A sermon preached before the queenes maiestie at Hampton Court, on Sunday the 16. day of October: By I. Hopkins, one of his maiesties chaplaines in ordinarie
but, saith S. Chrysostome in his fifteenth Homilie vpon Genesis: they that labour in the sacred mine of the holy Scriptures shall finde magnum in paruo, a great treasure of doctrine in a few words, many diuine instructions in a short sentence.
but, Says S. Chrysostom in his fifteenth Homily upon Genesis: they that labour in the sacred mine of the holy Scriptures shall find magnum in paruo, a great treasure of Doctrine in a few words, many divine instructions in a short sentence.
His life considered, first in it selfe, that he walked with God: Next with certaine circumstances, necessarilie obserued for his greater commendations, as shall afterward appeare.
His life considered, First in it self, that he walked with God: Next with certain Circumstances, necessarily observed for his greater commendations, as shall afterwards appear.
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To walke after Baalim, is to practise the Idolatrie of Baalim. To walke with God, is to liue according to Gods will, both in worshipping of him as he hath commanded,
To walk After Baalim, is to practise the Idolatry of Baalim. To walk with God, is to live according to God's will, both in worshipping of him as he hath commanded,
for though all men walke in Gods sight (as who can hide himselfe from him whose eyes behold all places, Prou. spying out the euill and the good? ) yet the most sort of men, like the Ostrich, mentioned by Elihu in the booke of Iob, either know it not, or regard it not.
for though all men walk in God's sighed (as who can hide himself from him whose eyes behold all places, Prou. spying out the evil and the good?) yet the most sort of men, like the Ostrich, mentioned by Elihu in the book of Job, either know it not, or regard it not.
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But that the meaning of these words may more clearely appeare vnto vs, let vs looke into other places of holy Scripture, where the like wordes are set downe and expounded,
But that the meaning of these words may more clearly appear unto us, let us look into other places of holy Scripture, where the like words Are Set down and expounded,
as Dauid thy father walked in purenesse of heart, and in righteousnesse, to doe according to all that I haue commanded thee, &c. Also in the second of the Kings,
as David thy father walked in pureness of heart, and in righteousness, to do according to all that I have commanded thee, etc. Also in the second of the Kings,
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So that by all these places it is euident, that to walke with God implies three duties, truth for the foundation, righteousnesse and holinesse of life for the outward conuersation,
So that by all these places it is evident, that to walk with God Implies three duties, truth for the Foundation, righteousness and holiness of life for the outward Conversation,
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Therefore wee may hence conclude, that neither heretikes, hypocrites, nor prophane persons walke with God, and they that walke not with God in the kingdome of grace, shall neuer rest with him in the kingdome of glorie.
Therefore we may hence conclude, that neither Heretics, Hypocrites, nor profane Persons walk with God, and they that walk not with God in the Kingdom of grace, shall never rest with him in the Kingdom of glory.
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and learne good things, are yet ignorant of the grounds of religion, and therefore may easilie be led into error, are to be admonished to lay a better,
and Learn good things, Are yet ignorant of the grounds of Religion, and Therefore may Easily be led into error, Are to be admonished to lay a better,
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For assuredly so many could not be seduced (as daily are in these times) if euer they had learned and beleeued the true grounds and foundations of the faith.
For assuredly so many could not be seduced (as daily Are in these times) if ever they had learned and believed the true grounds and foundations of the faith.
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For although that errors in some circumstances are not so dangerous (so as they bee not wilful) for who in some things may not bee deceiued?) yet to erre in the foundation is the certaine ruine of the whole worke,
For although that errors in Some Circumstances Are not so dangerous (so as they be not wilful) for who in Some things may not be deceived?) yet to err in the Foundation is the certain ruin of the Whole work,
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Of all watch and ward (saith Salomon ) looke to thy heart. For if that bee sincere, it is so highlie acceptable with God, that in mercie hee passeth by many imperfections.
Of all watch and ward (Says Solomon) look to thy heart. For if that be sincere, it is so highly acceptable with God, that in mercy he passes by many imperfections.
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Lastlie, that this our walking may be pleasing to the Lord on al parts, we must do that which is good in Gods sight, that is, we must not only auoid such things,
Lastly, that this our walking may be pleasing to the Lord on all parts, we must do that which is good in God's sighed, that is, we must not only avoid such things,
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But it will be said, Durus est hic sermo: this is a hard saying, who can thus walke? And if none shall enioy the kingdome of heauen but such as walke thus vpon earth,
But it will be said, Durus est hic sermon: this is a hard saying, who can thus walk? And if none shall enjoy the Kingdom of heaven but such as walk thus upon earth,
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therefore wee should not labour to doe our vttermost endeuour, and (as I take it) the word vsed in the originall text will giue some light hereunto, which properly signifieth, made himselfe to walke, implying not a perfection of the worke,
Therefore we should not labour to do our uttermost endeavour, and (as I take it) the word used in the original text will give Some Light hereunto, which properly signifies, made himself to walk, implying not a perfection of the work,
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And this is the fulfilling of that which the Scripture teacheth, that the life of a Christian is a continuall warfare, the profession whereof wee vndertake in our Baptisme, and the execution whereof must be the daylie practise of our liues.
And this is the fulfilling of that which the Scripture Teaches, that the life of a Christian is a continual warfare, the profession whereof we undertake in our Baptism, and the execution whereof must be the daily practice of our lives.
The life of a Christian is compared to running in a race, set out by the words of labouring, striuing, indeuouring, & here by walking: for the passage to heauen is painefull on foote in the worke of mortification, not riding at ease in following the pleasures and lusts of the flesh.
The life of a Christian is compared to running in a raze, Set out by the words of labouring, striving, endeavouring, & Here by walking: for the passage to heaven is painful on foot in the work of mortification, not riding At ease in following the pleasures and Lustiest of the Flesh.
I sought him but I found him not, saith the spouse of Christ, teaching that such as will find Christ, must arise from their bed, (by which is meant, pleasures and delights of the flesh) and seeke him in the exercises of fasting and prayer,
I sought him but I found him not, Says the spouse of christ, teaching that such as will find christ, must arise from their Bed, (by which is meant, pleasures and delights of the Flesh) and seek him in the exercises of fasting and prayer,
so in the obseruation of the matter precedent in this historie some necessarie points may be noted, by which the excellencie of this his walking may much more bee admired, & they are specially three.
so in the observation of the matter precedent in this history Some necessary points may be noted, by which the excellency of this his walking may much more be admired, & they Are specially three.
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of the first line in the descent from Adam: that hee enioyed abundantly the plentie of the earth, that then was exceeding fertile in yeelding all kinde of fruites,
of the First line in the descent from Adam: that he enjoyed abundantly the plenty of the earth, that then was exceeding fertile in yielding all kind of fruits,
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as being not yet sowred with the vnsauorie corrupt matter the vniuersall deluge left vpon it (for howsoeuer we reade of sinne in that age of the world, we reade of no famine) and being the heire of his house,
as being not yet soured with the unsavoury corrupt matter the universal deluge left upon it (for howsoever we read of sin in that age of the world, we read of no famine) and being the heir of his house,
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Now that wealth, greatnes, and plentie, are strong temptations to our nature to take libertie to sinne, may appeare by that warning which Moses gaue the people:
Now that wealth, greatness, and plenty, Are strong temptations to our nature to take liberty to sin, may appear by that warning which Moses gave the people:
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And when the Lord thy God hath brought thee into the land which hee sware vnto thy fathers, &c. with great, and goodly cities which thou buildedst not:
And when the Lord thy God hath brought thee into the land which he sware unto thy Father's, etc. with great, and goodly cities which thou buildedst not:
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and are indeed those thornes that choake the good seede of the word, not in their owne nature, (for so they are the good blessings of God) but by the corruption of our nature that is so apt to abuse them.
and Are indeed those thorns that choke the good seed of the word, not in their own nature, (for so they Are the good blessings of God) but by the corruption of our nature that is so apt to abuse them.
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riches reserued to the owners thereof for their euill, saith Salomon. This indeede hath not been true in all, Abraham, Iob, Dauid, Iehosaphat, Ioseph of Arimathea and manie other haue bin rich,
riches reserved to the owners thereof for their evil, Says Solomon. This indeed hath not been true in all, Abraham, Job, David, Jehoshaphat, Ioseph of Arimathea and many other have been rich,
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Fourthlie, whereas there is a lawfull vse of pleasure (which no sound Diuine euer denied) yet wee must hearken to Salomon, who saith, Pastime is not meete for a foole:
Fourthly, whereas there is a lawful use of pleasure (which no found Divine ever denied) yet we must harken to Solomon, who Says, Pastime is not meet for a fool:
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Lastly, (for I may not be ouer tedious) the meditation of our last end is a singular helpe to keepe vs frō being bewitched with these Circes cups of pleasures:
Lastly, (for I may not be over tedious) the meditation of our last end is a singular help to keep us from being bewitched with these Circes cups of pleasures:
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Qui considerat qualis erit in morte, semper pauidus erit in operatione, saith S. Gregorie; He that considereth what hee shall bee in his death, will neuer bee without feare in the workes of his life:
Qui considerate qualis erit in morte, semper pauidus erit in operation, Says S. Gregory; He that Considereth what he shall be in his death, will never be without Fear in the works of his life:
and most bitter will the remembrance of vaine pleasures be, when death shal cease vpon vs. The second circumstance wee considered, is the time when Henoch liued, viz. in a declining age of the world, the children of Cain being many, his time paralleling with Lamech, that had corrupted the institution of mariage with polygamy,
and most bitter will the remembrance of vain pleasures be, when death shall cease upon us The second circumstance we considered, is the time when Henoch lived, viz. in a declining age of the world, the children of Cain being many, his time paralleling with Lamech, that had corrupted the Institution of marriage with polygamy,
and Pharaoahs court taught Ioseph to call his brethrēspies against his knowledge, and so often to protest the same by the life of Pharaoh. The children of Israel by liuing among the Heathen were readier in the speech of Asdod then in the language of Canaan;
and Pharaoahs court taught Ioseph to call his brethrenspies against his knowledge, and so often to protest the same by the life of Pharaoh. The children of Israel by living among the Heathen were Readier in the speech of Asdod then in the language of Canaan;
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and who would make him his companion that is diseased with an infectious maladie A? s therefore we must take heede we be not stained with the euill examples of the vngodly,
and who would make him his Companion that is diseased with an infectious malady A? s Therefore we must take heed we be not stained with the evil Examples of the ungodly,
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lest being like vnto them in their liues, wee be made partakers of their plagues, so must wee bee carefull to auoid their company and fellowship, lest touching pitch wee bee defiled therewith.
lest being like unto them in their lives, we be made partakers of their plagues, so must we be careful to avoid their company and fellowship, lest touching pitch we be defiled therewith.
Dauid the King in setting downe the orders of his house, saith, There shall no deceitfull person dwell in my house, hee that telleth lies, shall not tarrie in my sight:
David the King in setting down the order of his house, Says, There shall no deceitful person dwell in my house, he that Telleth lies, shall not tarry in my sighed:
and S. Paul admonishing vs not to be deceiued, nor corrupted with the words of the wicked, addeth this caueat as a meanes, Be not therefore companions with them.
and S. Paul admonishing us not to be deceived, nor corrupted with the words of the wicked, adds this caveat as a means, Be not Therefore Sodales with them.
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Let vs remember the holie man Lot, who though he liued in Sodom, became not like the Sodomits, but his righteous soule was vext with seeing their vnlawfull deeds: 2. Pet. 2.7.8.
Let us Remember the holy man Lot, who though he lived in Sodom, became not like the Sodomites, but his righteous soul was vexed with seeing their unlawful Deeds: 2. Pet. 2.7.8.
The third and last is his perseuerance, viz. that he liued this holie life, and continued this godlie course all his time which was more then three hundred yeeres.
The third and last is his perseverance, viz. that he lived this holy life, and continued this godly course all his time which was more then three hundred Years.
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or such like, peraduenture by hearing of a Sermon, where the iudgements of God are zealouslie denounced (as was Felix at the Sermon of S. Paul ) so haue I seene at sea many passionately affected with shew of repentance by occasion of a violent storme,
or such like, Peradventure by hearing of a Sermon, where the Judgments of God Are zealously denounced (as was Felix At the Sermon of S. Paul) so have I seen At sea many passionately affected with show of Repentance by occasion of a violent storm,
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The end of a thing (saith Salomon ) is better then the beginning. Therefore I will conclude this point with the warning of the Apostle, seeing that God by his spirit hath begun the worke of grace in vs, that wee quench not the spirit.
The end of a thing (Says Solomon) is better then the beginning. Therefore I will conclude this point with the warning of the Apostle, seeing that God by his Spirit hath begun the work of grace in us, that we quench not the Spirit.
And because a fire is put out as well by withdrawing the fuel, as by powring on water, wee must giue good heede to two other admonitions in that place: Pray continually, despise not prophesie:
And Because a fire is put out as well by withdrawing the fuel, as by Pouring on water, we must give good heed to two other admonitions in that place: Pray continually, despise not prophesy:
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And it is to bee feared this opinion too commonlie preuaileth in the world, and that is the cause why religion and religious actions be in so small account as they are.
And it is to be feared this opinion too commonly prevaileth in the world, and that is the cause why Religion and religious actions be in so small account as they Are.
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But whosoeuer shall take counsell from the holy Scriptures, shall find that this is nothing else but a meere sophistication of Satan to bring godlinesse into contempt.
But whosoever shall take counsel from the holy Scriptures, shall find that this is nothing Else but a mere sophistication of Satan to bring godliness into contempt.
Famous are those blessings that are promised in the law, to the religious keepers of the same, and euer true is that which was spoken to Heli from the Lord, Them that honour mee, 1. Sam. 2.30. Ioh. 12.26. I will honour, &c. Which is also confirmed by that saying of our Sauiour, If any man serue me, him will my father honor.
Famous Are those blessings that Are promised in the law, to the religious keepers of the same, and ever true is that which was spoken to Heli from the Lord, Them that honour me, 1. Sam. 2.30. John 12.26. I will honour, etc. Which is also confirmed by that saying of our Saviour, If any man serve me, him will my father honour.
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In the second of Chron. the prosperitie of Iehosaphat is wholly attributed to this, as the true cause of the same, because he walked in the first waies of his father Dauid, and sought not Baalim.
In the second of Chronicles the Prosperity of Jehoshaphat is wholly attributed to this, as the true cause of the same, Because he walked in the First ways of his father David, and sought not Baalim.
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And though his kingdome was but small, not so much as the fourth part of this Iland, hee was able to bring into the field aboue eleuē hundred thousand fighting men, God blessed so exceedinglie him and all his people,
And though his Kingdom was but small, not so much as the fourth part of this Island, he was able to bring into the field above eleuē hundred thousand fighting men, God blessed so exceedingly him and all his people,
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This I had because I kept thy precepts, saith the Prophet Dauid, deriuing the ground and cause of his happinesse from his true seruice of almightie God.
This I had Because I kept thy Precepts, Says the Prophet David, deriving the ground and cause of his happiness from his true service of almighty God.
& sacking of Ierusalem) from those that sought his life, and that he should not fal by the sword, because thou hast put thy trust in me, saith the Lord.
& sacking of Ierusalem) from those that sought his life, and that he should not fall by the sword, Because thou hast put thy trust in me, Says the Lord.
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For assuredlie this translation of Henoch was a singular fauour of God towards him, otherwise it should neuer haue here by Moses bin so particularly recorded, nor by S. Paul afterward so expressely recounted among those glorious achieuements of faith.
For assuredly this Translation of Henoch was a singular favour of God towards him, otherwise it should never have Here by Moses been so particularly recorded, nor by S. Paul afterwards so expressly recounted among those glorious achievements of faith.
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from continual discontentment, into the hauen of assured safetie, from the stormes of perpetual danger? vndoubtedly had I the tongues of men and Angels I could not to perfection set out the greatnesse of this disparitie.
from continual discontentment, into the Haven of assured safety, from the storms of perpetual danger? undoubtedly had I the tongues of men and Angels I could not to perfection Set out the greatness of this disparity.
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as a long winter, as a long imprisonment, as a long and tedious iournie at sea, wherein all the hope of contentment stands on the safe arriuall in the harbour,
as a long winter, as a long imprisonment, as a long and tedious journey At sea, wherein all the hope of contentment Stands on the safe arrival in the harbour,
for how many liue long to their greater miserie in this life, and further punishment afterward? How much happier had it bin with Heli that hee had died young,
for how many live long to their greater misery in this life, and further punishment afterwards? How much Happier had it been with Heli that he had died young,
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then in liuing long, to commit so many fearefull sinnes, and at length to be his owne murtherer? Ah how happie had it been with Zedekia if he had died in his cradle, rather then to liue to see Ierusalem (through his rebellion and periurie) sackt, that famous Temple burnt, his owne children slaine before his face,
then in living long, to commit so many fearful Sins, and At length to be his own murderer? Ah how happy had it been with Zedekiah if he had died in his cradle, rather then to live to see Ierusalem (through his rebellion and perjury) sacked, that famous Temple burned, his own children slain before his face,
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and in the height of his sinne, to bee slaine by the hands of murtherers? On the otherside, the Scripture saith of the death of Ieroboams sonne that died young, that hee only of Ieroboams house should come to his graue,
and in the height of his sin, to be slain by the hands of murderers? On the otherside, the Scripture Says of the death of Ieroboams son that died young, that he only of Ieroboams house should come to his graven,
and shuld not see the euill that came to passe immediatlie after his death? To the vngodly indeed it is a punishment to bee taken from their heauen and pleasure which they haue in this world,
and should not see the evil that Come to pass immediately After his death? To the ungodly indeed it is a punishment to be taken from their heaven and pleasure which they have in this world,
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and to bee cast into eternall torment after their life is ended: and herehence it commeth, that death and the remembrance thereof is, and euer hath been,
and to be cast into Eternal torment After their life is ended: and herehence it comes, that death and the remembrance thereof is, and ever hath been,
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Now what this benefit was that Henoch receiued, is very briefly noted in one worde veennenu, which the Vulgar translateth, & non apparuit, and hee appeared not.
Now what this benefit was that Henoch received, is very briefly noted in one word veennenu, which the vulgar Translate, & non He appeared, and he appeared not.
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and the Apostle to the Hebrewes hath NONLATINALPHABET, hee was translated, that is, taken from the societie of men, not by the vsuall way of death, the common ende of all flesh:
and the Apostle to the Hebrews hath, he was translated, that is, taken from the society of men, not by the usual Way of death, the Common end of all Flesh:
Into what place he was receiued, the coniectures haue been diuers, al the Diuines of the Church of Rome, with some of the Ancients, affirme, that he with Eliah were placed in Paradise, that garden of Eden, whence Adam was expelled,
Into what place he was received, the Conjectures have been diverse, all the Divines of the Church of Rome, with Some of the Ancients, affirm, that he with Elijah were placed in Paradise, that garden of Eden, whence Adam was expelled,
Neither that place of the two witnesses in the eleuenth of the Apocalyps, nor that of the 44. of Ecclesiasticus, commonlie alleaged for the proofe hereof, giue warrant to this imagination.
Neither that place of the two Witnesses in the Eleventh of the Apocalypse, nor that of the 44. of Ecclesiasticus, commonly alleged for the proof hereof, give warrant to this imagination.
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and not aboue the sphere of the Moone, (as Peter Lombard, and others doe imagine.) The two witnesses mentioned by S. Iohn (vsing a certaine number for an vncertaine) signifie nothing else but that the Lord should haue alwaies some, that in a holy zeale should preach against the enemies of the truth, whom though the wicked should kill and murther,
and not above the sphere of the Moon, (as Peter Lombard, and Others do imagine.) The two Witnesses mentioned by S. John (using a certain number for an uncertain) signify nothing Else but that the Lord should have always Some, that in a holy zeal should preach against the enemies of the truth, whom though the wicked should kill and murder,
yet should they not so extinguished gods spirit, but others should still bee raised vp (as hath bin in al ages of the church) to supplie their roomes in the Lords vineyard:
yet should they not so extinguished God's Spirit, but Others should still be raised up (as hath been in all ages of the Church) to supply their rooms in the lords vineyard:
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And whereas they vrge a miracle in their raising to life againe, the like manner of speaking is in the eight of Ecclesiastes, I haue seene the wicked buried; and they returned;
And whereas they urge a miracle in their raising to life again, the like manner of speaking is in the eight of Ecclesiastes, I have seen the wicked buried; and they returned;
then of any second comming of him to bee expected, and of the generations that liued when he was so taken vp, that they should bee mooued to repentance by the knowledge of so great an honor done to so holy a mā, (or made more inexcusable) rather then of any other generations in the latter end of the world.
then of any second coming of him to be expected, and of the generations that lived when he was so taken up, that they should be moved to Repentance by the knowledge of so great an honour done to so holy a man, (or made more inexcusable) rather then of any other generations in the latter end of the world.
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as Peter Martir, Caluin, and diuers more of the late writers: against which opinion also is alleaged that place in the 10. Heb. vers. 19.20. Wee may bee bold to enter into the holy place, by the new and liuing way which hee hath prepared for vs through the vaile, that is, Theophylact vpon this place. his flesh.
as Peter Martyr's, Calvin, and diverse more of the late writers: against which opinion also is alleged that place in the 10. Hebrew vers. 19.20. we may be bold to enter into the holy place, by the new and living Way which he hath prepared for us through the veil, that is, Theophylact upon this place. his Flesh.
To this end is also brought that place in the 1. Cor. 15.23. Euery man in his owne order, the first fruits is Christ, afterward they that are of Christ, &c. And also that place in Ioh. 3.13. where Christ saith:
To this end is also brought that place in the 1. Cor. 15.23. Every man in his own order, the First fruits is christ, afterwards they that Are of christ, etc. And also that place in John 3.13. where christ Says:
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(which I am not ignorant is otherwise expounded, but it is not my purpose to stand vpon it.) Omitting therefore all coniecturall opinions, seeing the holy Scripture hath not made it manifest, modest ignorance is better then curious inquisition.
(which I am not ignorant is otherwise expounded, but it is not my purpose to stand upon it.) Omitting Therefore all conjectural opinions, seeing the holy Scripture hath not made it manifest, modest ignorance is better then curious inquisition.
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For as a learned man saith, Temerarium est de his statuere, curiosum inuestigare: It is rashnes to determine such doubtfull things, and curiositie to search after them.
For as a learned man Says, Rashly est de his statuere, Curiosum inuestigare: It is rashness to determine such doubtful things, and curiosity to search After them.
The secret things belong to the Lord our God, Deut. 29.29. but the things reueiled to vs, and to our children for euer, that wee may doe all the workes of this law.
The secret things belong to the Lord our God, Deuteronomy 29.29. but the things revealed to us, and to our children for ever, that we may do all the works of this law.
For the meanest of those glorious mansions (whereof our Sauiour saith in his fathers house there are manie) doe beyond all comparison exceed the most glorious palace or paradise vpon earth.
For the Meanest of those glorious mansions (whereof our Saviour Says in his Father's house there Are many) do beyond all comparison exceed the most glorious palace or paradise upon earth.
The Lord so guide our hearts, and order our waies by his grace in our walking on this vale of miserie, that we may (like this holy man) keepe that straite and narrow way that tendeth to eternal life, yt after our earthly pilgrimage is finished, wee may bee receiued into that glorious rest which is purchased for vs by the precious blood-shedding of our blessed Sauiour Iesus Christ.
The Lord so guide our hearts, and order our ways by his grace in our walking on this vale of misery, that we may (like this holy man) keep that strait and narrow Way that tendeth to Eternal life, that After our earthly pilgrimage is finished, we may be received into that glorious rest which is purchased for us by the precious bloodshedding of our blessed Saviour Iesus christ.
