if your loue were directed with that advised and staide iudgemente which should be in you, my speech of leaving the world and going vnto my father would not a little augment your ioie.
I know the affections of your hearts Are tender, but if your love were directed with that advised and stayed judgement which should be in you, my speech of leaving the world and going unto my father would not a little augment your joy.
whether I bee present or absent nothing shall ever take you out of these hands, my going is to take possession of that in your names which is not only for me but also for you prepared, where I am, you shalbe.
whither I be present or absent nothing shall ever take you out of these hands, my going is to take possession of that in your names which is not only for me but also for you prepared, where I am, you shall.
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The former part of which sentence having otherwhere already beene spoken of, this vnacceptable occasion to open the latter part thereof here I did not looke for.
The former part of which sentence having otherwhere already been spoken of, this unacceptable occasion to open the latter part thereof Here I did not look for.
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Our Saviour to abate the one speaketh thus vnto his disciples, Let not your hearts be troubled, and to moderate the other, addeth seare not. Griefe and heavinesse in the presents of sensible evils cannot but trouble the mindes of men.
Our Saviour to abate the one speaks thus unto his Disciples, Let not your hearts be troubled, and to moderate the other, adds sear not. Grief and heaviness in the presents of sensible evils cannot but trouble the minds of men.
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Be not troubled? Why, how could they choose? But we must note this being naturall and therefore simplie not reprouable, is in vs good or bad according to the causes for which wee are grieved,
Be not troubled? Why, how could they choose? But we must note this being natural and Therefore simply not reprovable, is in us good or bad according to the Causes for which we Are grieved,
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But in such readines to lamēt wher they lesse needed, their blindnes in not discerning that for which they ought much rather to haue mourned, this our Savior a little toucheth putting them in minde that the teares which were wasted for him might better haue beene spent vpon themselues.
But in such readiness to lament where they less needed, their blindness in not discerning that for which they ought much rather to have mourned, this our Saviour a little touches putting them in mind that the tears which were wasted for him might better have been spent upon themselves.
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For vvhat though they blesse themselues and thinke their happynesse great? Haue not franticke persons many times a great opinion of their owne wisdome? It may be that such as they thinke themselues, others also do accompt them.
For what though they bless themselves and think their happiness great? Have not frantic Persons many times a great opinion of their own Wisdom? It may be that such as they think themselves, Others also do account them.
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how can we thinke them to haue anie part of other then vainely imagined felicitie? What wise man did ever accompt fooles happy? If wicked men were wise they woulde cease to bee wicked.
how can we think them to have any part of other then vainly imagined felicity? What wise man did ever account Fools happy? If wicked men were wise they would cease to be wicked.
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Though wickednesse bee sugar in their mouthes, and wantonnesse as oile to make them looke with cheerefull countenance, nevertheles if their harts were disclosed, perhaps their glittering estate would not greatly be envied.
Though wickedness be sugar in their mouths, and wantonness as oil to make them look with cheerful countenance, nevertheless if their hearts were disclosed, perhaps their glittering estate would not greatly be envied.
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The voices that haue brokē out from some of thē, O that God had giuē me a hart senseles like the flint in the rockes of stone, which as it can tast no pleasure so it feeleth no woe, these & the like speeches are surely tokens of the curse which Zophar in the booke of Iob powreth vpon the head of the impious man, Hee shall sucke the gale of Asps,
The voices that have broken out from Some of them, Oh that God had given me a heart senseless like the flint in the Rocks of stone, which as it can taste no pleasure so it feeleth no woe, these & the like Speeches Are surely tokens of the curse which Zophar in the book of Job poureth upon the head of the impious man, He shall suck the gale of Asps,
If this seeme light because it is secret, shall we thinke they goe vnpunisht because no apparent plague is presently seene vpon them? The iudgements of God doe not alwaies follow crimes as Thunder doth Lightning,
If this seem Light Because it is secret, shall we think they go unpunished Because no apparent plague is presently seen upon them? The Judgments of God do not always follow crimes as Thunder does Lightning,
And when their punishment doth come let them make their account in the greatnesse of their sufferings to pay the interest of that respect which hath beene given them.
And when their punishment does come let them make their account in the greatness of their sufferings to pay the Interest of that respect which hath been given them.
Or if they chance to escape cleerely in this world which they seldome do, in the day when the heavens shall shrivell as a scrole & the mountaines moue as frighted men out of their places, what Caue shall receaue them? what mountaine or rocke shall they get by intreatie to fall vpon them? What court to hide them from that wrath which they shalbe neither able to abide nor to avoid? No mans miserie therefore being greater then theirs whose impiety is most fortunate;
Or if they chance to escape clearly in this world which they seldom do, in the day when the heavens shall shrivel as a scroll & the Mountains move as frighted men out of their places, what Cave shall receive them? what mountain or rock shall they get by intreaty to fallen upon them? What court to hide them from that wrath which they shall neither able to abide nor to avoid? No men misery Therefore being greater then theirs whose impiety is most fortunate;
The griefe which our owne sufferings doe bring, what temptations haue not risen from it? What great advantage Sathan hath taken even by the godly griefe of hartie contrition for sinnes committed against God the neere approaching of so many afflicted soules whome the conscience of sinne hath brought vnto the very brink of extreame dispaire doth but too aboundantly shew.
The grief which our own sufferings do bring, what temptations have not risen from it? What great advantage Sathan hath taken even by the godly grief of hearty contrition for Sins committed against God the near approaching of so many afflicted Souls whom the conscience of sin hath brought unto the very brink of extreme despair does but too abundantly show.
These things wheresoever they fall cannot but trouble and molest the mind. Whether wee bee therefore moved vainely with that which seemeth hurtfull and is not:
These things wheresoever they fallen cannot but trouble and molest the mind. Whither we be Therefore moved vainly with that which seems hurtful and is not:
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or haue iust cause of griefe being pressed indeed with those things which are grievous, our Saviours lesson is, touching the one, be not troubled, nor overtroubled for the other.
or have just cause of grief being pressed indeed with those things which Are grievous, our Saviors Lesson is, touching the one, be not troubled, nor overtroubled for the other.
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For though to haue no feeling of that which meerely concerneth vs were stupiditie, neverthelesse seeing that as the Author of our Salvation was himselfe consecrated by affliction,
For though to have no feeling of that which merely concerns us were stupidity, nevertheless seeing that as the Author of our Salvation was himself consecrated by affliction,
so the way which we are to follow him by, is not shrewed with rushes but sette with thornes, be it never so hard to learne, wee must learne to suffer with patience even that which seemeth almost impossible to be suffered, that in the houre whē God shall call vs vnto our tryall and turne this hony of of peace and pleasure wherewith wee swell in that gall and bitternesse which flesh doth shrinke to tast of, nothing may cause vs in the troubles of our soules to storme and grudge and repine at God,
so the Way which we Are to follow him by, is not Shrewed with Rushes but Set with thorns, be it never so hard to Learn, we must Learn to suffer with patience even that which seems almost impossible to be suffered, that in the hour when God shall call us unto our trial and turn this honey of of peace and pleasure wherewith we swell in that Gall and bitterness which Flesh does shrink to taste of, nothing may cause us in the Troubles of our Souls to storm and grudge and repine At God,
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but every heart be enabled with divinely inspired courage to inculcate vnto it selfe Be not troubled, & in those last and greatest conflicts to remember it that nothing may be so sharp and bitter to be suffered but that still we our selues may giue our selues this encouragement, Even learne also patience, o my soule.
but every heart be enabled with divinely inspired courage to inculcate unto it self Be not troubled, & in those last and greatest conflicts to Remember it that nothing may be so sharp and bitter to be suffered but that still we our selves may give our selves this encouragement, Even Learn also patience, oh my soul.
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a virtue wherein if ever any, surely that soule had good experience which extremitie of paines having chased out of the Tabernacle of this flesh, Angels, I nothing doubt;
a virtue wherein if ever any, surely that soul had good experience which extremity of pains having chased out of the Tabernacle of this Flesh, Angels, I nothing doubt;
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And shall it seeme vnto vs superfluous at such times as these are to heare in what manner they haue ended their liues? The Lord himselfe hath not disdained so exactly to register in the booke of life after what sort his servants haue closed vp their daies on earth, that he descendeth even to their very meanest actions, what meat they haue longed for in their sicknesse, what they haue spoken vnto their children, kinsfolke,
And shall it seem unto us superfluous At such times as these Are to hear in what manner they have ended their lives? The Lord himself hath not disdained so exactly to register in the book of life After what sort his Servants have closed up their days on earth, that he Descendeth even to their very Meanest actions, what meat they have longed for in their sickness, what they have spoken unto their children, kinsfolk,
yea the very turning of their faces to this side or that, the setting of their eies, the degrees whereby their naturall heat hath departed from them, their cries, their groanes, their pantings, breathings,
yea the very turning of their faces to this side or that, the setting of their eyes, the Degrees whereby their natural heat hath departed from them, their cries, their groans, their pantings, breathings,
The care of the living both to liue and to dy well must needs be somwhat increased when they knowe that their departure shal not be folded vp in silence but the eares of many bee made acquainted with it.
The care of the living both to live and to die well must needs be somewhat increased when they know that their departure shall not be folded up in silence but the ears of many bee made acquainted with it.
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& the ioy which they haue or should haue by reason of their fellowship and communion of Saints, is nor their hope also much confirmed against the day of their own dissolution? Finally the sound of these things doth not so passe the eares of them that are most loose and desolute of life,
& the joy which they have or should have by reason of their fellowship and communion of Saints, is nor their hope also much confirmed against the day of their own dissolution? Finally the found of these things does not so pass the ears of them that Are most lose and desolute of life,
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And if amongst so many vertues, harty devotion towards God, towards poverty tender compassion, motherly affection towards servants, towardes friends even serviceable kindnesse, mild behaviour, and harmelesse meaning towards all;
And if among so many Virtues, hearty devotion towards God, towards poverty tender compassion, motherly affection towards Servants, towards Friends even serviceable kindness, mild behaviour, and harmless meaning towards all;
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if where so many virtues were eminent, any be worthy of special mention, I wish her dearest friends of that sex to bee her neerest followers in two things.
if where so many Virtues were eminent, any be worthy of special mention, I wish her dearest Friends of that sex to be her nearest followers in two things.
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Perceaue we not how they whose tendernesse shrinketh at the least rase of a needles point, do kisse the sword that pearceth their soules quite through? If every evill did cause feare, sinne,
Perceive we not how they whose tenderness shrinketh At the least raze of a needles point, do kiss the sword that pierceth their Souls quite through? If every evil did cause Fear, sin,
But to make them afraid of committing sin, because the naming of sinne sufficed not, therefore he addeth further that it is as a Serpent which stingeth the soule.
But to make them afraid of committing since, Because the naming of sin sufficed not, Therefore he adds further that it is as a Serpent which stingeth the soul.
Againe, be it that some nociue or hurtfull thing bee towards vs ▪ must feare of necessitie follow herevpon? Not except that hurtfull things doe threaten vs either with destruction or vexation,
Again, be it that Some nocive or hurtful thing be towards us ▪ must Fear of necessity follow hereupon? Not except that hurtful things do threaten us either with destruction or vexation,
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yet not vtterly impossible for a time in whole or in part to be shunned. Neither doe we much feare such evils, except they be imminent and nere at hand,
yet not utterly impossible for a time in Whole or in part to be shunned. Neither do we much Fear such evils, except they be imminent and never At hand,
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and drawing the heate together with the spirits of the body to her, leaveth the outward parts cold, pale weake, feeble, vnapt to performe the functions of life,
and drawing the heat together with the spirits of the body to her, Leaveth the outward parts cold, pale weak, feeble, unapt to perform the functions of life,
as we see in the feare of Balthasar king of Babell. By this it appeareth that feare is nothing else but a perturbation of the mind through an opinion of some imminent evill threatning the destruction or great annoyance of our nature, which to shun it doth contract and deiect it selfe.
as we see in the Fear of Balthasar King of Babel. By this it appears that Fear is nothing Else but a perturbation of the mind through an opinion of Some imminent evil threatening the destruction or great annoyance of our nature, which to shun it does contract and deject it self.
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Now because not in this place only but otherwhere often we heare it repeated Feare not, it is by some made a long question, whether a man may feare destruction or vexation without sinning.
Now Because not in this place only but otherwhere often we hear it repeated fear not, it is by Some made a long question, whither a man may Fear destruction or vexation without sinning.
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First, the reproofe wherewith Christ checketh his Disciples more then once, O men of little faith wherefore are yee afraid? Secondly the punishment threatned in the 21. of Revelations, to wit, the lake,
First, the reproof wherewith christ checketh his Disciples more then once, Oh men of little faith Wherefore Are ye afraid? Secondly the punishment threatened in the 21. of Revelations, to wit, the lake,
and fire, & brimstone, not only to murtherers, vncleane persons, sorcerers, Idolators, lyers, but also to the fearefull and faintharted, this seemeih to argue that fearefulnesse cannot but be sin.
and fire, & brimstone, not only to murderers, unclean Persons, sorcerers, Idolaters, liars, but also to the fearful and fainthearted, this seemeih to argue that fearfulness cannot but be since.
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How cleere is the evidence of the spirit that in the daies of his flesh hee offered vp praiers and supplications with strong cries and teares vnto him that was able to saue him from death,
How clear is the evidence of the Spirit that in the days of his Flesh he offered up Prayers and supplications with strong cries and tears unto him that was able to save him from death,
For is not feare a thing naturall and for mens preservation necessarie, implanted in vs by the provident and most gratious giver of all good things, to the end that we might not run headlong vpon those mischiefes wherewith we are not able to encounter,
For is not Fear a thing natural and for men's preservation necessary, implanted in us by the provident and most gracious giver of all good things, to the end that we might not run headlong upon those mischiefs wherewith we Are not able to encounter,
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but vse the remedie of shunning those evils which we haue not habilitie to withstande? Let that people therfore which receiue a benefit by the length of their princes daies, that Father or Mother that reioiceth to see the offspring of their flesh growe like greene and pleasant plants, let those children that would haue their parents, those men that would gladlie haue their friends and bretherens daies Prolonged on earth, (as there is no naturall hearted man but gladly would,) let them blesse the Father of lights,
but use the remedy of shunning those evils which we have not hability to withstand? Let that people Therefore which receive a benefit by the length of their Princes days, that Father or Mother that Rejoiceth to see the offspring of their Flesh grow like green and pleasant plants, let those children that would have their Parents, those men that would gladly have their Friends and brethrens days Prolonged on earth, (as there is no natural hearted man but gladly would,) let them bless the Father of lights,
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as in other things, so even in this that he hath given man a feareful heart and setled naturally that affection in him which is a preservation against so many waies of death.
as in other things, so even in this that he hath given man a fearful heart and settled naturally that affection in him which is a preservation against so many ways of death.
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Is there any estate more fearefull then that Babilonians Strumpets, that sitteth vpon the tops of the seaven hils glorying and vaunting, I am a Queene, &c. Revel.
Is there any estate more fearful then that Babylonians Strumpets, that Sitteth upon the tops of the seaven hills glorying and vaunting, I am a Queen, etc. Revel.
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18. 7. How much bettter and happier they whose estate hath been alwaies as his who speaketh after this sort of himselfe, Lord from my youth haue I borne thy yoke.
18. 7. How much better and Happier they whose estate hath been always as his who speaks After this sort of himself, Lord from my youth have I born thy yoke.
They which sit at continuall ease, & are setled in the leeze of their securitie, looke vpon them, view their countenance, their speech, their gesture, their deedes;
They which fit At continual ease, & Are settled in the leeze of their security, look upon them, view their countenance, their speech, their gesture, their Deeds;
Put them in feare, O God, saith the Prophet, that so they may know thēselus to be but men, wormes of the earth, dust & ashes, fraile corruptible, feeble things.
Put them in Fear, Oh God, Says the Prophet, that so they may know themselves to be but men, worms of the earth, dust & Ashes, frail corruptible, feeble things.
so many discriptions of things threatned, and those so liuely, to the end they may leaue behinde thé a deepe impression of such as hath force to keepe the heart continually waking.
so many descriptions of things threatened, and those so lively, to the end they may leave behind the a deep impression of such as hath force to keep the heart continually waking.
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Father if it bee possible. In which cases corrupt natures suggestions are for the safety of temporall life not to sticke at thinges excluding from eternall:
Father if it be possible. In which cases corrupt nature's suggestions Are for the safety of temporal life not to stick At things excluding from Eternal:
Were it not therefore for such cogitations as on the contrarie side grace and faith ministreth, such as that of Iob, Though God kill me, that of Paule, Scio, cui credidi, I know him on whom I do relie small evils would soone be able, to overwhelme even the best of vs. A wise man, saith Salomon, doth see a plague comming and hideth himselfe.
Were it not Therefore for such cogitations as on the contrary side grace and faith Ministereth, such as that of Job, Though God kill me, that of Paul, Scio, cui credidi, I know him on whom I do rely small evils would soon be able, to overwhelm even the best of us A wise man, Says Solomon, does see a plague coming and Hideth himself.
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but that alwaies they might remember, that whatsoever evils at any time, did beset them, to him they should still repaire, for comfort, councell, and succour.
but that always they might Remember, that whatsoever evils At any time, did beset them, to him they should still repair, for Comfort, council, and succour.
cc-acp cst av pns32 vmd vvi, cst c-crq n2-jn p-acp d n1, vdd vvi pno32, p-acp pno31 pns32 vmd av vvi, p-acp n1, n1, cc n1.
For their assurance where of his Peace hee gaue them, his peace he left vnto them, not such peace as the world offereth, by whom his name is never so much pretēded as when deepest treachery is meant,
For their assurance where of his Peace he gave them, his peace he left unto them, not such peace as the world Offereth, by whom his name is never so much pretended as when Deepest treachery is meant,
