Luc. 16.1.2 &c. the other of the rich man and Lazarus, v. 19.20. &c. The parable of the vniust Steward doth not warrant any pickery or vnfaithfulnes in stewards;
Luke 16.1.2 etc. the other of the rich man and Lazarus, v. 19.20. etc. The parable of the unjust Steward does not warrant any pickery or unfaithfulness in Stewards;
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that the fountaines of our liberalitie may runne ouer to all that neede, Prou. 5.16: The Pharises, that were couetous, hearing this, v. 14. thought that Christ spake foolishly, and dangerously in so saying, they could not endure that their sore of couetousnes should be touched;
that the fountains of our liberality may run over to all that need, Prou. 5.16: The Pharisees, that were covetous, hearing this, v. 14. Thought that christ spoke foolishly, and dangerously in so saying, they could not endure that their soar of covetousness should be touched;
or how should the Common-wealth stand? and how should one man bee aboue another? or, would hee haue all men alike? as if they had thus reasoned against him,
or how should the Commonwealth stand? and how should one man be above Another? or, would he have all men alike? as if they had thus reasoned against him,
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But vers. 15. hee tels them, that desire of riches and loue of themselues, had so blinded them, that they sawe not where they were, nor in what dangerous wayes:
But vers. 15. he tells them, that desire of riches and love of themselves, had so blinded them, that they saw not where they were, nor in what dangerous ways:
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but as was said, a parable where his chiefe purpose is to disswade these Pharises from cruell hardnes and a carnall life by the example of this rich man, hung vp (as it were) in chaines in hell for a terrour to others,
but as was said, a parable where his chief purpose is to dissuade these Pharisees from cruel hardness and a carnal life by the Exampl of this rich man, hung up (as it were) in chains in hell for a terror to Others,
and for his fare, it was delicate and of the best euery day. v. 19. the beggar and Lazarus was vexed with sores and hunger, desiring the coursest bread,
and for his fare, it was delicate and of the best every day. v. 19. the beggar and Lazarus was vexed with sores and hunger, desiring the Coursest bred,
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Thus standeth the scope and summe of these fiue first verses, and the summe of all is to aduise men to spend their goods well, and not vpon their lusts:
Thus Stands the scope and sum of these fiue First Verses, and the sum of all is to advise men to spend their goods well, and not upon their Lustiest:
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not to forget mercy, and to be liberall to Christs poore, that their fountaines, that is, their estate and possessions may be blessed vnto them Prou. 5.18.
not to forget mercy, and to be liberal to Christ poor, that their fountains, that is, their estate and possessions may be blessed unto them Prou. 5.18.
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But, let vs returne to the rich man, and heare what is said of him. There was a certaine Richman, &c. The text speaketh of a certaine rich man, but without any name;
But, let us return to the rich man, and hear what is said of him. There was a certain Richman, etc. The text speaks of a certain rich man, but without any name;
the wicked, and him that loueth iniquitie, doth his soule abhorre, saith Dauid, Psal. 11.5. that is, such are so farre from hauing credit with him, that he hateth them;
the wicked, and him that loves iniquity, does his soul abhor, Says David, Psalm 11.5. that is, such Are so Far from having credit with him, that he hates them;
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and stormie tempest ▪ v. 6 he whose countenance beholdeth the iust, v. 7. will not suffer sinners to stand before him. Ps. 1.4.5. Iob saith, God will not take a wicked man by the hand. Iob 8.20.
and stormy tempest ▪ v. 6 he whose countenance beholdeth the just, v. 7. will not suffer Sinners to stand before him. Ps. 1.4.5. Job Says, God will not take a wicked man by the hand. Job 8.20.
He that made the remembrance of Iosiah as honie in all mouths, Syr. 49.1, put out the memoriall of Amalek; Exod. 17.14. and hee that said to Moses, I know thee by name, Exod. 33.12, saith to all wicked doers, I know you not. Matth. 7.22. & 25.12. God hath threatned to dishonour them: 1. Samuel. 2.30.
He that made the remembrance of Josiah as honey in all mouths, Syr. 49.1, put out the memorial of Amalek; Exod 17.14. and he that said to Moses, I know thee by name, Exod 33.12, Says to all wicked doers, I know you not. Matthew 7.22. & 25.12. God hath threatened to dishonour them: 1. Samuel. 2.30.
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Secondly, they be the enemies that he will roote out, and who, except he meane to dissemble, (which vile affection is farre from God) will countenance those, whom he meanes to destroy? Thirdly, other-wayes God shall should doe as much for the children of wrath as hee doth for his deare children;
Secondly, they be the enemies that he will root out, and who, except he mean to dissemble, (which vile affection is Far from God) will countenance those, whom he means to destroy? Thirdly, otherways God shall should do as much for the children of wrath as he does for his deer children;
but they cannot be hi••••g, 1. Tim. 5.25. and this hope will faile them, as it ha•• ••ne many, who for a while spread as the greene bay, Psa. 37.35. and after a little while, were cut downe as the greene grasse, Psal. 90.5, 6. Hest. 7.1.8.9. to day in great grace at Court, to morrow, or before night in great disgrace in prison.
but they cannot be hi••••g, 1. Tim. 5.25. and this hope will fail them, as it ha•• ••ne many, who for a while spread as the green bay, Psa. 37.35. and After a little while, were Cut down as the green grass, Psalm 90.5, 6. Hest. 7.1.8.9. to day in great grace At Court, to morrow, or before night in great disgrace in prison.
then hee doth insolent Haman, whose name so shone for a time, lightned with the glorious beames of his Princes countenance vpon him? And what comparison now betweene Peter, Paul, Iames, with other Apostles and Martyrs of Christ, and their persecutors;
then he does insolent Haman, whose name so shone for a time, lightened with the glorious beams of his Princes countenance upon him? And what comparison now between Peter, Paul, James, with other Apostles and Martyrs of christ, and their persecutors;
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for his clothing, it was too curious, and with too much pride and affectation; else both colour and finenesse might haue bene tollerated in so rich a man:
for his clothing, it was too curious, and with too much pride and affectation; Else both colour and fineness might have be tolerated in so rich a man:
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Where learne, that all intemperance in apparell, and abuse of apparell, is vnlawfull to all: as when it is other then belongeth to the sexe, Deut. 22.5. which may cause, and be leader to some horrible sinne:
Where Learn, that all intemperance in apparel, and abuse of apparel, is unlawful to all: as when it is other then belongeth to the sex, Deuteronomy 22.5. which may cause, and be leader to Some horrible sin:
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when it is costly, that is, aboue our estate and meanes, with excesse, or with stretching of the cloth, 1. Tim. 2.9. when it is light for the fashion or colour; called, Prou. 7.10. whorish apparell, and Zephan• 1.8. strange raiment:
when it is costly, that is, above our estate and means, with excess, or with stretching of the cloth, 1. Tim. 2.9. when it is Light for the fashion or colour; called, Prou. 7.10. whorish apparel, and Zephan• 1.8. strange raiment:
when it is not made according to temperance and shamefastnes, which is the Apostles fashion, 1. Pet. 3.3. but according to euery new fashion that comes:
when it is not made according to temperance and shamefastness, which is the Apostles fashion, 1. Pet. 3.3. but according to every new fashion that comes:
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for their garments of glory, which garments of shame. Reasons: they that weare such apparell, forget their Christian calling, which is, to walke soberly. Tit. 2.11.
for their garments of glory, which garments of shame. Reasons: they that wear such apparel, forget their Christian calling, which is, to walk soberly. Tit. 2.11.
for doe not meane persons now offend heerein, as well, and ordinarily, as sinfull Diues? They that cannot spare a penny to a poore man, can find inough to spare for their great ruffes, and silke shooe-strings:
for do not mean Persons now offend herein, as well, and ordinarily, as sinful Diues? They that cannot spare a penny to a poor man, can find enough to spare for their great ruffs, and silk shoestrings:
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How neare doth this come to the curious and vnmercifull apparell of this rich man? therfore it is not curiositie in Ministers to deale in these matters,
How near does this come to the curious and unmerciful apparel of this rich man? Therefore it is not curiosity in Ministers to deal in these matters,
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for, though fine garments be Gods gifts, and the riches of the earth, Gods goodnes, yet the abuse of these to all proud and vnsober couerings; is our shame.
for, though fine garments be God's Gifts, and the riches of the earth, God's Goodness, yet the abuse of these to all proud and unsober coverings; is our shame.
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and shall we glory in that, which at first was, and to this day, is the couer of our shame? Is it seemely that a theefe, saued from the gallowes, should be proud of the halter that should haue hanged him? or if this be vnseemely,
and shall we glory in that, which At First was, and to this day, is the cover of our shame? Is it seemly that a thief, saved from the gallows, should be proud of the halter that should have hanged him? or if this be unseemly,
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as the halter the theefe? What difference then, I meane for any good or sound matter of reioycing, betweene thy proud clothes and his poore halter? Adam, in his innocencie, though naked, needed no couer;
as the halter the thief? What difference then, I mean for any good or found matter of rejoicing, between thy proud clothes and his poor halter? Adam, in his innocence, though naked, needed no cover;
our apparell, the brauest we put on, would haue as much obscured it, as a darke cloud now doth the comfortable Sunne: but euer since sinne entred; all is contrarie:
our apparel, the Bravest we put on, would have as much obscured it, as a dark cloud now does the comfortable Sun: but ever since sin entered; all is contrary:
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so to trimme it, what is it but an intollerable and cruell vanitie? Againe, who would glory of the ragges that are wrapped about his wounds? Our attire, what doth it but hide, in our bodies, the wound of our f•ll? and what glorying then of our proudest couer, there being no better matter in it? The world,
so to trim it, what is it but an intolerable and cruel vanity? Again, who would glory of the rags that Are wrapped about his wounds? Our attire, what does it but hide, in our bodies, the wound of our f•ll? and what glorying then of our proudest cover, there being no better matter in it? The world,
while it was yong, was simple and plaine, now in the dotage of it, it is clothed with double, not garments only, but hearts, Prou. 31.21. Our fathers kept sheepe, Gen. 43.2. we, their children, scorne to weare the w•oll:
while it was young, was simple and plain, now in the dotage of it, it is clothed with double, not garments only, but hearts, Prou. 31.21. Our Father's kept sheep, Gen. 43.2. we, their children, scorn to wear the w•oll:
the garments that God made to Adam and to his wife, our first parents, were coates of skinnes. Gen. 3.21. Christs garment was plaine, and simple without seame.
the garments that God made to Adam and to his wife, our First Parents, were coats of skins. Gen. 3.21. Christ garment was plain, and simple without seam.
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Ioh. 19 23. and many, whom the world was not worthy of, wandred about in sheepe-skinnes. Hebr. 11.37. that is, in leather coates, being destitute, afflicted, and tormented:
John 19 23. and many, whom the world was not worthy of, wandered about in sheepskins. Hebrew 11.37. that is, in leather coats, being destitute, afflicted, and tormented:
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Iacob knew his sonnes coate so soone as his other sonnes Iosephs brethren, brought it to him. Gen. 37.33. He knew that it was the same coate which he made to his sonne Ioseph. The coates of fantasticall men and women of the fashion, at this day, cannot be knowne to be coates of Gods making:
Iacob knew his Sons coat so soon as his other Sons Joseph's brothers, brought it to him. Gen. 37.33. He knew that it was the same coat which he made to his son Ioseph. The coats of fantastical men and women of the fashion, At this day, cannot be known to be coats of God's making:
and therefore praying all humorists in apparell to consider betimes, and before the decree which is gone forth, be sealed with some notable iudgement, what God by Zephans hath threatned against all that are clothed with strange, that is, monstrous garmets;
and Therefore praying all humorists in apparel to Consider betimes, and before the Decree which is gone forth, be sealed with Some notable judgement, what God by Zephans hath threatened against all that Are clothed with strange, that is, monstrous Garments;
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which is that he will visit for them, by a cutting off of man and beast, Zeph. 1.8. I leaue, what might be further spoken, to consideration, and come to a second vse.
which is that he will visit for them, by a cutting off of man and beast, Zephaniah 1.8. I leave, what might be further spoken, to consideration, and come to a second use.
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for the holy Ghost (as hath beene shewed) doth in it, send vs a most fit measure for all the garments we put on. And where some, that say to their proud coates and vpstart fardingales, as Saul to Samuel, honour me before this people, 1. Sam. 15.30. are of opinion that the apparell is not to be regarded, but the heart;
for the holy Ghost (as hath been showed) does in it, send us a most fit measure for all the garments we put on. And where Some, that say to their proud coats and upstarted farthingales, as Saul to Samuel, honour me before this people, 1. Sam. 15.30. Are of opinion that the apparel is not to be regarded, but the heart;
which is therfore branded by the holy Ghost, vnder the names of purple and fine linnen, and vnder the daily and wanton vse of such pride swolne clothes.
which is Therefore branded by the holy Ghost, under the names of purple and fine linen, and under the daily and wanton use of such pride swollen clothes.
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but heerein expresly and principally, that in all this waste and glory of apparell, he was cruell to Lazarus: and in this, he hath but too many followers at this day, who carry all good housekeeping with them in their trunkes to London,
but herein expressly and principally, that in all this waste and glory of apparel, he was cruel to Lazarus: and in this, he hath but too many followers At this day, who carry all good housekeeping with them in their trunks to London,
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and by such filling of the belly with meates, and stuffing of the head with drinkes, made himselfe altogether vnfit for any good duti•s in his calling.
and by such filling of the belly with Meats, and stuffing of the head with drinks, made himself altogether unfit for any good duti•s in his calling.
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In the 13. Chapter to the Romanes, the Apostle of the Gentiles, Saint Paul, hauing exhorted such beleeuers at Rome as had put on the armour of light, to keepe the path of life;
In the 13. Chapter to the Romans, the Apostle of the Gentiles, Faint Paul, having exhorted such believers At Room as had put on the armour of Light, to keep the path of life;
eating as beasts, who eate all the day and part of the night. But the same Apostle speaketh plainely as much, Phil. 3.19. telling the Church to which he there wrot, that their end is damnation, whose belly is their God.
eating as beasts, who eat all the day and part of the night. But the same Apostle speaks plainly as much, Philip 3.19. telling the Church to which he there wrote, that their end is damnation, whose belly is their God.
And, what doth our Sauiour meane, Luc. 2•. 34, so carefully to forewarne his disciples and followers with a take heede, that your hearts be not ouercharged with surfetting and drunkennes;
And, what does our Saviour mean, Luke 2•. 34, so carefully to forewarn his Disciples and followers with a take heed, that your hearts be not overcharged with surfeiting and Drunkenness;
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And for this, some haue not vnfitly compared our Tap houses and Tauernes (as men vse them now) to the lawe of the asse in Sampsons hand, which laid the Philistimes heapes vpon heapes, Iudg. 15.16.
And for this, Some have not unfitly compared our Tap houses and Taverns (as men use them now) to the law of the Ass in Sampsons hand, which laid the Philistines heaps upon heaps, Judges 15.16.
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For the world hath slaine his thousands, but these haue slaine their ten thousands, 1. Sam. 18.7, and not with a mortall wound, but with an immortal to eternall death.
For the world hath slain his thousands, but these have slain their ten thousands, 1. Sam. 18.7, and not with a Mortal wound, but with an immortal to Eternal death.
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and doe not voluptuous theeues, and murtherers offend so too? Secondly, such an abuse of the creature oppresseth the heart with surfetting and drunkennes:
and do not voluptuous thieves, and murderers offend so too? Secondly, such an abuse of the creature Oppresses the heart with surfeiting and Drunkenness:
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and how can the heart so oppressed, and person liuing in such a trade of exceeding, looke to be saued? Thirdly, it is flat idolatrie, making the belly a God.
and how can the heart so oppressed, and person living in such a trade of exceeding, look to be saved? Thirdly, it is flat idolatry, making the belly a God.
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Heere we see in what a fearefull state they stand of wretchednes, and perdition from God, who follow that cursed fellowship which men call good fellowship.
Here we see in what a fearful state they stand of wretchedness, and perdition from God, who follow that cursed fellowship which men call good fellowship.
For whither doth it leade the followers, but to the house where the dead are? Prou. 9.18. Death is in the pot: 2. King. 4.40. Hell and death in their drunken pots:
For whither does it lead the followers, but to the house where the dead Are? Prou. 9.18. Death is in the pot: 2. King. 4.40. Hell and death in their drunken pots:
In the dayes of Nee they ate, they dranke, that is, they did both excessiuely: Luk: 17.27; and as they were drowned in such excesse, so they were in the waters that tooke them away.
In the days of Nee they ate, they drank, that is, they did both excessively: Luk: 17.27; and as they were drowned in such excess, so they were in the waters that took them away.
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So Sedom, burning with such lusts, was burnt with fire, and burneth now in hell fire, Iude. 7. Christians are called to serue in the hall, not in the kichen;
So Sodom, burning with such Lustiest, was burned with fire, and burns now in hell fire, Iude. 7. Christians Are called to serve in the hall, not in the kitchen;
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to serue God, and not that which carnall men make their god, the belly. We must put on the Lord Iesus Christ, Rom. 13.14: and shall we thinke to put on him, and to keepe on flesh? The body is but the garment of the soule:
to serve God, and not that which carnal men make their god, the belly. We must put on the Lord Iesus christ, Rom. 13.14: and shall we think to put on him, and to keep on Flesh? The body is but the garment of the soul:
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and is the garment better then the body, the body then the soule? Or is not the body more worth then raiment? and so the body lesse worth then the soule, being but the raiment of it? Why then is there so much care for the belly to feede it,
and is the garment better then the body, the body then the soul? Or is not the body more worth then raiment? and so the body less worth then the soul, being but the raiment of it? Why then is there so much care for the belly to feed it,
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and little care of our soules, we can haue no hope to be saued? Let them consider, who giue their time and soules to this vngodly loue of meates and drinkes in excesse.
and little care of our Souls, we can have no hope to be saved? Let them Consider, who give their time and Souls to this ungodly love of Meats and drinks in excess.
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Me thinkes, if they would see that face in their cuppes of wine, and glasses of strong drinke, the face of that Christian man, whose graces and vertues,
Me thinks, if they would see that face in their cups of wine, and glasses of strong drink, the face of that Christian man, whose graces and Virtues,
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they could not, (hauing reason, which the Bird we spake of hath not, and being greater murtherers by farre) but pierce themselues through with many sorrowes, not to death,
they could not, (having reason, which the Bird we spoke of hath not, and being greater murderers by Far) but pierce themselves through with many sorrows, not to death,
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and not be wounded with stings of horrible feare, in the loude crie of their consciences, telling them that they haue slaine so many men in themselues? And may they not say:
and not be wounded with stings of horrible Fear, in the loud cry of their Consciences, telling them that they have slain so many men in themselves? And may they not say:
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of sober by calling, drunken and more then brutish by the custome of sinne? But when they shall enter into meditation of a farre worse estate, by such lusts in the body cruelly pulled vpon them to damnation,
of Sobrium by calling, drunken and more then brutish by the custom of sin? But when they shall enter into meditation of a Far Worse estate, by such Lustiest in the body cruelly pulled upon them to damnation,
but he that spends them ill and wantonly, or holds them in couetously and cruelly, when there is neede of his mercy, shall beare his condemnation, whosoeuer he be.
but he that spends them ill and wantonly, or holds them in covetously and cruelly, when there is need of his mercy, shall bear his condemnation, whosoever he be.
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for we doe not reade either that he gate his riches and wealth ill, or tooke any thing by oppression from the poore and Lazarus; it was sufficient matter to his condemnation in hell, that he did not vse his riches well,
for we do not read either that he gate his riches and wealth ill, or took any thing by oppression from the poor and Lazarus; it was sufficient matter to his condemnation in hell, that he did not use his riches well,
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And the axe is laid to the roote of euery tree that bringeth forth no good fruit, though it bring forth no bad, for the cutting of it downe to death & hell, Mat. 3.10,
And the axe is laid to the root of every tree that brings forth no good fruit, though it bring forth no bad, for the cutting of it down to death & hell, Mathew 3.10,
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To this agreeth that prouerbiall speech of Salomon: He that turneth away his care from the crie of the poore, he saith not, he that makes him cry, shal cry himselfe, and not be heard, Prou. 21.13. That is, though he fall into such miserie as shall make him crie, and that to God and man for helpe;
To this agreeth that proverbial speech of Solomon: He that turns away his care from the cry of the poor, he Says not, he that makes him cry, shall cry himself, and not be herd, Prou. 21.13. That is, though he fallen into such misery as shall make him cry, and that to God and man for help;
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to omit this duty when there is cause, and we haue abilitie, what is it but with sinne, to keepe in our hands that which is Gods part, and the poores portion;
to omit this duty when there is cause, and we have ability, what is it but with sin, to keep in our hands that which is God's part, and the poors portion;
where, first, they are much deceiued, by calling that theirs, which is their Masters, Luk. 16.1, 2. For the earth is his, Psalm. 24.1. and these things that are in it he hath deliuered vnder account to rich men, as to his Stewards, to lay them out;
where, First, they Are much deceived, by calling that theirs, which is their Masters, Luk. 16.1, 2. For the earth is his, Psalm. 24.1. and these things that Are in it he hath Delivered under account to rich men, as to his Stewards, to lay them out;
or, if these earthly goods were theirs, were it lawfull or reasonable to vse them, against the glory of the bountifull Giuer? If my Prince should rayse mee to honour, were it tolerable, were it not vilany to turne it against his Crowne and Honour? or,
or, if these earthly goods were theirs, were it lawful or reasonable to use them, against the glory of the bountiful Giver? If my Prince should raise me to honour, were it tolerable, were it not villainy to turn it against his Crown and Honour? or,
because the weapon is mine owne, wherewith I slew him? Did Noah well to bee drunken with the fruite of his owne Ʋineyard? Gen. 9.20, 21. And who knoweth not that a man may abuse his owne? and that he should doe, (not all he may) but what he lawfully may? But to put the matter out of question:
Because the weapon is mine own, wherewith I slew him? Did Noah well to be drunken with the fruit of his own Ʋineyard? Gen. 9.20, 21. And who Knoweth not that a man may abuse his own? and that he should do, (not all he may) but what he lawfully may? But to put the matter out of question:
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and when hee sends to vs by the poore his receiuers, that we send to him by them the fruits of his owne ground, by dealing mercifully with them and not euill entreating them,
and when he sends to us by the poor his Receivers, that we send to him by them the fruits of his own ground, by dealing mercifully with them and not evil entreating them,
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&c. For the godly poore are his Baliues, and the gatherers of his rents, whō he sendeth to vs. Fourthly, that we acknowledge our homage by submitting to his lawes,
etc. For the godly poor Are his Baliues, and the gatherers of his rends, whom he sends to us Fourthly, that we acknowledge our homage by submitting to his laws,
Sixthly, that we plucke not vp his quichesets, and ioine land to land, till there be no more roome, Esa. 5.8, or place, to wit to be taken for our money.
Sixthly, that we pluck not up his quichesets, and join land to land, till there be no more room, Isaiah 5.8, or place, to wit to be taken for our money.
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when he shall say by death, to euery one of vs; thou canst no longer be Steward, Luke 16.2. which being so, men haue smal cause to be proud of this, that God hath set them vp in worldly riches and greatnes.
when he shall say by death, to every one of us; thou Canst no longer be Steward, Lycia 16.2. which being so, men have small cause to be proud of this, that God hath Set them up in worldly riches and greatness.
but who is so vnkind that he will not doe for himselfe? It is a fruite of the spirit to couer the naked with a garment: Ezech. 18.7: but signe of an ill spirit to vncouer him, or to keepe his couer from him:
but who is so unkind that he will not do for himself? It is a fruit of the Spirit to cover the naked with a garment: Ezekiel 18.7: but Signen of an ill Spirit to uncover him, or to keep his cover from him:
And he is no good man who hauing two coates, will not giue one, rather then see his brother perish for want of one, Luk. 3.11. Our Sauiour, who being rich, made himselfe poore to make vs rich, will haue vs to giue almes of such things as we haue, Luk. 11.41. That is, he requireth vs to giue almes, either in money, or in that which is money worth.
And he is no good man who having two coats, will not give one, rather then see his brother perish for want of one, Luk. 3.11. Our Saviour, who being rich, made himself poor to make us rich, will have us to give alms of such things as we have, Luk. 11.41. That is, he requires us to give alms, either in money, or in that which is money worth.
Also and further, for the temporall returne, the Lord by Esay tels vs, that, If we refresh the hungry and troubled soule, hee will satisfie our soule in drought, and make our bones fat;
Also and further, for the temporal return, the Lord by Isaiah tells us, that, If we refresh the hungry and troubled soul, he will satisfy our soul in drought, and make our bones fat;
Heere are very large promises, and he that maketh them is faithfull, for is it not a great blessing of God to be prouided of springs of water in a great drouth? is not the fatting of the bones, in some common leannesse sent vpon others for a punishment, something worth? Is it not good prouidence to lay vp that in our daies of plenty, which will be sure, not onely to come againe,
Here Are very large promises, and he that makes them is faithful, for is it not a great blessing of God to be provided of springs of water in a great drouth? is not the fatting of the bones, in Some Common leanness sent upon Others for a punishment, something worth? Is it not good providence to lay up that in our days of plenty, which will be sure, not only to come again,
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And why should wee (then) be so slacke in the liberall laying out of something for an euill day? why should we feare to cast our bread vpon such waters, where it will be found againe? and to make God our pay-maister by giuing to his poore, Prou. 19.17, seeing all that we so giue shall be repaid so surely,
And why should we (then) be so slack in the liberal laying out of something for an evil day? why should we Fear to cast our bred upon such waters, where it will be found again? and to make God our paymaster by giving to his poor, Prou. 19.17, seeing all that we so give shall be repaid so surely,
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let vs remember that it is not onely a deede of mercy, but worke of iustice to giue to Gods poore: so saith Dauid, Psal. 112.9; where he telles vs that a good man is alway doing good, and that his righteousnes, that is, worke thereof abideth euer;
let us Remember that it is not only a deed of mercy, but work of Justice to give to God's poor: so Says David, Psalm 112.9; where he tells us that a good man is always doing good, and that his righteousness, that is, work thereof Abideth ever;
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and he calleth it righteousnes, because it is not an arbitratie but commanded duty: nor at our owne choise, which we may doe, or leaue vndone; but straightly enioined.
and he calls it righteousness, Because it is not an arbitratie but commanded duty: nor At our own choice, which we may do, or leave undone; but straightly enjoined.
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But, lest any should thinke himselfe not to be charged with giuing because he is not rich, the Apostle S. Paul sheweth that this duty belongeth both to rich and poore, Eph. 4.28. Where the poore labouring man is commanded to practise loue, and the duties of loue vpon his needy brother.
But, lest any should think himself not to be charged with giving Because he is not rich, the Apostle S. Paul shows that this duty belongeth both to rich and poor, Ephesians 4.28. Where the poor labouring man is commanded to practise love, and the duties of love upon his needy brother.
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And if we would haue an example for it, we haue a good one in the poore widow who cast her two mites into the coffer of the poore, which was all the substanc• that she had, Mar. 12.43.44. God will haue the poore (therefore) to spare somewhat of their pouerty, to the comfort of Christ in his needy members.
And if we would have an Exampl for it, we have a good one in the poor widow who cast her two mites into the coffer of the poor, which was all the substanc• that she had, Mar. 12.43.44. God will have the poor (Therefore) to spare somewhat of their poverty, to the Comfort of christ in his needy members.
so hee that hideth himselfe from him, shall haue many a curse, that is, many a plague from God, Prou. 28.27. One is, he shall beg a drop of cold water in hell, and it shall not be giuen him:
so he that Hideth himself from him, shall have many a curse, that is, many a plague from God, Prou. 28.27. One is, he shall beg a drop of cold water in hell, and it shall not be given him:
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There shall be iudgement merciless• to him who hath shewed no mercy, I am. 2.13. The fruites that he reapeth, are such as the seede which he hath sowen:
There shall be judgement merciless• to him who hath showed no mercy, I am. 2.13. The fruits that he reapeth, Are such as the seed which he hath sown:
prouided that the rich man become lawfully rich, and the poore man be made poore as Lazarus heere, by sicknesse and sores, not by any intemperate spendings.
provided that the rich man become lawfully rich, and the poor man be made poor as Lazarus Here, by sickness and sores, not by any intemperate spendings.
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The Lord maketh poore, and maketh rich: 1. Sam. 2.7: or, the poore and rich together, as passingers who comming from coutrarie quarters, meete in one mid way:
The Lord makes poor, and makes rich: 1. Sam. 2.7: or, the poor and rich together, as passengers who coming from contrary quarters, meet in one mid Way:
Some take their wealth of God, and thanke the diuell for it; by giuing praise, with Belshazzar, to their gods of gold and siluer, Dan. 5.4; not to the true God who giues them their gold and siluer.
some take their wealth of God, and thank the Devil for it; by giving praise, with Belshazzar, to their God's of gold and silver, Dan. 5.4; not to the true God who gives them their gold and silver.
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and in a Church well ordered, it cannot be seene. The poore yee shall haue alwayes with you, saith Christ, Ioh. 12.8. He saith, the poore, but not the begging poore:
and in a Church well ordered, it cannot be seen. The poor ye shall have always with you, Says christ, John 12.8. He Says, the poor, but not the begging poor:
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Secondly, it openeth a gappe to rogues and vagabonds, who vnder the colour of begging, will be of no certaine Church or ciuill companie, but in nature of Outlawes:
Secondly, it Openeth a gap to rogues and vagabonds, who under the colour of begging, will be of no certain Church or civil company, but in nature of Outlaws:
Lastly, there is not onely a lawe in Moses, but a statute in England against it, Elizab. 39. Now if all this be so intollerable, it must needes be confessed, that it is a corrupt time and state, wherein an abuse so intollerable, is not reformed.
Lastly, there is not only a law in Moses, but a statute in England against it, Elizabeth 39. Now if all this be so intolerable, it must needs be confessed, that it is a corrupt time and state, wherein an abuse so intolerable, is not reformed.
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and yet our shame should be great if it were no other waies;) but strong and sturdy beggers, men and women, who can giue no good account of their wandering life:
and yet our shame should be great if it were no other ways;) but strong and sturdy beggars, men and women, who can give no good account of their wandering life:
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Yea, many married vnder a hedge (if at all) are suffered without all shame and good conscience, to increase the Church and Common-wealths store with the seede of bastardy, and vncleane copulation.
Yea, many married under a hedge (if At all) Are suffered without all shame and good conscience, to increase the Church and Commonwealths store with the seed of bastardy, and unclean copulation.
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and somewhat in the Common-wealth is out of course? Or is order respected, and good law executed as it ought, where such vngodly dissolutenesse is neither restrained,
and somewhat in the Commonwealth is out of course? Or is order respected, and good law executed as it ought, where such ungodly dissoluteness is neither restrained,
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For it is here set downe in Gods register, and said to be Lazarus. And so we see (as was obserued vpon the 19. verse, the first doctrine) that where the righteous haue an honorable memoriall, the wicked haue none, or of no good sauor;
For it is Here Set down in God's register, and said to be Lazarus. And so we see (as was observed upon the 19. verse, the First Doctrine) that where the righteous have an honourable memorial, the wicked have none, or of no good savour;
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yet how rich became poore and vnlanded Abraham, by Gods fauour? Who was greater with God then he? and who was called the friend of God, as he? Esay 41.8. Ruth was very poore;
yet how rich became poor and unlanded Abraham, by God's favour? Who was greater with God then he? and who was called the friend of God, as he? Isaiah 41.8. Ruth was very poor;
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that God raiseth vp the poore (she meaneth the godly poore) out of the dust, and lifteth vp the begger, that is, beggers such as Lazarus the begger was, to set them among Princes, and to make them inherite the seate of glory? 1. Sam. 2.8.
that God Raiseth up the poor (she means the godly poor) out of the dust, and lifts up the beggar, that is, beggars such as Lazarus the beggar was, to Set them among Princes, and to make them inherit the seat of glory? 1. Sam. 2.8.
With this, Dauid made his pillowe, when he lay downe to sleepe: Psal. 4.8: and in assurance of this, both Dauid, and the seede of Dauid had great confidence, in their greatest aduersitie;
With this, David made his pillow, when he lay down to sleep: Psalm 4.8: and in assurance of this, both David, and the seed of David had great confidence, in their greatest adversity;
will not God much respect his owne image, or rather himselfe in a true Christian? Thirdly, true Christians, and new creatures in God, are Christs full brothers by father and mother.
will not God much respect his own image, or rather himself in a true Christian? Thirdly, true Christians, and new creatures in God, Are Christ full Brother's by father and mother.
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shall not the children that are begotten with the word of truth, and haue a better nature poured into them then these sonnes by creation haue, be farre more respected then they? and shall they not haue the double blessing, who haue issued from the wombe of God, in the regeneration? Fourthly, God said to Abraham, and what he said to him, is spoken to all the faithfull, in him;
shall not the children that Are begotten with the word of truth, and have a better nature poured into them then these Sons by creation have, be Far more respected then they? and shall they not have the double blessing, who have issued from the womb of God, in the regeneration? Fourthly, God said to Abraham, and what he said to him, is spoken to all the faithful, in him;
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and sooner shall his couenant of the day and night be broken, sooner shall it cease to be day and night in their seasons, then he will violate the couenant he hath made with his people of their safetie and peace, Ier. 33.16.20.21.
and sooner shall his Covenant of the day and night be broken, sooner shall it cease to be day and night in their seasons, then he will violate the Covenant he hath made with his people of their safety and peace, Jeremiah 33.16.20.21.
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and will he, for that which is more deare vnto him by his owne mercy and the merit of his Sonne, goe from his promise to the righteous in their saluation? For saluation belongeth to the Lord,
and will he, for that which is more deer unto him by his own mercy and the merit of his Son, go from his promise to the righteous in their salvation? For salvation belongeth to the Lord,
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for he must respect and practise pietie that would haue God to be fauourable. So saith Dauid: He hath chosen the man that is godly, Psal. 4.3. Not euery man, but the righteous man:
for he must respect and practise piety that would have God to be favourable. So Says David: He hath chosen the man that is godly, Psalm 4.3. Not every man, but the righteous man:
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And who would not be preserued, when thousands perish? Euen Balaam would die the death of the righteous, Num. 23.10. He that loued not righteousnes, desired to die as the righteous:
And who would not be preserved, when thousands perish? Eve balaam would die the death of the righteous, Num. 23.10. He that loved not righteousness, desired to die as the righteous:
For he was slaine with the sword of the children of Israel among the cursed Midianites, Num. 31.8. It is alwaies thought to be the best husbandry (and for worldly husbandrie it is) most to affect that, that will be sure to doe vs the most earthly good:
For he was slain with the sword of the children of Israel among the cursed midianites, Num. 31.8. It is always Thought to be the best Husbandry (and for worldly Husbandry it is) most to affect that, that will be sure to do us the most earthly good:
and that other folly and madnes would be auoided in out race of religion, as the apparent losse of our crowne of glory, 1. Cor. 9.24.25. &c. And here let vs knowe and remember, that gold, compared with the way of righteousnes, is infinitely worse then it;
and that other folly and madness would be avoided in out raze of Religion, as the apparent loss of our crown of glory, 1. Cor. 9.24.25. etc. And Here let us know and Remember, that gold, compared with the Way of righteousness, is infinitely Worse then it;
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or rather certaine vnrest, to aduenture, nay lose all surety of true peace and sound happines, here and hence? The Apostle S. Paul, when he speaketh of the happinesse of our other life, magnifieth the same farre aboue all temporall felicities, both for worth and continaunce;
or rather certain unrest, to adventure, nay loose all surety of true peace and found happiness, Here and hence? The Apostle S. Paul, when he speaks of the happiness of our other life, magnifieth the same Far above all temporal felicities, both for worth and continaunce;
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but that which is added of being an eternall weight of glory, surpasseth them all, as it is said of the vertuous woman by Lemuel, or Salomon in the Prouerbes of Salomon, Prou: 31.29.
but that which is added of being an Eternal weight of glory, Surpasses them all, as it is said of the virtuous woman by Lemuel, or Solomon in the Proverbs of Solomon, Prou: 31.29.
They that take Habakukes course, and tremble at the word, shall be in Habakukes case, and haue rest, that is, securitie, in the day of affliction, Haba. 3.16. Such are a house built vpon the seuen pillars of God, Prou. 9.1.
They that take Habakukes course, and tremble At the word, shall be in Habakukes case, and have rest, that is, security, in the day of affliction, Hebe. 3.16. Such Are a house built upon the seuen pillars of God, Prou. 9.1.
And that which is so built, and by so wise a builder, must needes stand in all weather and changes, Math. 7.25. Wicked men are as chaffe and dust that are driuen away with a small winde of aduersitie: Psal. 1.4:
And that which is so built, and by so wise a builder, must needs stand in all weather and changes, Math. 7.25. Wicked men Are as chaff and dust that Are driven away with a small wind of adversity: Psalm 1.4:
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The gates of hell, and all the diuels in hell cannot preuaile against a true Christian, Math. 16.18, whose best welfare and safety, is not as a cottage builded on rotten props,
The gates of hell, and all the Devils in hell cannot prevail against a true Christian, Math. 16.18, whose best welfare and safety, is not as a cottage built on rotten props,
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as did Peter, Math. 26.70.72.74, a few tiles in the wind; yet can it not fall, for it is grounded on a rock, Math. 7.25. God hath not promised that we shall haue no troubles, if we be godly;
as did Peter, Math. 26.70.72.74, a few tiles in the wind; yet can it not fallen, for it is grounded on a rock, Math. 7.25. God hath not promised that we shall have no Troubles, if we be godly;
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though it doe not from burning, Exod. 3.2, and that though troubles beate vpon vs yet they shall not sinke vs. Thus the Apostle of the Gentiles was persecuted, but not forsaken:
though it do not from burning, Exod 3.2, and that though Troubles beat upon us yet they shall not sink us Thus the Apostle of the Gentiles was persecuted, but not forsaken:
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And that there should bee such a common collection made, may bee prooued by the Apostles charge to the Church of Corinth, which, in that Church, is giuen to euery Church and Parish now;
And that there should be such a Common collection made, may be proved by the Apostles charge to the Church of Corinth, which, in that Church, is given to every Church and Parish now;
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for it is plaine by another charge giuen in this very matter, by godly Nehemiah, who willed the people, in the day of their feast, and after they themselues had eaten and drunke of the best, to send vnto them for whom none is prepared, Nehem. 8.10. Hee sayeth, Sexd it: He sayth not, Let them come to your doores to begge it. But some cannot come;
for it is plain by Another charge given in this very matter, by godly Nehemiah, who willed the people, in the day of their feast, and After they themselves had eaten and drunk of the best, to send unto them for whom none is prepared, Nehemiah 8.10. He Saith, Sexd it: He say not, Let them come to your doors to beg it. But Some cannot come;
So Iob, hee that is called the Father of the poore, for his mercies to the poore, did not onely feede and clothe those whome hee knew to bee hungry and without couer;
So Job, he that is called the Father of the poor, for his Mercies to the poor, did not only feed and cloth those whom he knew to be hungry and without cover;
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and pronounceth sentence of damnation against those that had not lo done, Mat. 25.36.43. Where it appea•eth to be a necessary dutie in the richer Parishioners, not onely to helpe those that, in great extremitie, come vnto them;
and pronounceth sentence of damnation against those that had not lo done, Mathew 25.36.43. Where it appea•eth to be a necessary duty in the Richer Parishioners, not only to help those that, in great extremity, come unto them;
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For when they goe thus with Moses, to looke vpon their burthens, Exod. 2.11, by that stronger attractiue to pitty, (seeing) they cannot but be more moued to be mercifull.
For when they go thus with Moses, to look upon their burdens, Exod 2.11, by that Stronger Attractive to pity, (seeing) they cannot but be more moved to be merciful.
for he knew, and would haue vs to know, that to see the poore and sicke in their pittifull houses and neede, will more stirre a man in his bowells of mercy, then bare hearing can.
for he knew, and would have us to know, that to see the poor and sick in their pitiful houses and need, will more stir a man in his bowels of mercy, then bore hearing can.
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The Reasons. For, (first) it is made by Saint Iames a speciall propertie of true Religion, Iam. 1.27. and, if a speciall propertie of Religion, then they that doe otherwaies, are (improperly) religious.
The Reasons. For, (First) it is made by Saint James a special property of true Religion, Iam. 1.27. and, if a special property of Religion, then they that do otherways, Are (improperly) religious.
therefore for this cure of our hard hearts, it is needfull to goe home to the poore, bound with fetters of sicknesse to their beddes or houses, that we may see with our owne eyes,
Therefore for this cure of our hard hearts, it is needful to go home to the poor, bound with fetters of sickness to their Beds or houses, that we may see with our own eyes,
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and so, or by being so, shut vp, to wit, in an vncharitable hardnesse, our compassions from him, by not comming to him, how can the loue of God be in vs, saith Saint Iohn? 1. Iohn 3.17. Not sufficient therefore to giue at our doores;
and so, or by being so, shut up, to wit, in an uncharitable hardness, our compassions from him, by not coming to him, how can the love of God be in us, Says Saint John? 1. John 3.17. Not sufficient Therefore to give At our doors;
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and warmed the naked with his fleece, and receiued home vnto him the wandring stranger. This did Iob, the father of the poore; who well deserued the name.
and warmed the naked with his fleece, and received home unto him the wandering stranger. This did Job, the father of the poor; who well deserved the name.
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and who shall giue to them, who (when they were able) would giue to none? Prou. 21.13. May not their owne measure be returned? may they not iustly be serued with it? Math. 7.2.
and who shall give to them, who (when they were able) would give to none? Prou. 21.13. May not their own measure be returned? may they not justly be served with it? Math. 7.2.
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1. Cor. 12.26, and will one member see another perish, and not succour it? Or when we are full, shall we thinke no man is empty? When are in our warme house, that none is harbourlesse? that no man is sicke,
1. Cor. 12.26, and will one member see Another perish, and not succour it? Or when we Are full, shall we think no man is empty? When Are in our warm house, that none is harbourless? that no man is sick,
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when we are whole? and no man in trouble, when we are at rest? And because we haue abundance, that no man feeleth want? Shall nature teach one member to helpe another? and shall not grace,
when we Are Whole? and no man in trouble, when we Are At rest? And Because we have abundance, that no man feeleth want? Shall nature teach one member to help Another? and shall not grace,
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And shall we we not haue respect to the recompence of reward? Hebr. 11.26. To lend vnto men vpon vsury is forbidden, Psal. 15.5. but to lend so to God, by giuing to his poore, is commanded, Math. 25.27. Of all vsuries, this is safest, and hath the richest returne.
And shall we we not have respect to the recompense of reward? Hebrew 11.26. To lend unto men upon Usury is forbidden, Psalm 15.5. but to lend so to God, by giving to his poor, is commanded, Math. 25.27. Of all Usuries, this is Safest, and hath the Richest return.
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Sixtly, God giueth vs the example, who giueth abu•dantly to all: and should we not be followers of God? Eph. 5.1. Should we not be mercifull, as our heauenly father is mercifull? Luk. 6.36.
Sixty, God gives us the Exampl, who gives abu•dantly to all: and should we not be followers of God? Ephesians 5.1. Should we not be merciful, as our heavenly father is merciful? Luk. 6.36.
Nay, he that died for vs feeds vs, that is, spiritually feedes vs with his body, and will we not feede him with our meate? He clothes vs with his righteousnes, and shall we thinke it much to cloth him with our cast apparell? He hath prepared for vs in heauen;
Nay, he that died for us feeds us, that is, spiritually feeds us with his body, and will we not feed him with our meat? He clothes us with his righteousness, and shall we think it much to cloth him with our cast apparel? He hath prepared for us in heaven;
And though all these had house-roome sufficient, and inough for the belly, yet a righteous poore man full of sores and hunger, lying at his doore, could haue nothing.
And though all these had houseroom sufficient, and enough for the belly, yet a righteous poor man full of sores and hunger, lying At his door, could have nothing.
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and he could not serue all? We reade but of one, euen Lazarus. That hee might haue gone to other house• to begge somewhere? It seemes he could goe no further, by his lying along in the place, and his speedy death there:
and he could not serve all? We read but of one, even Lazarus. That he might have gone to other house• to beg somewhere? It seems he could go no further, by his lying along in the place, and his speedy death there:
But where one so respected of God, is so humbled by him at a Churles gate, we learne that it is nothing strange, God should beginne his visitation at his owne house.
But where one so respected of God, is so humbled by him At a Churls gate, we Learn that it is nothing strange, God should begin his Visitation At his own house.
Our friend Lazarus sleepeth: Ioh. 11.11. That is, is already dead, v. 14. So when the destroyers were sent against Ierusalem, their charge from God was, to beginne at home, at his owne Sanctuarie, Ezech. 9.6.
Our friend Lazarus Sleepeth: John 11.11. That is, is already dead, v. 14. So when the destroyers were sent against Ierusalem, their charge from God was, to begin At home, At his own Sanctuary, Ezekiel 9.6.
he professeth to doe all his worke, to wit, of visitation vpon mount Sion and Ierusalem, his owne citie and houshold people first, Esay 10.12. Ier. 25.12. The bitter cup of indignation, spoken of by Ieremie, was prepared for many Kings, and a large people and world of men;
he Professes to do all his work, to wit, of Visitation upon mount Sion and Ierusalem, his own City and household people First, Isaiah 10.12. Jeremiah 25.12. The bitter cup of Indignation, spoken of by Ieremie, was prepared for many Kings, and a large people and world of men;
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but who must drinke first? and to whom was this cup of desolation by the sword first sent? Was it not to the cittie where his name was called vpon, Ier. 25.29. & 49.52.
but who must drink First? and to whom was this cup of desolation by the sword First sent? Was it not to the City where his name was called upon, Jeremiah 25.29. & 49.52.
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and though none haue more securitie then the godly in common calamities, yet this promise to them, being but of temporall blessings, is to be vnderstood with the exception of the crosse, Psal. 89.32.33. Joh. 16.33.
and though none have more security then the godly in Common calamities, yet this promise to them, being but of temporal blessings, is to be understood with the exception of the cross, Psalm 89.32.33. John 16.33.
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For as the mother that waines her child, layeth wormwood or some other bitter thing vpon her breast to make the child to leaue it so because, we are too much affected naturally to the world, that is, to the lusts of those profits and pleasures which are therein,
For as the mother that wains her child, Layeth wormwood or Some other bitter thing upon her breast to make the child to leave it so Because, we Are too much affected naturally to the world, that is, to the Lustiest of those profits and pleasures which Are therein,
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therefore hath God layd vpon it the wormewood of calamitie and troubles, to the end that we (his children) might not too long hang vpon the breasts of it for weake and vaine matters,
Therefore hath God laid upon it the wormwood of calamity and Troubles, to the end that we (his children) might not too long hang upon the breasts of it for weak and vain matters,
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What if God had for any long time, spared the vse of his rod and staffe toward Dauid, his owne King. Psal. 23.4. He himselfe or another in like case (if not he) telles vs:
What if God had for any long time, spared the use of his rod and staff towards David, his own King. Psalm 23.4. He himself or Another in like case (if not he) tells us:
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Are we better then Dauid? or could not Dauid be ruled without strokes, and can we? Therefore necessary it is, that iudgement which beginneth at Gods house, should (if we be of this house) beginne also at vs. A terrour therefore, to those who feele no worke of sorrow in their minde, or outward members.
are we better then David? or could not David be ruled without Strokes, and can we? Therefore necessary it is, that judgement which begins At God's house, should (if we be of this house) begin also At us A terror Therefore, to those who feel no work of sorrow in their mind, or outward members.
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and if our hearts doe not smite vs, as Dauids, him, 2. Sam. 24, how merrily doe we goe away with sinne, carrying it as easily as Sampson did the gates of Azzah? Iudg. 16.3.
and if our hearts do not smite us, as David, him, 2. Sam. 24, how merrily do we go away with sin, carrying it as Easily as Sampson did the gates of Gaza? Judges 16.3.
Now, is it terrible to liue in sinne with so small remorse of minde and conscience as they doe, whose eares God hath not opened by his discipline? Then it must needs be a terrible thing for men, consisting of flesh, to feele no crosses.
Now, is it terrible to live in sin with so small remorse of mind and conscience as they do, whose ears God hath not opened by his discipline? Then it must needs be a terrible thing for men, consisting of Flesh, to feel no Crosses.
But must iudgement begin at Gods house? Then for the correction of God, beginning at the righteous, what doe they but testifie for them that they are of that house that God specially loueth? Amos. 3.2. The branch that beareth fruit he purgeth, to wit, with his corrections, that it may bring forth more fruit, Ioh. 15.2.
But must judgement begin At God's house? Then for the correction of God, beginning At the righteous, what do they but testify for them that they Are of that house that God specially loves? Amos. 3.2. The branch that bears fruit he Purgeth, to wit, with his corrections, that it may bring forth more fruit, John 15.2.
and to dresse vs (that be branches,) that being yet but weakely fruitfull, we may be made fit to bring forth fruit plentifully in duties of pietie to God, and of loue to men.
and to dress us (that be branches,) that being yet but weakly fruitful, we may be made fit to bring forth fruit plentifully in duties of piety to God, and of love to men.
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And for these outward things of ease, credit, and a wealthy life, what are they but medicines for the disease of sinne? Therefore he that dieteth his children will giue them these things, rather as medicines to heale them,
And for these outward things of ease, credit, and a wealthy life, what Are they but medicines for the disease of sin? Therefore he that dieteth his children will give them these things, rather as medicines to heal them,
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yet who is greater, the stranger? or he that shall be heire of all? So for these strangers that haue some fewe nights lodging in Gods Church, howsoeuer here they may be more made of for outward things,
yet who is greater, the stranger? or he that shall be heir of all? So for these Strangers that have Some few nights lodging in God's Church, howsoever Here they may be more made of for outward things,
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If their pouerty cannot humble them, nor their misery make them stoupe; (where yet Pharao, and Haman, and Benhadad in their afflictions became humble and stouped vnto those who they knew, could helpe them);
If their poverty cannot humble them, nor their misery make them stoop; (where yet Pharaoh, and Haman, and Benhadad in their afflictions became humble and stooped unto those who they knew, could help them);
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If the ruler hearken to lyes, that is, admit them into his eares and receiue them into his heart, all his seruants will be wicked: Prou. 29.12: That is, as ready to tell them, as they to heare them.
If the ruler harken to lies, that is, admit them into his ears and receive them into his heart, all his Servants will be wicked: Prou. 29.12: That is, as ready to tell them, as they to hear them.
And whither should filthy channells runne, but into sinkes fit for them? When Caiaphas was against Christ, his whole houshold, men and maides, were against him, Math. 26.69.71.73. Ahab, a wicked King, had as wicked Courtiers, who did so generally humour him in the hatred of Gods Prophets, that Eliiah thought there was neuer a true worshipper left in Israel, 1. King. 19.10.
And whither should filthy channels run, but into sinks fit for them? When Caiaphas was against christ, his Whole household, men and maids, were against him, Math. 26.69.71.73. Ahab, a wicked King, had as wicked Courtiers, who did so generally humour him in the hatred of God's prophets, that Elisha Thought there was never a true worshipper left in Israel, 1. King. 19.10.
29 26. That is, as men are men, and compassed with flesh, they desire and study, in corruption, to gratifie those in euill that for euill can reward them.
29 26. That is, as men Are men, and compassed with Flesh, they desire and study, in corruption, to gratify those in evil that for evil can reward them.
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Therefore Christ, when he would see good fruits of a familie, beginnes at the tree of them in the Maister, Math. 12.33. Abraham, giuen to hospitalitie, his wife was so too, and so was Lot, brought vp in his house, Gen. 18.6 7.8. & 19.2.
Therefore christ, when he would see good fruits of a family, begins At the tree of them in the Master, Math. 12.33. Abraham, given to hospitality, his wife was so too, and so was Lot, brought up in his house, Gen. 18.6 7.8. & 19.2.
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but wicked Maisters, as Absalom, haue wicked seruants, like those of Absalom, 2. Sam. 13.28. So where the Maister is a Papist, the seruants must be Papists, or fauour Papistrie.
but wicked Masters, as Absalom, have wicked Servants, like those of Absalom, 2. Sam. 13.28. So where the Master is a Papist, the Servants must be Papists, or favour Papistry.
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These bestowed what they had, they would bestowe nothing. These were pittifull to man; they were cruell to poore man, and inhumane to Lazarus, a godly man.
These bestowed what they had, they would bestow nothing. These were pitiful to man; they were cruel to poor man, and inhumane to Lazarus, a godly man.
and to conuince the vnmercifull, and more then beastly incompassionatenes of such cruell wretches. For here the kind nature of the dogges shamed the hard hearts of men:
and to convince the unmerciful, and more then beastly incompassionatenes of such cruel wretches. For Here the kind nature of the Dogs shamed the hard hearts of men:
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And here we are taught that God, for good purpose, doth oftentimes make vnreasonable creatures his witnesses against reasonable men So fire and Lions, the fierce fire,
And Here we Are taught that God, for good purpose, does oftentimes make unreasonable creatures his Witnesses against reasonable men So fire and Lions, the fierce fire,
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and the hungry Lions shewed mercy, when the King and Princes of Babel and Persia would shewe none to Daniel, and Daniels fellowes, Pan. 3.27 & 6 22. Thus also,
and the hungry Lions showed mercy, when the King and Princes of Babel and Persiam would show none to daniel, and Daniel's Fellows, Pan. 3.27 & 6 22. Thus also,
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So prouidence is taught by the Comes, Prou. 30.26: order by the Grashopper v. 27: diligence by the Spider, v. 78: and timely repentance by the Turtle Swallow, and Crane, that know and obserue their time, Ier. 8.7. In the booke of Micah; when Israel would not heare, God turnes him to the Mountains and hills, bidding them to heare, Mich. 6.1.2.
So providence is taught by the Comes, Prou. 30.26: order by the Grasshopper v. 27: diligence by the Spider, v. 78: and timely Repentance by the Turtle Swallow, and Crane, that know and observe their time, Jeremiah 8.7. In the book of micah; when Israel would not hear, God turns him to the Mountains and hills, bidding them to hear, Mich. 6.1.2.
and God hath not left himselfe without witnesse, Act. 14 17. Where therefore, his Ministers cannot teach man by his word, the other creatures by their order must, that there be no excuse.
and God hath not left himself without witness, Act. 14 17. Where Therefore, his Ministers cannot teach man by his word, the other creatures by their order must, that there be no excuse.
And now what can he say, when the creatures without reason obserue their makers law; and he that hath reason, and the teaching which they want, will not?
And now what can he say, when the creatures without reason observe their makers law; and he that hath reason, and the teaching which they want, will not?
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euen of the hilles and mountains, of the fowles of the aire, of the trees of the forrest and of the dragons and wormes that creepe vpon the earth, Psal. 148, not to suffer his praise to goe out of his mouth.
even of the hills and Mountains, of the fowls of the air, of the trees of the forest and of the dragons and worms that creep upon the earth, Psalm 148, not to suffer his praise to go out of his Mouth.
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and loude? And what witnesse can they giue but of his iust condemnation ▪ if where they declare his glory he bring by his wickednesse, by his crueltie, by his prophane life and most v•ine behauiour, nothing but shame, •eproch,
and loud? And what witness can they give but of his just condemnation ▪ if where they declare his glory he bring by his wickedness, by his cruelty, by his profane life and most v•ine behaviour, nothing but shame, •eproch,
how much lesse can hee want witnesse now in the new world of grace, where the light is tenne times clearer then that of the Sunne? and where besides the darke starres of the firmament, we haue the cleare glorious Sun-light of the Gospell to walke by? If then, being taught (as we are) in the common and priuate schoole, that is, both by creatures,
how much less can he want witness now in the new world of grace, where the Light is tenne times clearer then that of the Sun? and where beside the dark Stars of the firmament, we have the clear glorious Sunlight of the Gospel to walk by? If then, being taught (as we Are) in the Common and private school, that is, both by creatures,
but euen the creatures, that doe so well in their kind, will with open mouthes witnesse against vs. And let me tell you, that if the Oxe knowe his owner,
but even the creatures, that do so well in their kind, will with open mouths witness against us And let me tell you, that if the Ox know his owner,
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Also, we that haue our beasts obedient to vs in the sixe daies, and yet (as rebellious children worse then beasts) are disobedient to the Lord on the seuenth, what can we say? For when we spake to them they heard vs,
Also, we that have our beasts obedient to us in the sixe days, and yet (as rebellious children Worse then beasts) Are disobedient to the Lord on the Seventh, what can we say? For when we spoke to them they herd us,
How can we answer this? how can we denie so plaine a matter as this? And when these shall speake against vs with the voice of their testimonie, what will we alledge for our selues? And what will be our defence? A fearefull thing therefore, not to heare such Schoole-maisters as these,
How can we answer this? how can we deny so plain a matter as this? And when these shall speak against us with the voice of their testimony, what will we allege for our selves? And what will be our defence? A fearful thing Therefore, not to hear such Schoolmasters as these,
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But doth God make vnreasonable creatures his witnesses against reasonable men? Thē though men should hold their peace, the stones would crie, Luk. 19.40. That is, if it could be supposed that man, in bearing witnesse, would be partiall to mankind;
But does God make unreasonable creatures his Witnesses against reasonable men? Them though men should hold their peace, the stones would cry, Luk. 19.40. That is, if it could be supposed that man, in bearing witness, would be partial to mankind;
O then, how carefull should we be now by keeping good conscience in all things, Hebr. 13.18, to stop those mouthes that otherwaies we shalbe sure, by walking against God and not in his feare, to open wi•e against vs in the day of vengeance,
O then, how careful should we be now by keeping good conscience in all things, Hebrew 13.18, to stop those mouths that otherways we shall sure, by walking against God and not in his Fear, to open wi•e against us in the day of vengeance,
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condemneth those sluggards and idle, destitute of vnderstanding, who neither Summer nor Winter, care for any thing, Pro. 30, 25. The locusts that goe forth by bands, that is, strongly tegether,
Condemneth those sluggards and idle, destitute of understanding, who neither Summer nor Winter, care for any thing, Pro 30, 25. The Locusts that go forth by bans, that is, strongly tegether,
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and takes hold of her thread with such industry and constancie, is a shame to the slothfull in their vocation, who take no holde of Time for any good purpose vnder the Sun. v. 28. Loe here, who may be our teachers,
and Takes hold of her thread with such industry and constancy, is a shame to the slothful in their vocation, who take no hold of Time for any good purpose under the Sun. v. 28. Loe Here, who may be our Teachers,
One dies as well as another, the wise man as the foole: Eccles. 2.16: and all flesh is grasse, Esa. 40.6. The flesh of poore men and the flesh of Kings is grasse;
One die as well as Another, the wise man as the fool: Eccles. 2.16: and all Flesh is grass, Isaiah 40.6. The Flesh of poor men and the Flesh of Kings is grass;
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and both cut downe by death, the coursest grasse, and the finest flower of grasse. Death is the worme in euery gourd mortall; Ion. 4.7: and Princes die like other men. Psal. 82.7. The point is plaine by the experience of all the ages both of time, and persons past:
and both Cut down by death, the Coursest grass, and the Finest flower of grass. Death is the worm in every gourd Mortal; Ion. 4.7: and Princes die like other men. Psalm 82.7. The point is plain by the experience of all the ages both of time, and Persons past:
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So Saint Paul, It is appointed, as by a Statute of euerlasting Parliament, and appointed to men, that is, to euery man, to one as well as to another, That they shall once dye, Heb. 9.27. And dust shall returne to dust, as it was. Ecclesiastes, 12.7.
So Saint Paul, It is appointed, as by a Statute of everlasting Parliament, and appointed to men, that is, to every man, to one as well as to Another, That they shall once die, Hebrew 9.27. And dust shall return to dust, as it was. Ecclesiastes, 12.7.
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Hat not iust and mighty death couered their large bodies ouer with those two very short words, Hic •ac•t, Here lyes, to witte the body of such and such a Monarch, Potentate and Emperour of the earth? Was not the graue their house? and did they not all make their bedde in the darke?, Iob. 17.13. Some of their iourneyes in this pilgrimage of life, were shorter, some longer;
Hat not just and mighty death covered their large bodies over with those two very short words, Hic •ac•t, Here lies, to wit the body of such and such a Monarch, Potentate and Emperor of the earth? Was not the graven their house? and did they not all make their Bed in the dark?, Job 17.13. some of their journeys in this pilgrimage of life, were shorter, Some longer;
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but was not their graue the common Inne where they lodged at night? and what difference in death betweene them? Among many dead Ghosts (as it is in the fable) one would needs know which was Philip King of Macedon; Answer was made, Hee that hath the balde heade is Philip: All haue balde heads, saith he:
but was not their graven the Common Inn where they lodged At night? and what difference in death between them? Among many dead Ghosts (as it is in the fable) one would needs know which was Philip King of Macedon; Answer was made, He that hath the bald head is Philip: All have bald Heads, Says he:
and those that are worth nothing, being once put together in the common bagge of the earth? Salomon in all his glory was not so glorious as the Lilly, sayth the second Salomon: Math. 6.29.
and those that Are worth nothing, being once put together in the Common bag of the earth? Solomon in all his glory was not so glorious as the Lily, say the second Solomon: Math. 6.29.
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and can wee thinke that the Lilly of flesh is without? Surely the worme of death gnawes vpon vs so soone as we begin to liue in the womb, be we borne poore, or of Princes:
and can we think that the Lily of Flesh is without? Surely the worm of death gnaws upon us so soon as we begin to live in the womb, be we born poor, or of Princes:
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Abraham was the friend of God in his generation, Sampson was strong, and Iob iust, and none so wise as Salomon: and yet death hath rolled vp all those Worthies,
Abraham was the friend of God in his generation, Sampson was strong, and Job just, and none so wise as Solomon: and yet death hath rolled up all those Worthies,
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or blazing fittes of death, Gen. 3.24. It was sayde to Adam, and the same may bee sayde to all that come of Adam, Thou art dust: Gen. 3.19. That is, thou art but matter for the earth, and for death that reigneth ouer all flesh.
or blazing fits of death, Gen. 3.24. It was said to Adam, and the same may be said to all that come of Adam, Thou art dust: Gen. 3.19. That is, thou art but matter for the earth, and for death that Reigneth over all Flesh.
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Finally, as in the parable, the Labourers came into the Vineyard, Math. 20.1.3.5.6. so shall those Labourers go out, some at one houre, some at another;
Finally, as in the parable, the Labourers Come into the Vineyard, Math. 20.1.3.5.6. so shall those Labourers go out, Some At one hour, Some At Another;
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and the longest day of the longest liuers life is but till night, the night wherein no man can worke, Iohn 9.4. I conclude therefore, that all are mortall, poore and rich.
and the longest day of the longest livers life is but till night, the night wherein no man can work, John 9.4. I conclude Therefore, that all Are Mortal, poor and rich.
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Thi•dly, God say de to Adam, In the day that thou eatest of the tree which I haue forbidden thee to eate or touch, ther shalt dye the death, Gen. 2.17.
Thi•dly, God say de to Adam, In the day that thou Eatest of the tree which I have forbidden thee to eat or touch, there shalt die the death, Gen. 2.17.
and of their saluation by him, when they shall perceyue that, that which they so much abhorre and, feare (I meane death in kinde) is by his dying made no death to them,
and of their salvation by him, when they shall perceive that, that which they so much abhor and, Fear (I mean death in kind) is by his dying made no death to them,
that the godly beeing vnder the arrest of it as well as others, though not vnder the tyranny of it as the wicked, might enter into life by that gate, by which Christ their head passed to his glory;
that the godly being under the arrest of it as well as Others, though not under the tyranny of it as the wicked, might enter into life by that gate, by which christ their head passed to his glory;
Corruption is Father to both, both haue one Sister, the Worme, and both shall lye downe together in the dust, Iob 17.13, 14, 16. Heere the poore man dyed:
Corruption is Father to both, both have one Sister, the Worm, and both shall lie down together in the dust, Job 17.13, 14, 16. Here the poor man died:
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and dyed not the rich man as well as hee? Doth not this sword deuoure one as well as another? 2. Sam. 11.24. Is not the mouth of it the graue that receyueth rich and poore? and what is one heape of dust better then an other in the darke chambers of the dead? Difference of persons serues but for this life;
and died not the rich man as well as he? Does not this sword devour one as well as Another? 2. Sam. 11.24. Is not the Mouth of it the graven that receiveth rich and poor? and what is one heap of dust better then an other in the dark chambers of the dead? Difference of Persons serves but for this life;
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Who considering this as hee should, doth not see and confesse, that there is neyther profit nor worth in these vain things? And who seeing and confessing so much, will be so proud of that which is nothing? M. Carew on this text.
Who considering this as he should, does not see and confess, that there is neither profit nor worth in these vain things? And who seeing and confessing so much, will be so proud of that which is nothing? M. Carew on this text.
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for here it is sayde, A rich man dyed. All reioycing therefore, and swelling aboue others, by reason of this earthly glory, is very vaine and vnworthy a Christian that is redeemed with a price,
for Here it is said, A rich man died. All rejoicing Therefore, and swelling above Others, by reason of this earthly glory, is very vain and unworthy a Christian that is redeemed with a price,
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And should not all this moue vs to take present order for another, and better life? Hee that knowes hee shall remoue out of the Tenement hee hath, within a quarter or halfe a yeare, is very improuident,
And should not all this move us to take present order for Another, and better life? He that knows he shall remove out of the Tenement he hath, within a quarter or half a year, is very improvident,
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if wee care not to assure vnto vs another and farre better house, then those we haue here? that wee may say with the Apostle, Wee know that if our earthly house of this Tabernacle bee destroyed, wee haue a building giuen vs of God,
if we care not to assure unto us Another and Far better house, then those we have Here? that we may say with the Apostle, we know that if our earthly house of this Tabernacle be destroyed, we have a building given us of God,
an house not made with hands, but eternall in the heauens. 2. Cor. 5.1. But some say with Peter, It is good to be here: Math. 17.4. as if they should say, No where so well as in these corruptible possessions, and therefore they build tabernacles in them;
an house not made with hands, but Eternal in the heavens. 2. Cor. 5.1. But Some say with Peter, It is good to be Here: Math. 17.4. as if they should say, No where so well as in these corruptible possessions, and Therefore they built Tabernacles in them;
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and be ready to say with Esau; Loe I am a•mos• dead, and what is this birthright to me? Gen. 25.32. Where contrarily, promising to themselues long life, (and their lease may be out to morrow,) they lay vp all their treasure in their barnes and full bagges, Luk. 12.19; not caring for their other house till this be taken from them.
and be ready to say with Esau; Lo I am a•mos• dead, and what is this birthright to me? Gen. 25.32. Where contrarily, promising to themselves long life, (and their lease may be out to morrow,) they lay up all their treasure in their Barns and full bags, Luk. 12.19; not caring for their other house till this be taken from them.
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but the ignorance of a way so beaten, & by so many, how can it be excused? And yet if we find any little alteration or change in our stomacke, in our body,
but the ignorance of a Way so beaten, & by so many, how can it be excused? And yet if we find any little alteration or change in our stomach, in our body,
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or bones, how doe we wonder at it? how passionate be we, and how pettish for it? as if it were some great wonder that any of Adams children should sicken & die? How will such be able quietly and with any peace to beare the comming of death, the Lord himselfe,
or bones, how do we wonder At it? how passionate be we, and how pettish for it? as if it were Some great wonder that any of Adams children should sicken & die? How will such be able quietly and with any peace to bear the coming of death, the Lord himself,
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when they are so agast at the approch of these his purueiers, or petti-deaths, whom he sends before to prepare for his comming? How haue such remembred euery day to looke for death? and euery houre to prepare to die? or rather how haue such forgotten to esteeme of euery day as of their last day? and to prepare for euery houre as for their dying houre? But of this I haue spoken largely in my Sermons of life and death, specially the first and second the•e.
when they Are so aghast At the approach of these his purueiers, or petti-deaths, whom he sends before to prepare for his coming? How have such remembered every day to look for death? and every hour to prepare to die? or rather how have such forgotten to esteem of every day as of their last day? and to prepare for every hour as for their dying hour? But of this I have spoken largely in my Sermons of life and death, specially the First and second the•e.
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So saith Esay, the righteous, that is, they that loue righteousnes, and haue it imputed, are taken away, or gathered from the euill to come: Esa. 57.1: That is, both from the euill of sinne, and from the euils that come by sinne:
So Says Isaiah, the righteous, that is, they that love righteousness, and have it imputed, Are taken away, or gathered from the evil to come: Isaiah 57.1: That is, both from the evil of sin, and from the evils that come by sin:
and euill things they suffer of the vnworthy world, God doth not delay, by taking them out of the world & to himselfe, to wipe all such teares of paine and crying from their eyes. Apoc. 21.4 Esa. 25.8. The reasons. The Lord remembreth whereof they are made, and knoweth that (as dust) they will quickly be moued with the wind of long troubles:
and evil things they suffer of the unworthy world, God does not Delay, by taking them out of the world & to himself, to wipe all such tears of pain and crying from their eyes. Apocalypse 21.4 Isaiah 25.8. The Reasons. The Lord Remember whereof they Are made, and Knoweth that (as dust) they will quickly be moved with the wind of long Troubles:
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Besides, for their afflictions, their death onely makes an end of them; life and misery being as two twins, that are borne together, and must die together.
Beside, for their afflictions, their death only makes an end of them; life and misery being as two twins, that Are born together, and must die together.
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And is it not then the great aduantage of the righteous, and their great preferment by death, that by it they are drawne out of so many and fatall euils, into the blessed rest and glory of God, in the which they shall continue euer? So long as they abide here in their tents of warre, they must not put off their harnesse at any time:
And is it not then the great advantage of the righteous, and their great preferment by death, that by it they Are drawn out of so many and fatal evils, into the blessed rest and glory of God, in the which they shall continue ever? So long as they abide Here in their tents of war, they must not put off their harness At any time:
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as the wicked are vnworthy to liue in the world? Then, they that suruiue the righteous, haue iust cause to feare that for their vnworthinesse such are taken from them;
as the wicked Are unworthy to live in the world? Then, they that survive the righteous, have just cause to Fear that for their unworthiness such Are taken from them;
For the wheate being gathered into the barne, what shall be done with the tares? shall they not (being bound vp for the fire) be set on a burning? Math. 13.30.
For the wheat being gathered into the bairn, what shall be done with the tares? shall they not (being bound up for the fire) be Set on a burning? Math. 13.30.
Then let not the godly man feare to die, whose preferment is such by death, that Christ in life and death is his aduantage. Philip. 1.21. That which is bitter to worldly men is pleasure to him:
Then let not the godly man Fear to die, whose preferment is such by death, that christ in life and death is his advantage. Philip. 1.21. That which is bitter to worldly men is pleasure to him:
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and no maruell, if they who know no better life, leaue this against their willes. But for the righteous, that are called in hope and to better things in Christ;
and no marvel, if they who know no better life, leave this against their wills. But for the righteous, that Are called in hope and to better things in christ;
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it were strange seeing, their dimittis is in peace with Simeon, that with Simeon they should not desire the day of libertie, 2. Tim. 4.8, which is the day of their death:
it were strange seeing, their Dimittis is in peace with Simeon, that with Simeon they should not desire the day of liberty, 2. Tim. 4.8, which is the day of their death:
and that they might be loosed, to wit from their fetters here, to be with Christ. Philip. 1.23. This life to them is but a very vale of teares, and they be in the world as Iacob in Labans house.
and that they might be loosed, to wit from their fetters Here, to be with christ. Philip. 1.23. This life to them is but a very vale of tears, and they be in the world as Iacob in Labans house.
as not to desire with the change of the place, a change in these matters, miseries and conditions of mortall life? Who would not depart with Iacob, and desire to depart with Simeon, in such a case? Luk. 2.29. Gen. 31.17.18. Death in it selfe is full of bitternes, and by nature to the nature of man, The very king of feare, Iob. 18.14.
as not to desire with the change of the place, a change in these matters, misery's and conditions of Mortal life? Who would not depart with Iacob, and desire to depart with Simeon, in such a case? Luk. 2.29. Gen. 31.17.18. Death in it self is full of bitterness, and by nature to the nature of man, The very King of Fear, Job 18.14.
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the day of death, as the day of the Iewes deliuerance from Haman, cannot but be a feast day, and a good day. Est. 8.17. a day of deliuerance from the Haman of hell, from the power of sinne, and powers of darknesse.
the day of death, as the day of the Iewes deliverance from Haman, cannot but be a feast day, and a good day. Est. 8.17. a day of deliverance from the Haman of hell, from the power of sin, and Powers of darkness.
and where (here) they are strangers, there they shall be at home in their owne Countrey and proper ayre, with the whole blessed Trinitie, the Father, Sonne, and holy Ghost.
and where (Here) they Are Strangers, there they shall be At home in their own Country and proper air, with the Whole blessed Trinity, the Father, Son, and holy Ghost.
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Here hee that could not bee brought by the meanest in the rich mans house into the wicked rich mans kitchen, is carried by the angels (which for that purpose attend the godly at their death) into the bosome of Abraham, that is, into the glorious heauen of Gods presence, where Abraham is,
Here he that could not be brought by the Meanest in the rich men house into the wicked rich men kitchen, is carried by the Angels (which for that purpose attend the godly At their death) into the bosom of Abraham, that is, into the glorious heaven of God's presence, where Abraham is,
that is, Angels by their creation, but diuels by their fal, for which they are Chained vp in vtter darknes, Iude. 6. The other Angels, which (also) are innumerable, stood,
that is, Angels by their creation, but Devils by their fall, for which they Are Chained up in utter darkness, Iude. 6. The other Angels, which (also) Are innumerable, stood,
Thus three Angels came to Abraham, Gen ▪ 18.3. And the same three to deliuer L•t, Gen. 19.16. An hoast of them mette Iacob in his way, Gen. 32.1.2. to leade him ▪ and a like field of them was about Elisha in his distresse to helpe him, 2. King. 6.17.
Thus three Angels Come to Abraham, Gen ▪ 18.3. And the same three to deliver L•t, Gen. 19.16. an host of them met Iacob in his Way, Gen. 32.1.2. to lead him ▪ and a like field of them was about Elisha in his distress to help him, 2. King. 6.17.
and to sing to men, Luke. 2.13. Diuers Angels appeared to Esay. Esa. 6.2. One sayth 6. but sixety times sixe Pitch about the righteous, Psal. 34.7. In the olde Testament, there is a cloud of such proofes, and good store of them in the new.
and to sing to men, Lycia. 2.13. Diverse Angels appeared to Isaiah. Isaiah 6.2. One say 6. but sixety times sixe Pitch about the righteous, Psalm 34.7. In the old Testament, there is a cloud of such proofs, and good store of them in the new.
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So true it is, and so certaine, that the Angels haue a charge from God to keepe the righteous in all their wayes, Psal. 91.11. That is, in all their righteous wayes to attend them.
So true it is, and so certain, that the Angels have a charge from God to keep the righteous in all their ways, Psalm 91.11. That is, in all their righteous ways to attend them.
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The reasons. Christians are a royall Priesthood, that is, spiritually, Priests and Princes, And Princes must haue their guard, 1. Pet. 2.9. Worldly Princes haue their guard at Court;
The Reasons. Christians Are a royal Priesthood, that is, spiritually, Priests and Princes, And Princes must have their guard, 1. Pet. 2.9. Worldly Princes have their guard At Court;
how can they but serue the body? or doing the one by Gods commandement, how can they but doe the other by it? Psal. 91, 11. This is a point of singular both priuiledge and comfort to the righteous: Of priuiledge;
how can they but serve the body? or doing the one by God's Commandment, how can they but do the other by it? Psalm 91, 11. This is a point of singular both privilege and Comfort to the righteous: Of privilege;
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Was it not great honour for Mardocai, a despised Iewe, to haue so great a Peere of the Empire as Haman was, to hold his stirrop? to be set vpon the best of the Kings horses by him,
Was it not great honour for Mardocai, a despised Iewe, to have so great a Peer of the Empire as Haman was, to hold his stirrup? to be Set upon the best of the Kings Horses by him,
not one but so many, nor for some one houre, but so continually and still, to waite vpon vs? The poorest Christian (if a true Christian) hath greater roial•ie by these heauenly gardians and their high wall about him,
not one but so many, nor for Some one hour, but so continually and still, to wait upon us? The Poorest Christian (if a true Christian) hath greater roial•ie by these heavenly guardians and their high wall about him,
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so who can tell what a comfort it is for Christians in distresse to haue such about them, not only while they can scarce breathe vnder the hote pursuits of their deadly enimies,
so who can tell what a Comfort it is for Christians in distress to have such about them, not only while they can scarce breathe under the hight pursuits of their deadly enemies,
and why should we doubt that our helpe is by the other? Let vs put on those eyes wherewith Elisha sawe the mountaine full of horses and charets of fire about him, 2. King. 6.17: and in all dangers we will see as much, and in the middes of death, our sure redemption.
and why should we doubt that our help is by the other? Let us put on those eyes wherewith Elisha saw the mountain full of Horses and charets of fire about him, 2. King. 6.17: and in all dangers we will see as much, and in the mids of death, our sure redemption.
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So, what could Senacherib doe with his great host of men, aided (it is like) by as many diuels as men against Hezekiah, Gods King? And spanish Senacherib, in the yere, 1588, what could he doe with his great host of shippes, assisted with what the diuell and all the diuels Angels could doe against Elizabeth of England, Gods Queene? Was not Senacherib of As•ur ouerthrowne by an Angel? 2. King. 19.35.
So, what could Sennacherib do with his great host of men, aided (it is like) by as many Devils as men against Hezekiah, God's King? And spanish Sennacherib, in the year, 1588, what could he do with his great host of ships, assisted with what the Devil and all the Devils Angels could do against Elizabeth of England, God's Queen? Was not Sennacherib of As•ur overthrown by an Angel? 2. King. 19.35.
And did the Senacherib of Sp•i•e speede better? When the three seruants of God were cast into the fornace, seu•n times heated, the Angels that kept the flame from them, turned it vpon those that tooke vp Shadrach, Meshach, and Abed•ego. Dan. 3.22.
And did the Sennacherib of Sp•i•e speed better? When the three Servants of God were cast into the furnace, seu•n times heated, the Angels that kept the flame from them, turned it upon those that took up Shadrach, Meshach, and Abed•ego. Dan. 3.22.
and what can the diuell and his instruments doe more then they haue done against them? Is not satan with his Angels sent away confounded from their deathbeds,
and what can the Devil and his Instruments do more then they have done against them? Is not satan with his Angels sent away confounded from their deathbeds,
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lest the Angels, that grace our assemblies with their presence, when they returne to heauen, complaine of our vnchristian inciuilitie in this holy place.
lest the Angels, that grace our assemblies with their presence, when they return to heaven, complain of our unchristian incivility in this holy place.
we were in such an assembly, professing thy name and worship, but whiles thou wast speaking to them by thy word and Minister, some were talking, some girding at the Preacher, some laughing and fleering, some making gaudes and mouthes, some flat along, not in prayer,
we were in such an assembly, professing thy name and worship, but while thou wast speaking to them by thy word and Minister, Some were talking, Some girding At the Preacher, Some laughing and fleering, Some making gaudes and mouths, Some flat along, not in prayer,
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Is this a good report? and should we not dread to be thus spoken of to God? Further, let them consider this, who when they are priuate, care not what they say or doe;
Is this a good report? and should we not dread to be thus spoken of to God? Further, let them Consider this, who when they Are private, care not what they say or do;
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and what steames they send vp of a corrupt and vnsauory dunghill within, in all their talke to their priuate acquaintance, without any grace to the hearers.
and what steams they send up of a corrupt and unsavoury dunghill within, in all their talk to their private acquaintance, without any grace to the hearers.
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so heauen is that bosome of eternall rest, into which Abraham, the father-beleeuer, with all the children of promise which are beleeuers, are receiued, in their soules, till the day of the resurrection.
so heaven is that bosom of Eternal rest, into which Abraham, the father-beleeuer, with all the children of promise which Are believers, Are received, in their Souls, till the day of the resurrection.
Can it be a prison or place of custody, that is called so often in the Scriptures, the glorious liberty of the sonnes of God? Can that be so neare vnto,
Can it be a prison or place of custody, that is called so often in the Scriptures, the glorious liberty of the Sons of God? Can that be so near unto,
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or gaping pit betweene? and can Abrahams bosome, which is simply good, be taken for that, which (as a father saith) is neuer taken for good? Chrys•stome saith, It is the poore mans paradise: In hono• de Diuite.
or gaping pit between? and can Abrahams bosom, which is simply good, be taken for that, which (as a father Says) is never taken for good? Chrys•stome Says, It is the poor men paradise: In hono• de Divine.
so saith Esay: He, that is, the righteous person, of whom he spake in the former verse, shall enter into peace, that is, presently after his death, enter,
so Says Isaiah: He, that is, the righteous person, of whom he spoke in the former verse, shall enter into peace, that is, presently After his death, enter,
The Apostle Paul saith, Those that sleepe in Iesus, God will bring with him, 1. Thes. 4.14. His meaning can be no other, but that assoone as they sleepe in Christ, or die in him;
The Apostle Paul Says, Those that sleep in Iesus, God will bring with him, 1. Thebes 4.14. His meaning can be no other, but that As soon as they sleep in christ, or die in him;
Therefore the preferment of the godly is great by their happy death, Psal. 97.11. Here, They sowed in teares, there they shall reape in ioy, Psal. 126.5. Here, vpon tempestuous seas, there at anchor in their owne roade, and porte of peace;
Therefore the preferment of the godly is great by their happy death, Psalm 97.11. Here, They sowed in tears, there they shall reap in joy, Psalm 126.5. Here, upon tempestuous Seas, there At anchor in their own road, and port of peace;
Here in their bondage, there in their Iubilee of redemption: Here in trauell, there deliuered: Here taken from the societie of men, there admitted into the society of the Angels,
Here in their bondage, there in their Jubilee of redemption: Here in travel, there Delivered: Here taken from the society of men, there admitted into the society of the Angels,
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and how then shall wee bee able to conceyue the vnconceyueable happy life of the righteous in the heauenly Paradise of God? or if our eyes dazle at the light of the Sunne,
and how then shall we be able to conceive the unconceivable happy life of the righteous in the heavenly Paradise of God? or if our eyes dazzle At the Light of the Sun,
When the Queene of the South beheld the glory and attendance that Salomon had, the order of his Realme, the array of his seruants, the variety of his waiters and attendants, their dyet, their places, their happy life to serue in the presence of so wise a King;
When the Queen of the South beheld the glory and attendance that Solomon had, the order of his Realm, the array of his Servants, the variety of his waiters and attendants, their diet, their places, their happy life to serve in the presence of so wise a King;
with what company? namely of Cherubims and Seraphims, Angels, Thrones, Dominions, Patriarkes, Priests, Prophets, Apostles, Confessors, Martyrs, and all blessed soules;
with what company? namely of Cherubims and Seraphims, Angels, Thrones, Dominions, Patriarchs, Priests, prophets, Apostles, Confessors, Martyrs, and all blessed Souls;
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Happy are wee, and vnspeakeably happy that shall stand thus before God the Father, and the true wisedome of God, (the true Salomon, Iesus Christ his sonne) for euer, there to heare his wisdome,
Happy Are we, and vnspeakeably happy that shall stand thus before God the Father, and the true Wisdom of God, (the true Solomon, Iesus christ his son) for ever, there to hear his Wisdom,
and what I had to teach thereof by the Scriptures, I haue written already in a Sermon on Esay, 57.2. onely, as one very well sayeth, God send vs thither, and we will be contented with the lowest roome.
and what I had to teach thereof by the Scriptures, I have written already in a Sermon on Isaiah, 57.2. only, as one very well Saith, God send us thither, and we will be contented with the lowest room.
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and with a like quicke, but darke sight, behold (as in some short Carde or Mappe) the Ierusalem aboue, that wee may withdraw our sight from the Deuils mountaine of things below, Math. 4.8. The place is Heauen, called by the Apostle, The third heauen, 2. Cor. 12.2. and elsewhere, the Bridegroomes Chamber, Apoc. 19.5. Math. 25.10. A very large and princely roome, Lightned with the glory of the Lambe, Apoc. 21.23. The company good, as wee heard, and the time of our being there, world without end:
and with a like quick, but dark sighed, behold (as in Some short Card or Map) the Ierusalem above, that we may withdraw our sighed from the Devils mountain of things below, Math. 4.8. The place is Heaven, called by the Apostle, The third heaven, 2. Cor. 12.2. and elsewhere, the Bridegrooms Chamber, Apocalypse 19.5. Math. 25.10. A very large and princely room, Lightened with the glory of the Lamb, Apocalypse 21.23. The company good, as we herd, and the time of our being there, world without end:
And though both were, as heart could desire, for themselues, yet if our time in them were short, our departing from them would bee as vncomfortable ▪ but here the roome, company,
And though both were, as heart could desire, for themselves, yet if our time in them were short, our departing from them would be as uncomfortable ▪ but Here the room, company,
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Further, for the happinesse of the soule after death, before the body come vnto it at the resurrection, the happinesse of it must needes bee great, seeing it shall ceasse to sinne,
Further, for the happiness of the soul After death, before the body come unto it At the resurrection, the happiness of it must needs be great, seeing it shall cease to sin,
The knowledge, the wisedome, the vnderstanding of it, darkened here in this mid-vale, shall in that cleare firmament, receyue a glorious shining by the face of Christ, that Sunne of righteousnes.
The knowledge, the Wisdom, the understanding of it, darkened Here in this mid-vale, shall in that clear firmament, receive a glorious shining by the face of christ, that Sun of righteousness.
and wee shall bee absolutely wise, absolutely wee shall vnderstand, know and loue God: absolutely wee shall serue him, and keepe an absolute Sabboth to him: Heb. 4.9. Esa 66.23.
and we shall be absolutely wise, absolutely we shall understand, know and love God: absolutely we shall serve him, and keep an absolute Sabbath to him: Hebrew 4.9. Isaiah 66.23.
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nor neede of teaching, no more Magistrate and Subiect, Pastor and people: for Christ shall bee our Temple, Apoc. 21.22. Our foode, that is, our spirituall foode shall bee The tree of life, Apoc. 22.1. Our Teacher and Gouernour shall bee God, and Christ themselues;
nor need of teaching, no more Magistrate and Subject, Pastor and people: for christ shall be our Temple, Apocalypse 21.22. Our food, that is, our spiritual food shall be The tree of life, Apocalypse 22.1. Our Teacher and Governor shall be God, and christ themselves;
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but immediately without these, and directly by himselfe, without Magistrate or Minister. And for the body, when it is come to the soule at the Resurrection;
but immediately without these, and directly by himself, without Magistrate or Minister. And for the body, when it is come to the soul At the Resurrection;
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what a comfortable meeting will that bee of two such friends and louers, so long kept asunder? How will the soule welcome her companion and yoke-fellow in the crosses and tempests of this life? How louingly will they enter together into their Masters ioy? Where before it was full of sores, sicknesse and paine:
what a comfortable meeting will that bee of two such Friends and lovers, so long kept asunder? How will the soul welcome her Companion and yokefellow in the Crosses and tempests of this life? How lovingly will they enter together into their Masters joy? Where before it was full of sores, sickness and pain:
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It did hunger and thirst, it shal neuer hunger and thirst any more. It was a mortall body, now it shall neuer dye againe, 1. Cor. 15.44. It was dull and lumpish, it shall bee as the glorious body of Iesus Christ, Philip. 3.21.
It did hunger and thirst, it shall never hunger and thirst any more. It was a Mortal body, now it shall never die again, 1. Cor. 15.44. It was dull and lumpish, it shall be as the glorious body of Iesus christ, Philip. 3.21.
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And therfore as it was said at the crowning of Salomon, that the people so reioyced, that is, with such an exceeding great ioy, that the earth rang againe: 1. King. 1.40:
And Therefore as it was said At the crowning of Solomon, that the people so rejoiced, that is, with such an exceeding great joy, that the earth rang again: 1. King. 1.40:
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So, how can any pleasures be wanting, where the true Salomon and his royall Spouse shall both be crowned together with glory in the Kingdome of Heauen? Such honour haue the Saints;
So, how can any pleasures be wanting, where the true Solomon and his royal Spouse shall both be crowned together with glory in the Kingdom of Heaven? Such honour have the Saints;
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and therefore great without question is their preferment euery way, and so much greater, because presently at their death, they receyue in their blessed soules but the moyty of that happy estate, which they are sure to haue whole and full at the resurrection.
and Therefore great without question is their preferment every Way, and so much greater, Because presently At their death, they receive in their blessed Souls but the moiety of that happy estate, which they Are sure to have Whole and full At the resurrection.
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But how are the godly comforted (as Lazarus here) at their death, when after their death they are thus tormented? and where they thus labour in Purgatory,
But how Are the godly comforted (as Lazarus Here) At their death, when After their death they Are thus tormented? and where they thus labour in Purgatory,
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how can they bee sayde to rest from their labours? Did the theefe that went to Paradise goe to Purgatory? Luk. 23.43. or did Saint Paul, who desired to bee with Christ, desire to bee with him in Purgatory? Philip. 1.23. Indeede to be with Christ (as the Apostle there speaketh) is best of all.
how can they be said to rest from their labours? Did the thief that went to Paradise go to Purgatory? Luk. 23.43. or did Saint Paul, who desired to be with christ, desire to be with him in Purgatory? Philip. 1.23. Indeed to be with christ (as the Apostle there speaks) is best of all.
why not this conuerted theefe, seeing hee had so short a time to purge in after his conuersion? But for Saint Paul, though hee were a Martyr for Christ,
why not this converted thief, seeing he had so short a time to purge in After his conversion? But for Saint Paul, though he were a Martyr for christ,
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that he knew hee should so suffer for him? Indeede it was prophesied that hee should bee bound a• Ierusalem for him, Act. 21.11. It was also sayde in general terms, That bands and afflictions did abide him in euery city, Act. 20. 2•.
that he knew he should so suffer for him? Indeed it was prophesied that he should be bound a• Ierusalem for him, Act. 21.11. It was also said in general terms, That bans and afflictions did abide him in every City, Act. 20. 2•.
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or otherwhere? But why should Martyrs bee exempt more then other Saints from Purgatory? It seemes that this Apostle of the Gentiles, (though a Martyr) did not exempt himselfe from the common estate of all the blessed after death:
or otherwhere? But why should Martyrs be exempt more then other Saints from Purgatory? It seems that this Apostle of the Gentiles, (though a Martyr) did not exempt himself from the Common estate of all the blessed After death:
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hee immediatly speaking in the plural of all Saints, addeth, Wee know that when our earthly house is destroyed, wee haue a building giuen vs of God, 2. Cor. 5.1.
he immediately speaking in the plural of all Saints, adds, we know that when our earthly house is destroyed, we have a building given us of God, 2. Cor. 5.1.
So Purgatory prayers are put out of office, and Purgatory fire is proued iniurious to the peaceable deaths of the godly departed in the faith of Christ.
So Purgatory Prayers Are put out of office, and Purgatory fire is proved injurious to the peaceable death's of the godly departed in the faith of christ.
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Thur farre for the estate of Lazarus after his death, the contrary estate of the Rich-man after his death followeth The Rich man also dyed, and was buried.
Thur Far for the estate of Lazarus After his death, the contrary estate of the Richman After his death follows The Rich man also died, and was buried.
And shall not wee visite our blessed brethren and sisters, and bury them? beeing all of them (for any thing wee know to the contrary) the children of the King of heauen? Stephen was lamented,
And shall not we visit our blessed brothers and Sisters, and bury them? being all of them (for any thing we know to the contrary) the children of the King of heaven? Stephen was lamented,
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That the Heathen did not onely kill the bodies of Gods Saints, but left them aboue ground vnburied, Psal. 79.2. Abraham bought a possession of the Hittites, for the doing of this duty to his dead, Gen. 23.4. Iacob gaue a charge for his buriall, Gen. 47.29.30.
That the Heathen did not only kill the bodies of God's Saints, but left them above ground unburied, Psalm 79.2. Abraham bought a possession of the Hittites, for the doing of this duty to his dead, Gen. 23.4. Iacob gave a charge for his burial, Gen. 47.29.30.
And the burying of our bodyes is like the sowing of seede, which men commit to the earth with sure hope (after it is corrupted) that it shall rise againe.
And the burying of our bodies is like the sowing of seed, which men commit to the earth with sure hope (After it is corrupted) that it shall rise again.
shall not Christian loue moue vs, when they are taking their long iourney into the farre countrey of the dead, neuer to returne, to bring them going, by following them christianly to their graues?
shall not Christian love move us, when they Are taking their long journey into the Far country of the dead, never to return, to bring them going, by following them christianly to their graves?
Which, what is it but to pierce (though not Christ himselfe, yet) the faithfull in Christ with the speare of a second death, after death? Ioh. 19.34. That is, after one death, to put them to another.
Which, what is it but to pierce (though not christ himself, yet) the faithful in christ with the spear of a second death, After death? John 19.34. That is, After one death, to put them to Another.
If then we truly loued our friends, how can we tarry at home, not accompanying them (as farre as may be) in their way to the earth, the house of all the liuing? Why doth not our loue goe with them as farre as it can,
If then we truly loved our Friends, how can we tarry At home, not accompanying them (as Far as may be) in their Way to the earth, the house of all the living? Why does not our love go with them as Far as it can,
Some for their bellies, or for a mourning gowne follow the wicked rich with praises to their graue, who yet will not honest a godly poore mans buriall with their presence, or with a good word.
some for their bellies, or for a mourning gown follow the wicked rich with praises to their graven, who yet will not honest a godly poor men burial with their presence, or with a good word.
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These are such as buried this rich-man, and despised Lazarus. So farre for that that concerned this rich-man in his body, that followeth which concerned him in his soule.
These Are such as buried this richman, and despised Lazarus. So Far for that that concerned this richman in his body, that follows which concerned him in his soul.
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For the extremitie of the torments, it is expressed in the Scriptures, by things most dreadfull, and terrible out of measure; as vnquenchable fire; Math. 3.12: a lake of fire, burning with brimstone: Apoc. 19.20: and a lake of fire and brimstone, Apoc. 20.10. Of all torments none is so extreame as by fire:
For the extremity of the torments, it is expressed in the Scriptures, by things most dreadful, and terrible out of measure; as unquenchable fire; Math. 3.12: a lake of fire, burning with brimstone: Apocalypse 19.20: and a lake of fire and brimstone, Apocalypse 20.10. Of all torments none is so extreme as by fire:
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And yet the damned (whom God will throwe into it) shall by the power of his iustice be strengthened for their greater increase of torments vnspeakeable, to be in it,
And yet the damned (whom God will throw into it) shall by the power of his Justice be strengthened for their greater increase of torments unspeakable, to be in it,
and to burne in it world without end. Further, and for further terrour, it is called vtter darknesse: Math. 22.13: where is fire, yea a whole lake of it, and no light:
and to burn in it world without end. Further, and for further terror, it is called utter darkness: Math. 22.13: where is fire, yea a Whole lake of it, and no Light:
or a darke land couered with deadly obscuritie, where the light that •s, is darkenesse Iob. 10. •1. 22. It were terrible to be in a dungeon of darknes for a short time:
or a dark land covered with deadly obscurity, where the Light that •s, is darkness Job 10. •1. 22. It were terrible to be in a dungeon of darkness for a short time:
as fornaces of fire, caldrons of boiling oile, brasen Bulles, and that Moloch in the valley of Hinnom, where Idolators burnt their children to the dwell: 1. King. 11.7.
as furnaces of fire, caldrons of boiling oil, brazen Bulls, and that Moloch in the valley of Hinnom, where Idolaters burned their children to the dwell: 1. King. 11.7.
But hell is larger then so, and the thing exceedes all report. 1. King. 10.7. Nebuchadnezars fornace was heated seuen times: Dan. 3.19: this more then seuenty times seuen.
But hell is larger then so, and the thing exceeds all report. 1. King. 10.7. Nebuchadnezars furnace was heated seuen times: Dan. 3.19: this more then seuenty times seuen.
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but hell is much worse, and without end. Therfore doth the Prophet Esay compare hell to Tophet: Esa 30.33: and Mathew, speaking of it, calles it Gehenna, Math. 5.22, That is Tophet: because of the lamentable screakings of children, sacrificed in that fire:
but hell is much Worse, and without end. Therefore does the Prophet Isaiah compare hell to Tophet: Isaiah 30.33: and Matthew, speaking of it, calls it Gehenna, Math. 5.22, That is Tophet: Because of the lamentable screakings of children, sacrificed in that fire:
Thirdly, if those torments that afflict the body onely, be so great and intollerable, how great and intollerable must they be that shall afflict both soule and body in hell? The torments of hell are vniuersall in all the parts of the body,
Thirdly, if those torments that afflict the body only, be so great and intolerable, how great and intolerable must they be that shall afflict both soul and body in hell? The torments of hell Are universal in all the parts of the body,
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The toothache is but the griefe of one part, perhaps but of one tooth; and yet some hauing it in some extremitie, haue wished themselues out of the world:
The toothache is but the grief of one part, perhaps but of one tooth; and yet Some having it in Some extremity, have wished themselves out of the world:
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What then, when euery part shall be racked, and euery facultie tormented? and when they shall crie out in hell with this rich man, O, I am tormented in this flame? Luk. 16.24. One, speaking at the crosse of those tortures to which that cursed parricide, Rauilliack (the murderer of the last french Henry ) was put vnto, writeth thus:
What then, when every part shall be racked, and every faculty tormented? and when they shall cry out in hell with this rich man, Oh, I am tormented in this flame? Luk. 16.24. One, speaking At the cross of those tortures to which that cursed Parricide, Ravilliack (the murderer of the last french Henry) was put unto, Writeth thus:
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not in an artificiall fornace, as that of France, but in the great wine presse of the wrath of God, Apoc. 14. •9, and in that horrible burning which the breath of the Lord, (like a riuer of brimstone) doth kindle continually, Esa. 30.33. Some pieces of flesh shall not onely be set from them, as from that french parricide with burning pincers;
not in an artificial furnace, as that of France, but in the great wine press of the wrath of God, Apocalypse 14. •9, and in that horrible burning which the breath of the Lord, (like a river of brimstone) does kindle continually, Isaiah 30.33. some Pieces of Flesh shall not only be Set from them, as from that french Parricide with burning pincers;
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how many should we see drunken with wine, though they loued it? but God, he that can cast into hell, hath made a law, that whosoeuer eateth and drinketh with sinners,
how many should we see drunken with wine, though they loved it? but God, he that can cast into hell, hath made a law, that whosoever Eateth and Drinketh with Sinners,
and should not this be inough to cut the cup from our mouth, Ioel, 1.5, I meane of excesse and drunkennes? So much and intollerably doe they suffer who come into this place of torment, that Christ bids vs rather to cut off and •ast away our right hand or foote, that is, the dearest things •e haue,
and should not this be enough to Cut the cup from our Mouth, Joel, 1.5, I mean of excess and Drunkenness? So much and intolerably do they suffer who come into this place of torment, that christ bids us rather to Cut off and •ast away our right hand or foot, that is, the dearest things •e have,
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And what shall it profit a man to winne the whole world, and lose his owne soule? Math. 16.26. This made Paul to keepe a cleare conscience: Act. 24.16. and the consideration of this makes the godly feare to offend.
And what shall it profit a man to win the Whole world, and loose his own soul? Math. 16.26. This made Paul to keep a clear conscience: Act. 24.16. and the consideration of this makes the godly Fear to offend.
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So Daniel speaking of the resurrection of sinners, describeth the condition to which they shall bee raysed in their bodies, by the names of shame and contempt,
So daniel speaking of the resurrection of Sinners, Describeth the condition to which they shall be raised in their bodies, by the names of shame and contempt,
and cals it, Perpetuall shame and contempt, Dan. 12. •. And Apoc. 20.10. Hell is called the pit bottomlesse because in it, there is no redemption, and from it no returning & the Apostle Iude, alluding to the fire that they of Sodome, and the Cities about were destroyed with, sayth in effect, that they passed from the vehemencie of that fire, to the vengeance of eternall fire, Iude 7. Where hee likewise calleth Hell-fire, eternall fire.
and calls it, Perpetual shame and contempt, Dan. 12. •. And Apocalypse 20.10. Hell is called the pit bottomless Because in it, there is no redemption, and from it not returning & the Apostle Iude, alluding to the fire that they of Sodom, and the Cities about were destroyed with, say in Effect, that they passed from the vehemency of that fire, to the vengeance of Eternal fire, Iude 7. Where he likewise calls Hell-fire, Eternal fire.
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For when so many thousands of yeares are past, as haue beene moments of time since time began, the torments of the damned cannot end that are endlesse.
For when so many thousands of Years Are past, as have been moments of time since time began, the torments of the damned cannot end that Are endless.
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who being inforced in an extreame thirst of water, to yeelde himselfe to the enemie: after hee had drunke of the water so dearely bought, brake out into these words:
who being enforced in an extreme thirst of water, to yield himself to the enemy: After he had drunk of the water so dearly bought, brake out into these words:
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and of what continuance? and what miseries haue I gained, and how endlesse, for lesse then a dish of water? What madnesse to enioy the pleasures of sinne for a season,
and of what Continuance? and what misery's have I gained, and how endless, for less then a dish of water? What madness to enjoy the pleasures of sin for a season,
but if all the Angels and Saints of Heauen, would, as wee may not thinke they would, haue begged of Christ for him, they could haue done him no good in that place of torments.
but if all the Angels and Saints of Heaven, would, as we may not think they would, have begged of christ for him, they could have done him no good in that place of torments.
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O therefore now, and presently goe about it, now, and presently abandon thy short pleasures, that thou mayest reigne with God for euer in the long life of his saluation.
O Therefore now, and presently go about it, now, and presently abandon thy short pleasures, that thou Mayest Reign with God for ever in the long life of his salvation.
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Therefore Tophet, to which hell is compared, and the burning Tophet, is sayd to be prepared for the King, Esa. 30.33. I may say for Kings, and all in kingly places that doe wickedly.
Therefore Tophet, to which hell is compared, and the burning Tophet, is said to be prepared for the King, Isaiah 30.33. I may say for Kings, and all in kingly places that do wickedly.
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And Samuel sayde to all Israel, not only if yee doe wickedly, yee shall perish: but if your king doe wickedly, yee and your King shall perish, 1. Sam. 12.25. not subiects onely, but King and Subiects.
And Samuel said to all Israel, not only if ye do wickedly, ye shall perish: but if your King do wickedly, ye and your King shall perish, 1. Sam. 12.25. not Subjects only, but King and Subjects.
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and Christ who tooke vpon him the sinnes of his Elect, descended to the hels in the sufferings of his life and death, to answere his Fathers iustice, and for his peoples faults.
and christ who took upon him the Sins of his Elect, descended to the hels in the sufferings of his life and death, to answer his Father's Justice, and for his peoples Faults.
But are al kings, are all great ones in Christ? Hath Christ suffered for all that are Noble? and for all that are rich and mighty? doth not the Scripture say, Not many wise, not many mighty,
But Are all Kings, Are all great ones in christ? Hath christ suffered for all that Are Noble? and for all that Are rich and mighty? does not the Scripture say, Not many wise, not many mighty,
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But it is blasphemy in an high degree once to thinke, that howsoeuer wickednesse among men be in the place of iudgement, Eccles. 3.16, the Iudge of all the world will not deale iustly.
But it is blasphemy in an high degree once to think, that howsoever wickedness among men be in the place of judgement, Eccles. 3.16, the Judge of all the world will not deal justly.
And what difference betweene the poore vngodly, and the vngodly rich in hell (though great on earth,) seeing their chambers of fire and burning pitch in the infernall Lake, are like, saue that their torments may bee (and it is like) are greater? for looke how much they gloryed in themselues,
And what difference between the poor ungodly, and the ungodly rich in hell (though great on earth,) seeing their chambers of fire and burning pitch in the infernal Lake, Are like, save that their torments may be (and it is like) Are greater? for look how much they gloried in themselves,
& to haue come humbly and duly to it, and with as great reuerence and loue as the poorest soule? But They hated him that rebuked in the gate, Amos 5.10. and therfore wish too late, with this Rich man in Hell, that they had not been such fooles and mad men, to crosse their owne saluation.
& to have come humbly and duly to it, and with as great Reverence and love as the Poorest soul? But They hated him that rebuked in the gate, Amos 5.10. and Therefore wish too late, with this Rich man in Hell, that they had not been such Fools and mad men, to cross their own salvation.
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And that his eyes being lift vp, he sawe Abraham a farre off: or, saluation farre from the wicked: Psal. 119.155: and (which more augmented his paine) Lazarus in his bosome.
And that his eyes being lift up, he saw Abraham a Far off: or, salvation Far from the wicked: Psalm 119.155: and (which more augmented his pain) Lazarus in his bosom.
by seeing Lazarus so happy, and himselfe so miserable? For might he not now say, What hath pride profited me? or what profit hath the pompe of riches brought me? Wisd 5.8.
by seeing Lazarus so happy, and himself so miserable? For might he not now say, What hath pride profited me? or what profit hath the pomp of riches brought me? Usivd 5.8.
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The rich man in the Gospel, who promised to himselfe a life of many yeeres, had not the poore life of one night to prepare for death, which tooke him away in his couetousnesse, Luk. 12.19.20.
The rich man in the Gospel, who promised to himself a life of many Years, had not the poor life of one night to prepare for death, which took him away in his covetousness, Luk. 12.19.20.
when (the same houre) bitter death which he thought to be past, pierced him to the heart, being hewen in peeces before the Lord in Gilgal, 1. Sam. 15.32.33.
when (the same hour) bitter death which he Thought to be passed, pierced him to the heart, being hewn in Pieces before the Lord in Gilgal, 1. Sam. 15.32.33.
And what warning had Herod, when vpon his roiall throne, in the sight of all his flatterers, hee was suddenly stricken with death by an Angel? Act. 12.23.
And what warning had Herod, when upon his royal throne, in the sighed of all his Flatterers, he was suddenly stricken with death by an Angel? Act. 12.23.
as we are going home? some adulterers haue bene taken in their filthy sinne by death as Zimri and Cozbi were, Num. 25.7.8.14.15. Some haue withered in death, as Ieroboam• hand, breathing cruelty, 1 King. 13.4. Some drinking themselues drunken haue so died. Math. 24.50.
as we Are going home? Some Adulterers have be taken in their filthy sin by death as Zimri and Cozbi were, Num. 25.7.8.14.15. some have withered in death, as Ieroboam• hand, breathing cruelty, 1 King. 13.4. some drinking themselves drunken have so died. Math. 24.50.
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But who considereth, that prophaning the Sabbath, swearing, whoring, drinking, and being drunken, the same day or houre may take him that tooke them suddenly? or doe we thinke to goe to heauen with a paire of dice in our hands,
But who Considereth, that profaning the Sabbath, swearing, whoring, drinking, and being drunken, the same day or hour may take him that took them suddenly? or do we think to go to heaven with a pair of dice in our hands,
This reacheth, that as the wicked are farre from Gods law, Psal. 119.150, so Gods saluation is farre from the wicked, Psal. 119.155. Sinne and saluation are two ends, that can neuer meete.
This reaches, that as the wicked Are Far from God's law, Psalm 119.150, so God's salvation is Far from the wicked, Psalm 119.155. Sin and salvation Are two ends, that can never meet.
And this made Paul to wish that King Agrippa, in his great pompe, had bin such as he was, Act. 26.29, not to wish himselfe such as Agrippa was in all his roialty.
And this made Paul to wish that King Agrippa, in his great pomp, had been such as he was, Act. 26.29, not to wish himself such as Agrippa was in all his royalty.
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The reasons. The wicked are not so neere to saluation as hypocrites, who (though they seeme to liue in the suburbs of it as he who was among the other ghests, not hauing his wedding garment) yet shall neuer be saued: Math. 22.11.13. being not painted tombes, but sinkes; foule without, and foule within. Secondly, they must neede;
The Reasons. The wicked Are not so near to salvation as Hypocrites, who (though they seem to live in the suburbs of it as he who was among the other guests, not having his wedding garment) yet shall never be saved: Math. 22.11.13. being not painted tombs, but sinks; foul without, and foul within. Secondly, they must need;
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And whither shall we goe, if we goe from him? He hath the words, and with him is the well of eternall life, Ioh. 6.68. In his presence is the fulnes of ioy, Psal. 16.11, and fulnesse of all miseries in our absence from him.
And whither shall we go, if we go from him? He hath the words, and with him is the well of Eternal life, John 6.68. In his presence is the fullness of joy, Psalm 16.11, and fullness of all misery's in our absence from him.
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And now should not this enforce vs to loue his presence in the assembly, and his familiar presence in heauen? now to seeke him in his word, that heereafter wee may find him in his Kingdome:
And now should not this enforce us to love his presence in the assembly, and his familiar presence in heaven? now to seek him in his word, that hereafter we may find him in his Kingdom:
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And they that will not see him neere in Christ, shall (out of Christ) see (as this rich man sawe) a farre off So much for that which this rich man saw; what hee said, followeth.
And they that will not see him near in christ, shall (out of christ) see (as this rich man saw) a Far off So much for that which this rich man saw; what he said, follows.
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To this effect the Prophet Esay, Seeke the Lord while hee may bee found, Esa. 55.6. That is, in this life, and not in hell, where there is no finding of him.
To this Effect the Prophet Isaiah, Seek the Lord while he may be found, Isaiah 55.6. That is, in this life, and not in hell, where there is no finding of him.
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Thirdly, when the tree is cut downe, what hope of fruits? So after the axe of death hath beene vpon vs, what hope to bee fruitfull? Lastly, there is no mercy of God without saith in God,
Thirdly, when the tree is Cut down, what hope of fruits? So After the axe of death hath been upon us, what hope to be fruitful? Lastly, there is no mercy of God without Says in God,
but eyther here faithfull, or neuer, 1. Cor. 13.10.13, & 2. Cor. 5 7. An instruction, if wee will haue mercy, to turne to the God of mercy, whiles it is called to day, Heb. 3.13. 2. Cor. 6.2. not to cry for it with this Rich man in Hell:
but either Here faithful, or never, 1. Cor. 13.10.13, & 2. Cor. 5 7. an instruction, if we will have mercy, to turn to the God of mercy, while it is called to day, Hebrew 3.13. 2. Cor. 6.2. not to cry for it with this Rich man in Hell:
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If this bee terrible, better now preached, then felte in hell, where is no redemption. Knowing therefore these terrors of putting off the day of visitation, 2. Cor. 5.11. why should wee not be resolued to seeke and find mercy with true and present repentance for all our sinnes? O therefore take no more dayes to that, that must bee done to day:
If this be terrible, better now preached, then felt in hell, where is no redemption. Knowing Therefore these terrors of putting off the day of Visitation, 2. Cor. 5.11. why should we not be resolved to seek and find mercy with true and present Repentance for all our Sins? O Therefore take no more days to that, that must be done to day:
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And here it may bee noted by the way, that the doctrine of the Inuocating dead Saints must needes want a good President, comming from a damned person in hel,
And Here it may be noted by the Way, that the Doctrine of the Invocating dead Saints must needs want a good President, coming from a damned person in hell,
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and a person that fared neuer a whit better by speaking to Abraham. The voyce from heauen is, Call vpon mee in the day of thy trouble, Psal. 50.15. Ʋpon mee, sayth God, as if hee had sayde, Vpon mee onely: and it is so resolued by Christ in the same argument of his fathers seruice, Mat. 4.10.
and a person that fared never a whit better by speaking to Abraham. The voice from heaven is, Call upon me in the day of thy trouble, Psalm 50.15. Ʋpon me, say God, as if he had said, Upon me only: and it is so resolved by christ in the same argument of his Father's service, Mathew 4.10.
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or, hence farre from mee, yee that worke iniquity, Math. 7.22.23. That is, ye that call your selues Christians, and doe not like Christians; to hell with yee.
or, hence Far from me, ye that work iniquity, Math. 7.22.23. That is, you that call your selves Christians, and do not like Christians; to hell with ye.
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The like we reade of those, who pretending to bee of the houshold of faith with right beleeuers, knocked at the doore, to wit, by glorying vainely in that which they had not;
The like we read of those, who pretending to be of the household of faith with right believers, knocked At the door, to wit, by glorying vainly in that which they had not;
Wee haue eaten and drunke in thy presence, and thou hast taught in our streetes, v. 26. their meaning is, we haue beene at thy table, there wee •ate and dr•nke in the Sacrament with thy houshold people;
we have eaten and drunk in thy presence, and thou hast taught in our streets, v. 26. their meaning is, we have been At thy table, there we •ate and dr•nke in the Sacrament with thy household people;
or, sonnes of the bond-woman that may not be heires with the sonne of the free-woman, Gal. 4.30. Some priuiledges belong vnto them, and for the true Churches sake, they receiue man 〈 ◊ 〉 •utward good things here;
or, Sons of the bondwoman that may not be Heirs with the son of the freewoman, Gal. 4.30. some privileges belong unto them, and for the true Churches sake, they receive man 〈 ◊ 〉 •utward good things Here;
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yet because they walke not by holinesse, in the steppes of the faith of Abraham, Rom. 4.12, they are the children of their father, Ioh. 8.44. There is an Israel in the couenant, and an Israel out;
yet Because they walk not by holiness, in the steps of the faith of Abraham, Rom. 4.12, they Are the children of their father, John 8.44. There is an Israel in the Covenant, and an Israel out;
and send them to their owne place, where is weeping with gnashing of teeth, that is, sorrow and griefe mingled with desperation, Math. 22.13. This is the portion of their cup.
and send them to their own place, where is weeping with gnashing of teeth, that is, sorrow and grief mingled with desperation, Math. 22.13. This is the portion of their cup.
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but no profession, nor figge-leafe of profession can hide vs from him, whose eye is vpon all his ghests, Math. 22.13. He that searcheth Ierusalem with lights: Zeph. 1.12: but neither with torch-lights nor candle, and can see without them;
but no profession, nor figge-leafe of profession can hide us from him, whose eye is upon all his guests, Math. 22.13. He that Searches Ierusalem with lights: Zephaniah 1.12: but neither with torch-lights nor candle, and can see without them;
yet, if we be not Christians in life, and in the testimonie of our owne consciences so, their testimonie will little? uaile vs against Gods examination,
yet, if we be not Christians in life, and in the testimony of our own Consciences so, their testimony will little? Vail us against God's examination,
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what matter for the praise of men, or their good word, whose eyes we haue bleared with our seemings? Let vs therefore approue our selues to God and our owne consciences, by true repentance,
what matter for the praise of men, or their good word, whose eyes we have bleared with our seemings? Let us Therefore approve our selves to God and our own Consciences, by true Repentance,
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For to receiue the seales of the couenant without the writing, and when we haue no promise from God in our sinfull courses, what is it but to take that which is none of ours,
For to receive the Seals of the Covenant without the writing, and when we have no promise from God in our sinful courses, what is it but to take that which is none of ours,
I know you not? Luk. 13.27. Somuch for this rich mans request in the maner, the matter of it followeth. Haue mercy on me, &c. The matter of this rich mans request is, generally for mercy;
I know you not? Luk. 13.27. So much for this rich men request in the manner, the matter of it follows. Have mercy on me, etc. The matter of this rich men request is, generally for mercy;
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And the mercy which he craued, is here limited to the sending downe of Lazarus to him, with a very small quantitie of water to coole his tongue, tormented in a flame of fire that neuer goeth out.
And the mercy which he craved, is Here limited to the sending down of Lazarus to him, with a very small quantity of water to cool his tongue, tormented in a flame of fire that never Goes out.
and S. Iames sayth that mercilesse men shall receiue no mercy, Iames 2.13. His meaning is, that they who pitie not their brethren in their afflictions:
and S. James say that merciless men shall receive no mercy, James 2.13. His meaning is, that they who pity not their brothers in their afflictions:
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who, being born with in his debt of the ten thousand talents, would not beare with his f•llow seruant in the hundred pence, Mat. 18 24.28.30. The master, without al mercy, cast him into prison, till he should pay all that was due vnto him, ver. 34. which he could neuer doe.
who, being born with in his debt of the ten thousand Talents, would not bear with his f•llow servant in the hundred pence, Mathew 18 24.28.30. The master, without all mercy, cast him into prison, till he should pay all that was due unto him, ver. 34. which he could never do.
Thus the brethren of Ioseph, supposing they had beene met with in their owne measure, confessed that the trouble which they feared, was iust; Gen 42.21; and that they were paid iustly and truly in their owne coine.
Thus the brothers of Ioseph, supposing they had been met with in their own measure, confessed that the trouble which they feared, was just; Gen 42.21; and that they were paid justly and truly in their own coin.
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Secondly, it is but after their owne measure, and the mouth of truth hath spoken it, that with what measure we mete, it shall be measured to vs againe, Math. 7.2, and so because their hearts were shut vp to others, Gods eares are shut vp to them.
Secondly, it is but After their own measure, and the Mouth of truth hath spoken it, that with what measure we meet, it shall be measured to us again, Math. 7.2, and so Because their hearts were shut up to Others, God's ears Are shut up to them.
so hee is made here to bow downe low at the gate of a righteous person, Pro. 14.19. by crauing such a smal•hing in such humble maner of Lazarus whom he had so much despised:
so he is made Here to bow down low At the gate of a righteous person, Pro 14.19. by craving such a smal•hing in such humble manner of Lazarus whom he had so much despised:
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This Rich man would haue Abraham to doe him so much pleasure as to send Lazarus to him to hell, that is, from the bosome of blisse to the bottomlesse lake, to ease him (though neuer so little) there.
This Rich man would have Abraham to do him so much pleasure as to send Lazarus to him to hell, that is, from the bosom of bliss to the bottomless lake, to ease him (though never so little) there.
and the wicked shall doe it: so proude Haman sought his life of her whose life he sought, Hest. 7.7. and Iacobs sonnes were brought vpon their knees, and greatly humbled before Ioseph whom they hated and sold, Gen. 42.9.10.11. &c. Saul was twice at the courtesie and in the mercy of Dauid, whom hee persecuted to the day of his death, 2. Sam. 24. and 16. Chapters.
and the wicked shall do it: so proud Haman sought his life of her whose life he sought, Hest. 7.7. and Iacobs Sons were brought upon their knees, and greatly humbled before Ioseph whom they hated and sold, Gen. 42.9.10.11. etc. Saul was twice At the courtesy and in the mercy of David, whom he persecuted to the day of his death, 2. Sam. 24. and 16. Chapters.
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He must gloriously set him on horsebacke, and leade his horse, and what greater a fall could hee haue, (saue his last fro the halter) then to see his enemie so horsed,
He must gloriously Set him on horseback, and lead his horse, and what greater a fallen could he have, (save his last from the halter) then to see his enemy so horsed,
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Now in the naturall body, the head cannot say to the foot, the highest to the lowest member, I haue no need of thee, 1. Cor. 12.21. Besides, all members haue not one office, and no member but hath some vse; Rom. 12.4.
Now in the natural body, the head cannot say to the foot, the highest to the lowest member, I have no need of thee, 1. Cor. 12.21. Beside, all members have not one office, and no member but hath Some use; Rom. 12.4.
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Thirdly, all Christians are brethren, and what brother may not sometimes need the helpe of his brother? Therfore the Apostles question mixed with reproofe, is;
Thirdly, all Christians Are brothers, and what brother may not sometime need the help of his brother? Therefore the Apostles question mixed with reproof, is;
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Why doest thou despise thy brother? Rom. 14.10. An admonition to great ones, not to exalt themselues too insolently and proudly aboue their meaner brethren:
Why dost thou despise thy brother? Rom. 14.10. an admonition to great ones, not to exalt themselves too insolently and proudly above their meaner brothers:
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for the wheele of things may turne, their Sunne may bee remoued, and the first may be last, Math. 20.16. or theyr next course may bee to bee inferiours; where now they are superiours:
for the wheel of things may turn, their Sun may be removed, and the First may be last, Math. 20.16. or their next course may be to be inferiors; where now they Are superiors:
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And thou that feest a poore man (though a good man) and despisest him, remember that God can (and perhaps will) make thee as he is, in respect of pouerty,
And thou that feest a poor man (though a good man) and Despisest him, Remember that God can (and perhaps will) make thee as he is, in respect of poverty,
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So our first Parents abused their eyes, Gen. 3.6. and God opened both their eyes, v. 7. that is, punished them that way and in that wherein they finned;
So our First Parents abused their eyes, Gen. 3.6. and God opened both their eyes, v. 7. that is, punished them that Way and in that wherein they finned;
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and God co•sumed them strangely with fire from heauen, Lenit. 10.1.2. So Dauid himselfe sinning in another mans wife, 2 Sam. 11.4.5. was requited by his sonne, in his owne wiues, Chap. 16.22.
and God co•sumed them strangely with fire from heaven, Lenit. 10.1.2. So David himself sinning in Another men wife, 2 Sam. 11.4.5. was requited by his son, in his own wives, Chap. 16.22.
as with the finger, to vs, nay standing ouer vs in so particular a seueritie? For so he sheweth vs the nature and quality of the offence, by proceeding in such maner,
as with the finger, to us, nay standing over us in so particular a severity? For so he shows us the nature and quality of the offence, by proceeding in such manner,
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Secondly, this course and manner of punishing the member offending, is vsed by Princes often in their proceedings against malefactors in their Kingdoms, where for the breeding of more terrour in others, the member first suffereth that hath first or chiefly offended.
Secondly, this course and manner of punishing the member offending, is used by Princes often in their proceedings against malefactors in their Kingdoms, where for the breeding of more terror in Others, the member First suffers that hath First or chiefly offended.
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Some that haue abused their tongues to cursing and swearing, while they liued, at their death had neuer a tongueeyther to confesse their sinnes, or to craue pardon.
some that have abused their tongues to cursing and swearing, while they lived, At their death had never a tongueeyther to confess their Sins, or to crave pardon.
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So when the fift Angell had powred out his Viall vpon the throne of the beast, the beasts creatures that blasphemed God with their tongues, were tormented in their tongues,
So when the fift Angel had poured out his Vial upon the throne of the beast, the beasts creatures that blasphemed God with their tongues, were tormented in their tongues,
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I reade of a Seruingman in Lincolneshire, who had still in his mouth, Gods precious bloud, and at his his death, bloud issued out most fearefully as in great streames from all parts of him, from his mouth, nose, eares, wrists, knees, heeles, toes,
I read of a Serving man in Lincolnshire, who had still in his Mouth, God's precious blood, and At his his death, blood issued out most fearfully as in great streams from all parts of him, from his Mouth, nose, ears, wrists, knees, heals, toes,
and many whose feet in youth were nimble to dance the morrice, at more yeares had neuer a foote nor legge to carry them voide of aches, issues and other slubbers:
and many whose feet in youth were nimble to dance the morrice, At more Years had never a foot nor leg to carry them void of aches, issues and other slubbers:
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they that did spoyle were spoyled, and shee that fed vpon bloud, fed the dogs: Drunkards seeke red wine, and haue red eyes, Ezech. 39 10 1. King. 21. 2•. Prou 23.29.30.
they that did spoil were spoiled, and she that fed upon blood, fed the Dogs: Drunkards seek read wine, and have read eyes, Ezekiel 39 10 1. King. 21. 2•. Prou 23.29.30.
and filthy whoredom also with filthy diseases? Hath not that member in some been pittifully taken, that became the instrument of their wanton sinne? What are these but warnings to vs? and happy are wee,
and filthy whoredom also with filthy diseases? Hath not that member in Some been pitifully taken, that became the Instrument of their wanton sin? What Are these but Warnings to us? and happy Are we,
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Of this bee sure, without repentance, whatsoeuer member or thing thou abusest here, to bee punished with the losse, or in the anguish of that thing or member heere or hence.
Of this be sure, without Repentance, whatsoever member or thing thou abusest Here, to be punished with the loss, or in the anguish of that thing or member Here or hence.
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and from the wrath of the Lambe, Apoc. 6.15.16. which, what is it but an idle speech and impossible desire? For, what mountain can hide from God, who seeth through the darke cloud? and what rocke and hill can couer from him, who can enter when the doores are shut? Ioh. 20.26. To him the night shineth as the day:
and from the wrath of the Lamb, Apocalypse 6.15.16. which, what is it but an idle speech and impossible desire? For, what mountain can hide from God, who sees through the dark cloud? and what rock and hill can cover from him, who can enter when the doors Are shut? John 20.26. To him the night shines as the day:
the darkenesse and light (to him) are both alike, Psal. 139.12. It was say de of them, who in the transfiguration saw the glory of Christ, that they wist not what they sayde, Luk. 9.33.
the darkness and Light (to him) Are both alike, Psalm 139.12. It was say de of them, who in the transfiguration saw the glory of christ, that they wist not what they said, Luk. 9.33.
who shall bee farre more carried out of themselues with sudden extasies in hell, then they were rauished with gladnesse heere, who saw but a darke light, a little of their masters glory?
who shall be Far more carried out of themselves with sudden ecstasies in hell, then they were ravished with gladness Here, who saw but a dark Light, a little of their Masters glory?
What shall a sickenesse ouer all parts doe, and want of rest for euer? Secondly, the damned in hell feele that that must needes ouercome the senses, and take away reason.
What shall a sickness over all parts do, and want of rest for ever? Secondly, the damned in hell feel that that must needs overcome the Senses, and take away reason.
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Now, where this Rich man calleth the flame of hell, a tormenting flame, hee she weth (as hath beene noted already) that hell fire is a fire of torment.
Now, where this Rich man calls the flame of hell, a tormenting flame, he she weth (as hath been noted already) that hell fire is a fire of torment.
Lazarus being in the bosome offelicitie, where hee shall euer bee comforted, and he in the bottome of hell, where he shall neuer see comfortable day, but be euer tormented.
Lazarus being in the bosom offelicitie, where he shall ever be comforted, and he in the bottom of hell, where he shall never see comfortable day, but be ever tormented.
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This is the summe and meaning of Abrahams replie to the Rich man, in these twoverses, the 25. and 26: where it may bee considered in what maner, or by what force of words he replyed;
This is the sum and meaning of Abrahams reply to the Rich man, in these twoverses, the 25. and 26: where it may be considered in what manner, or by what force of words he replied;
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Sonne, sayth Abraham, as if hee had sayde, Thou Israel in the flesh, and not in Christ, remember, which thou canst not forget if thou wouldest, thou hast had thy pleasures,
Son, say Abraham, as if he had said, Thou Israel in the Flesh, and not in christ, Remember, which thou Canst not forget if thou Wouldst, thou hast had thy pleasures,
Besides, he bids him remember, for a further scourge of his conscience in the late losse of all his delights past, which hee could not but remember with horrible torment and griefe.
Beside, he bids him Remember, for a further scourge of his conscience in the late loss of all his delights past, which he could not but Remember with horrible torment and grief.
hath (in those that take it immoderately) a very bitter after taste: the end of it biteth as a Serpent, and stingeth as an Adder, Prou. 23.31.32: they feele pleasure at the first, but they shall finde sorrow and paine at the last, with Remember, drunken sonne, thou hast had thy pleasures here.
hath (in those that take it immoderately) a very bitter After taste: the end of it bites as a Serpent, and stingeth as an Adder, Prou. 23.31.32: they feel pleasure At the First, but they shall find sorrow and pain At the last, with remember, drunken son, thou hast had thy pleasures Here.
if no perswasion can tur•e him, but what is the reckoning, and what will all that dainty cheere cost him? The wise King tels him, (as one that knew something by his owne deare bought experience) That for al this God willbring him to iudgement, Eccles. 11.9, that is, the reckoning will come,
if no persuasion can tur•e him, but what is the reckoning, and what will all that dainty cheer cost him? The wise King tells him, (as one that knew something by his own deer bought experience) That for all this God willbring him to judgement, Eccles. 11.9, that is, the reckoning will come,
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Ieremie also may come in as a witnesse, who in this very case sai•th, That the wayes and inuentions of the wicked in Iudah shall end in much bitternesse,
Ieremie also may come in as a witness, who in this very case sai•th, That the ways and Inventions of the wicked in Iudah shall end in much bitterness,
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Secondly, it is a part of the sinners punishment to feele continuall gnawings and pullings after sinne committed, by that worme that dyeth not? And if so here,
Secondly, it is a part of the Sinners punishment to feel continual gnawings and pullings After sin committed, by that worm that Dies not? And if so Here,
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how much more in that lake that burneth with fire and brimstone, where sinners shall receyue all their penny worths together? Thirdly, the pleasures of the wicked goe away in their death,
how much more in that lake that burns with fire and brimstone, where Sinners shall receive all their penny worths together? Thirdly, the pleasures of the wicked go away in their death,
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what can it bring but horrible vexation and death before the time? and how can it but torment the sinner to remember that he, who once, was full of pleasures, is now filled with paine? and hee who had so much liuing,
what can it bring but horrible vexation and death before the time? and how can it but torment the sinner to Remember that he, who once, was full of pleasures, is now filled with pain? and he who had so much living,
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but strong men haue beene deceyued by her, as Sampson; nor simple men onely, but the wisest, as Salomon, Prou. 7.26.27. Perhaps thou mayest bee called out of the good way by such as say;
but strong men have been deceived by her, as Sampson; nor simple men only, but the Wisest, as Solomon, Prou. 7.26.27. Perhaps thou Mayest be called out of the good Way by such as say;
Come, cast in thy lot with vs, wee shall finde precious riches, and fill our houses with spoyle, Prou. 1.13.14; that is, doe as wee doe, and you shall bee rich as wee are: but consent thou not:
Come, cast in thy lot with us, we shall find precious riches, and fill our houses with spoil, Prou. 1.13.14; that is, do as we do, and you shall be rich as we Are: but consent thou not:
What got Balaam by the sweet wages of sinne which hee loued? was hee not cast away by them? Iude 11. Such wages of sinne preuayle much at this day with too many:
What god balaam by the sweet wages of sin which he loved? was he not cast away by them? Iude 11. Such wages of sin prevail much At this day with too many:
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but for those Patrones of Church lidings that should bee faithfull doorekeepers in Gods house, and yet giue no free entrance into the doore of the sheepe;
but for those Patroness of Church lidings that should be faithful doorkeepers in God's house, and yet give no free Entrance into the door of the sheep;
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I might thus goe through the land, but it shall not neede, onely this is needfull, that euery priuate person remember that his sinnes whatsoeuer they proue to bee,
I might thus go through the land, but it shall not need, only this is needful, that every private person Remember that his Sins whatsoever they prove to be,
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I may adde, remember daughter, or daughters of pride remember; Remember Cain, how thou slewest thy brother, and remember Iudas how thou soldest thy master;
I may add, Remember daughter, or daughters of pride Remember; remember Cain, how thou slewest thy brother, and Remember Iudas how thou soldest thy master;
Diues, thou that wouldest not giue thy crummes to Lazarus, remember, Sodome, thou that didst so vexe thy good neighbour, remember: Sinners of the old world;
Diues, thou that Wouldst not give thy crumbs to Lazarus, Remember, Sodom, thou that didst so vex thy good neighbour, Remember: Sinners of the old world;
all the sports of our youth, & all the sinnes of our life, all the lyes wee haue tolde, all the oathes wee haue sworne, all the pleasures that wee haue beene louers of more then of God;
all the sports of our youth, & all the Sins of our life, all the lies we have told, all the Oaths we have sworn, all the pleasures that we have been lovers of more then of God;
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nothing shall then bee concealed, where here nothing must bee knowne. O therefore, let vs now remember as wee should, that hereafter we may not remēber,
nothing shall then be concealed, where Here nothing must be known. O Therefore, let us now Remember as we should, that hereafter we may not Remember,
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the matter of Abrahams reply followeth. That thou in thy life time receyuedst thy pleasures, &c. The matter of Abrahams reply by deniall standeth in two things, which made the Rich mans request impossible to be granted. The first, in this verse; the second in the next.
the matter of Abrahams reply follows. That thou in thy life time Received thy pleasures, etc. The matter of Abrahams reply by denial Stands in two things, which made the Rich men request impossible to be granted. The First, in this verse; the second in the next.
The first is taken from the iustice of God, which requiteth those with pains, who for their pleasures here, put his poore (as Diues this poore man) to paine.
The First is taken from the Justice of God, which requites those with pains, who for their pleasures Here, put his poor (as Diues this poor man) to pain.
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and by paine, the paines of pouerty and hunger in godly Lazarus not relieued, nor any way pittied by mercilesse Diues. For simply, this Rich man could not be condemned,
and by pain, the pains of poverty and hunger in godly Lazarus not relieved, nor any Way pitied by merciless Diues. For simply, this Rich man could not be condemned,
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but because hee was rich and cruell, and because drunken with the pleasures of life, because his minde was altogether set vpon worldly vanities ▪ and in euill workes;
but Because he was rich and cruel, and Because drunken with the pleasures of life, Because his mind was altogether Set upon worldly vanities ▪ and in evil works;
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From whence we learne, that they who heere are drowned in pleasures, and in the loue of their belly, must heereafter looke to liue in paine and misery,
From whence we Learn, that they who Here Are drowned in pleasures, and in the love of their belly, must hereafter look to live in pain and misery,
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and pleasant obiect, that his heart could imagine, or eye see, that for all these things, he should bee brought to iudgemen, to witte, to the iudgement of condemnation, Eccles. 11.9.
and pleasant Object, that his heart could imagine, or eye see, that for all these things, he should be brought to judgement, to wit, to the judgement of condemnation, Eccles. 11.9.
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if his heart had walked after his eye, Iob 31.7.8. I will not say how fitly, or vnfitly rather, this was spoken vnto, or of God by him concerning the counsels of the Almighty, which are alwayes iust:
if his heart had walked After his eye, Job 31.7.8. I will not say how fitly, or unfitly rather, this was spoken unto, or of God by him Concerning the Counsels of the Almighty, which Are always just:
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yet sure it is, that that holy man was perswaded that they iustly deserue a cutting off, who walke after their eyes heere, that is, after them in vanities:
yet sure it is, that that holy man was persuaded that they justly deserve a cutting off, who walk After their eyes Here, that is, After them in vanities:
and that there is no hope for such but in their sound repentance. Looke not then if thou belong to Christ, for ioy and prosperity continually on earth;
and that there is no hope for such but in their found Repentance. Look not then if thou belong to christ, for joy and Prosperity continually on earth;
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And if it bee true (as it is most sure) that they who will follow Christ, must swimme after him in a sea of burning glasse, Apoc. 15.2, that is, bee cast as into a sea,
And if it be true (as it is most sure) that they who will follow christ, must swim After him in a sea of burning glass, Apocalypse 15.2, that is, be cast as into a sea,
when we haue shed none? how can we be like our head, if wee will bee crowned with rose-buds, where he was crowned with thornes? and if wee doe not suffer with him,
when we have shed none? how can we be like our head, if we will be crowned with rosebuds, where he was crowned with thorns? and if we do not suffer with him,
so they are for the Axe rather then for any continuance, who liue altogether at ease in the best pastures of Sion; where they that are kept on the bares Commons of troubles for well doing, are the Lords owne store.
so they Are for the Axe rather then for any Continuance, who live altogether At ease in the best pastures of Sion; where they that Are kept on the bares Commons of Troubles for well doing, Are the lords own store.
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and what helpe for those that are drowned in the pleasures as it were a whole sea of sinne? Thirdly, here they sayd to God, Depart from vs, Iob. 21.14: hereafter God will say to thē, Depart from mee yee workers of iniquitie.
and what help for those that Are drowned in the pleasures as it were a Whole sea of sin? Thirdly, Here they said to God, Depart from us, Job 21.14: hereafter God will say to them, Depart from me ye workers of iniquity.
so to execute his fierce wrath vpon vnrighteous persons and sinners, Rom. 2.6: therefore the widdow that liueth in pleasures is say de to be dead while she liueth, 1. Tim. 5.6. I conclude then, that the life of pleasures is a dead life, or life of death: I meane, of second death.
so to execute his fierce wrath upon unrighteous Persons and Sinners, Rom. 2.6: Therefore the widow that lives in pleasures is say de to be dead while she lives, 1. Tim. 5.6. I conclude then, that the life of pleasures is a dead life, or life of death: I mean, of second death.
and hereafter in heauen? then in what case and taking are the pampered & full fed Mates of our dayes, with other tipling companions, who serue their belly,
and hereafter in heaven? then in what case and taking Are the pampered & full fed Mates of our days, with other tippling Sodales, who serve their belly,
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and not the Lord Iesus Christ, Rom. 16.18. where is their hope? and what cōfort haue they, or can they haue, that euer they shal be saued in this course? or if God in the mean while should call them away by death;
and not the Lord Iesus christ, Rom. 16.18. where is their hope? and what Comfort have they, or can they have, that ever they shall be saved in this course? or if God in the mean while should call them away by death;
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as they haue done, so they meane to doe still; to morrow, as to day, Esa. 56.12. Let them also consider who are so tender, and keepe themselues so tenderly, that no winde may blow vpon them;
as they have done, so they mean to do still; to morrow, as to day, Isaiah 56.12. Let them also Consider who Are so tender, and keep themselves so tenderly, that no wind may blow upon them;
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or as it is in the Psalme, They prosper alwayes, and increase in riches, Psal. 73.12. Their seede it established in their sight, and their generation before their eyes, Iob 21.8:
or as it is in the Psalm, They prosper always, and increase in riches, Psalm 73.12. Their seed it established in their sighed, and their generation before their eyes, Job 21.8:
nor bands in their death, Psal 73.4, and though their branch bee greene, yet shall they bee cut off before their day, Iob 15.32, that is, sooner then they thinke, the flame shall drye vp their branch, v. 30 & when their night is once come, where are they? They haue had their pleasures here;
nor bans in their death, Psalm 73.4, and though their branch be green, yet shall they be Cut off before their day, Job 15.32, that is, sooner then they think, the flame shall dry up their branch, v. 30 & when their night is once come, where Are they? They have had their pleasures Here;
and the euill day that shall neuer leaue them. Iob the righteous, and Iude the Apostle say, They are appointed to it, Iob 21.30. Iude 4, or kept and reserued for it. So 2. Pet. 2.9.
and the evil day that shall never leave them. Job the righteous, and Iude the Apostle say, They Are appointed to it, Job 21.30. Iude 4, or kept and reserved for it. So 2. Pet. 2.9.
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and mastered with sensuality? what fooles that for pleasures so vaine and dearely prized, will giue heauen in exchange, 〈 ◊ 〉 their part in heauen? Honours, wealth and pleasures are casuall, vn•table, deare, and deceitfull penny worthes;
and mastered with sensuality? what Fools that for pleasures so vain and dearly prized, will give heaven in exchange, 〈 ◊ 〉 their part in heaven? Honours, wealth and pleasures Are casual, vn•table, deer, and deceitful penny worths;
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therefore, or because of that, thou art tormented? Now, are they happy that are tormented? or, is there any happines in that? and are they not rather as Oxen, fatted to the day of slaughter? And if so, the state of the crosse in this life, is much rather the plaine and direct way to true happines.
Therefore, or Because of that, thou art tormented? Now, Are they happy that Are tormented? or, is there any happiness in that? and Are they not rather as Oxen, fatted to the day of slaughter? And if so, the state of the cross in this life, is much rather the plain and Direct Way to true happiness.
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who (but for them) would be straungers to their owne Father; and who by them, or by means of them, are made to seeke him diligently. Hos: 5.15. Worldly happines (then) being such an hinderance to true happines, how can they be happy indeed, that are most happie that way? and how can it be to them a blessed thing to haue no affliction in their hearts or vpon their bodyes and estates;
who (but for them) would be Strangers to their own Father; and who by them, or by means of them, Are made to seek him diligently. Hos: 5.15. Worldly happiness (then) being such an hindrance to true happiness, how can they be happy indeed, that Are most happy that Way? and how can it be to them a blessed thing to have no affliction in their hearts or upon their bodies and estates;
yet Lazarus, (whom God so loued) liued in no ease, the Text sayth, in paize. From whence we may gather (as was noted before) that the godly are (vsually) most afflicted.
yet Lazarus, (whom God so loved) lived in no ease, the Text say, in paize. From whence we may gather (as was noted before) that the godly Are (usually) most afflicted.
because it would bring vs thither by troubles: rather by this, that it is preached to the poore. Luc 4.18. and that the poore receyue it, Luk. 7.22. We may be sure that if there bee any more direct way to heauen then other, this is it.
Because it would bring us thither by Troubles: rather by this, that it is preached to the poor. Luke 4.18. and that the poor receive it, Luk. 7.22. We may be sure that if there be any more Direct Way to heaven then other, this is it.
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for, hee sayth, betweene vs, and you, &c. as if he had sayd, God, by an euerlasting ord nance and law hath barred the way from vs in heauen to you in hell;
for, he say, between us, and you, etc. as if he had said, God, by an everlasting ord nance and law hath barred the Way from us in heaven to you in hell;
and that at last, or after a thousand yeares, the Deuils themselues shall bee saued. Also the speeches of harrowing hell, and of bringing soules out of Purgatory;
and that At last, or After a thousand Years, the Devils themselves shall be saved. Also the Speeches of harrowing hell, and of bringing Souls out of Purgatory;
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They know that they so rest in the hands of God, (whose wayes (as his gifts and calling) are all without repentance Rom. 1•. 29.) that they shall not bee remoued for euer.
They know that they so rest in the hands of God, (whose ways (as his Gifts and calling) Are all without Repentance Rom. 1•. 29.) that they shall not be removed for ever.
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Ver. 27.28. Then hee sayde, I pray thee, &c. Here wee haue a further proceeding made in this Parable, and vnder the person of a rich man in hell, by the figure Prosopopoea. And in this the Rich man is brought in againe, making another request, which is also denyed.
Ver. 27.28. Then he said, I pray thee, etc. Here we have a further proceeding made in this Parable, and under the person of a rich man in hell, by the figure Prosopopoeia. And in this the Rich man is brought in again, making Another request, which is also denied.
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the drift whereof is (as may appeare by the answer made, or supposed to bee made) plainely to proue, that they who in this life refuse to giue credite to the Scriptures and word of God, may hope in vaine to bee called by men from the dead.
the drift whereof is (as may appear by the answer made, or supposed to be made) plainly to prove, that they who in this life refuse to give credit to the Scriptures and word of God, may hope in vain to be called by men from the dead.
And now where request is made by a spirit damned in hell, that Lazarus who was dead, might bee sent to the brethren of his fathers house to teach them:
And now where request is made by a Spirit damned in hell, that Lazarus who was dead, might be sent to the brothers of his Father's house to teach them:
Esay calles it a going, or doctrine of going from the liuing to the dead, Esa. 8.19. and Abazia is sayd to haue departed from God for his health, when he sent to the god of Ekron, or in that Idoll, to the Deuill for it, 2. King. 1.3.16. The like of Saul, who also was taught from hell, as Abazia was, 1. Sam. 28.8.
Isaiah calls it a going, or Doctrine of going from the living to the dead, Isaiah 8.19. and Abazia is said to have departed from God for his health, when he sent to the god of Ekron, or in that Idol, to the devil for it, 2. King. 1.3.16. The like of Saul, who also was taught from hell, as Abazia was, 1. Sam. 28.8.
In this second replie, Abraham tells the rich man plainly, that they get nothing by all their lab•ur, who forsaking the Word, looke for Reuelations; and who will be taught after their owne fancies, not by Gods teaching,
In this second reply, Abraham tells the rich man plainly, that they get nothing by all their lab•ur, who forsaking the Word, look for Revelations; and who will be taught After their own fancies, not by God's teaching,
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Should not a people enquire at their God? Esa. 8.19. and therefore the meaning of these words is, that the Word deliuered by Moses and the Prophets, and, accordingly since, by Christ and his Apostles, is the only ordinary meane to conuert sinners to God:
Should not a people inquire At their God? Isaiah 8.19. and Therefore the meaning of these words is, that the Word Delivered by Moses and the prophets, and, accordingly since, by christ and his Apostles, is the only ordinary mean to convert Sinners to God:
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The answer in substance is, that God hauing ordained the Word written to be the onely ordinary meane for the calling of his fiue Brethren, and all Christians (yet liuing) to repentance;
The answer in substance is, that God having ordained the Word written to be the only ordinary mean for the calling of his fiue Brothers, and all Christians (yet living) to Repentance;
This is that path, that leades to the Way, the Truth, and Life, Christ Iesus: For, so saith He, who is all these vnto vs, Ioh. 14.6. and therefore he biddeth the Iewes to search: that is, exactly to search: or, as Hunters, who strike euery bush, seeking the game they hunt for:
This is that path, that leads to the Way, the Truth, and Life, christ Iesus: For, so Says He, who is all these unto us, John 14.6. and Therefore he bids the Iewes to search: that is, exactly to search: or, as Hunters, who strike every bush, seeking the game they hunt for:
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and to search the scriptures, that is, what is written, not vn written vanities. For, (saith he) in them yee thinke to haue eternall life, and they testifie of me.
and to search the Scriptures, that is, what is written, not un written vanities. For, (Says he) in them ye think to have Eternal life, and they testify of me.
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That is, in them yee may finde Christ, and in him Eternall life. Ich. 5.39. this is the most sure Word, 2. Pet. 1.19. or that which can neuer faile vs: all words of men may.
That is, in them ye may find christ, and in him Eternal life. Ich. 5.39. this is the most sure Word, 2. Pet. 1.19. or that which can never fail us: all words of men may.
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And therefore the heart being deeper then any Eye created can looke into, it must needs be wonderfull to the sauing of a sinner, aboue all words of men or Angells.
And Therefore the heart being Deeper then any Eye created can look into, it must needs be wonderful to the Saving of a sinner, above all words of men or Angels.
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A great Prop•ete had no other light of direction to his steppes in true godlinesse, then that which was placed in the lanterne of the law. Psal. 119.105. and this he followed in all his way to heauen.
A great Prop•ete had no other Light of direction to his steps in true godliness, then that which was placed in the lantern of the law. Psalm 119.105. and this he followed in all his Way to heaven.
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Herein the man of God himselfe, the Minister, may haue an absolute furniture of instruction for his owne wayes, and the Peoples committed to him. 2. Tim. 3.17.
Herein the man of God himself, the Minister, may have an absolute furniture of instruction for his own ways, and the Peoples committed to him. 2. Tim. 3.17.
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Thirdly, it is the sanctifying truth. Iob. 17.17. Ps. 1 19.9. That is, that which (& which onely) prepareth, and begetteth vs for the holy Cittie, into which nothing may come that is vncleane. Apoc: 21.27. Heb. 12.14. and (therfore) as fire it consumeth the stubble of our corrupt affections, Matth. 3.11. as a sword it cutteth from vs our putrified parts, and members of sinne. Heb. 4.12.
Thirdly, it is the sanctifying truth. Job 17.17. Ps. 1 19.9. That is, that which (& which only) Prepareth, and begetteth us for the holy city, into which nothing may come that is unclean. Apocalypse: 21.27. Hebrew 12.14. and (Therefore) as fire it consumeth the stubble of our corrupt affections, Matthew 3.11. as a sword it cutteth from us our Putrified parts, and members of sin. Hebrew 4.12.
and as Salt (that is sauory) it maketh our words, and whole conuersation in the Gospell sweetly torellish, and well to sauour, vnto edification, among all that heare, or liue with vs. Ʋse is against all itching after noueltyes, not resting in that which is written. Saul, who would not heare Samuel aliue, went to his graue to heare him there. 1. Sam. 28.8. a very vnmeete pulpit for a Prophet to preach in.
and as Salt (that is savoury) it makes our words, and Whole Conversation in the Gospel sweetly torellish, and well to savour, unto edification, among all that hear, or live with us Ʋse is against all itching After novelties, not resting in that which is written. Saul, who would not hear Samuel alive, went to his graven to hear him there. 1. Sam. 28.8. a very unmeet pulpit for a Prophet to preach in.
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It is not giuen by voices out of the aire, nor caused by Angell or Reuelation. Ga. 1.8. The illusions of Sathan, and his lying wonders, come from the graues of the dead:
It is not given by voices out of the air, nor caused by Angel or Revelation. Ga. 1.8. The illusions of Sathan, and his lying wonders, come from the graves of the dead:
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as did rebel•ious Saul? 1. Sam. 15.22.23. Did not the working of Satan, and rising of Antichrist stand vpon such a foundation? and do they not go vpon such legs to this day? 2. Thess: 2.9.10.
as did rebel•ious Saul? 1. Sam. 15.22.23. Did not the working of Satan, and rising of Antichrist stand upon such a Foundation? and do they not go upon such legs to this day? 2. Thess: 2.9.10.
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And those Pharisees that called for signes, and neglected the doctrine and words of Christ, were said by him to be an adulterous generation, Math. 12.38.39. that is, children born in idolatry, & of idolaters:
And those Pharisees that called for Signs, and neglected the Doctrine and words of christ, were said by him to be an adulterous generation, Math. 12.38.39. that is, children born in idolatry, & of Idolaters:
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If Moses and the Prophets must speake from God vnto vs, thē we must heare him, speaking by them in his word, that is, by Moses, who shewed what wee should doe;
If Moses and the prophets must speak from God unto us, them we must hear him, speaking by them in his word, that is, by Moses, who showed what we should do;
But this that is spoken of hearing Moses and the Prophets, because no more was then written, is to be extended to the whole word of Scripture, as we haue it now;
But this that is spoken of hearing Moses and the prophets, Because no more was then written, is to be extended to the Whole word of Scripture, as we have it now;
Therfore in Prou. 4.10, and many like Scriptures, God offers his words, & requires our cares: so Prou. 2.2. An hearkning eare, and an vnderstanding heart must go together;
Therefore in Prou. 4.10, and many like Scriptures, God offers his words, & requires our Cares: so Prou. 2.2. an Harkening ear, and an understanding heart must go together;
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and Hearing by the Word, Rom. 10.17, to wit, preached, as ver. 8.14. not by gaudes and Images, called by the Papists, Lay-mens bookes. And he that turneth away his eare, (sayth Salomon ) from the Law.
and Hearing by the Word, Rom. 10.17, to wit, preached, as ver. 8.14. not by gaudes and Images, called by the Papists, Laymen's books. And he that turns away his ear, (say Solomon) from the Law.
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that is, odious to God, and plagues to himselfe, Prou. 28.9. Hearing therefore is the most necessary, and most important meane for saluation in all the Churches of Christ.
that is, odious to God, and plagues to himself, Prou. 28.9. Hearing Therefore is the most necessary, and most important mean for salvation in all the Churches of christ.
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but this well is deepe, and our eares are the buckets to draw with, Iohn 4, 11. Therefore when wee come to this well of liuing waters, wee must bring our eares (these buckets) with vs. Fourthly,
but this well is deep, and our ears Are the buckets to draw with, John 4, 11. Therefore when we come to this well of living waters, we must bring our ears (these buckets) with us Fourthly,
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if we refuse to heare the Master of his owne family? Fiftly, the word of Scripture is called the Power of God to saluation, Rom. 1.16; that is, his arme reuealed, Esa. 53.1, to saue all that shall bee saued in deede. But to speake properly;
if we refuse to hear the Master of his own family? Fifty, the word of Scripture is called the Power of God to salvation, Rom. 1.16; that is, his arm revealed, Isaiah 53.1, to save all that shall be saved in deed. But to speak properly;
and that not slackely, but with all readiuesse, Iam. 1.19. Salomon opposeth the duty of hearing, and the sacrifice of fools, Eccles. 4.17 ▪ as if hee should say, that they who refuse to heare, doe seruice as fooles;
and that not slackly, but with all readiuesse, Iam. 1.19. Solomon Opposeth the duty of hearing, and the sacrifice of Fools, Eccles. 4.17 ▪ as if he should say, that they who refuse to hear, do service as Fools;
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for, as wee haue already heard, such pray in sinne, or their prayer is sinne, Prou. 28.9. To come to Christs Table is a good duty, but hee that hath not learned the mystery by hearing, comes to condemnation, 1. Cor. 11.29. To eate and drinke are necessary duties;
for, as we have already herd, such pray in sin, or their prayer is sin, Prou. 28.9. To come to Christ Table is a good duty, but he that hath not learned the mystery by hearing, comes to condemnation, 1. Cor. 11.29. To eat and drink Are necessary duties;
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and teacheth that they who liue in Popery, liue in a wretched bondage of ignorance and sinne, to which the Diuell hath captiued their eares and whole man.
and Teaches that they who live in Popery, live in a wretched bondage of ignorance and sin, to which the devil hath captived their ears and Whole man.
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Or if they come to the Assemblies in the morning of the Sabboth, yet in the afternoone of the same day, they goe to their Farmes or pleasures from them,
Or if they come to the Assemblies in the morning of the Sabbath, yet in the afternoon of the same day, they go to their Farms or pleasures from them,
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How is it like that they will meditate in the Law, who delight not in it? And what good hearing without meditation? They that reioyce in vnrighteousnes, will neuer reioyce in the Word, that reproueth sinners,
How is it like that they will meditate in the Law, who delight not in it? And what good hearing without meditation? They that rejoice in unrighteousness, will never rejoice in the Word, that Reproveth Sinners,
the fourth ground, or part of ground will hardly be found to receyue the seede and doctrine of the Gospell with good hearing, Math. 13.8. This Christ reproued in the hearers of his time:
the fourth ground, or part of ground will hardly be found to receive the seed and Doctrine of the Gospel with good hearing, Math. 13.8. This christ reproved in the hearers of his time:
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Verse. 30 And he sayde, nay father Abraham, &c. It pleased not this Rich man, that his rich brethren, drowned in wealth, & in the delights of life, should heare the word at the mouth of any of Gods ordinary Ministers, whom he knew they would despise:
Verse. 30 And he said, nay father Abraham, etc. It pleased not this Rich man, that his rich brothers, drowned in wealth, & in the delights of life, should hear the word At the Mouth of any of God's ordinary Ministers, whom he knew they would despise:
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he maintaineth still his first wicked position & principle, which was, that one preaching to them from the dead, would doe more good vpon them for true conuersion,
he maintaineth still his First wicked position & principle, which was, that one preaching to them from the dead, would do more good upon them for true conversion,
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He blamed not God, when he had told him by Nathan, That euill should be raysed against him out of his own house, that the sword of death should strike it, that his wiues should be defiled,
He blamed not God, when he had told him by Nathan, That evil should be raised against him out of his own house, that the sword of death should strike it, that his wives should be defiled,
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& that the child should die, 2 Sam. 12.11; but cōfesseth, as it was, that he had deserued no lesse, & that God in so doing, was holy, righteous and iust, v. 13. Nor did Eli charge God when he threatned the destruction of his house by young Samuel, but subscribed, that he might iustly do what Samuel had sayd, 1. Sam. 3.18: for, sayth he, It is the Lord who can do nothing but wel.
& that the child should die, 2 Sam. 12.11; but Confesses, as it was, that he had deserved no less, & that God in so doing, was holy, righteous and just, v. 13. Nor did Eli charge God when he threatened the destruction of his house by young Samuel, but subscribed, that he might justly do what Samuel had said, 1. Sam. 3.18: for, say he, It is the Lord who can do nothing but well.
So the Iewes, when Steuen iustly charged them, in stead of iustifying the Lord in that iust reproofe, they rather iustified themselues in their wickednesse,
So the Iewes, when Stephen justly charged them, in stead of justifying the Lord in that just reproof, they rather justified themselves in their wickedness,
and take on in the affliction, as if he dealt hardly, or too cruelly with vs in smiting so for so small matters? Doe we say as Daniel, O Lord, righteousnes belongeth vnto thee,
and take on in the affliction, as if he dealt hardly, or too cruelly with us in smiting so for so small matters? Do we say as daniel, Oh Lord, righteousness belongeth unto thee,
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and his righteous iudgments, as too galling and rigorous? The condemnation that is of themselues, some haue learned here of a damned soule in hell to transferre, not iustly vpon themselues,
and his righteous Judgments, as too galling and rigorous? The condemnation that is of themselves, Some have learned Here of a damned soul in hell to transfer, not justly upon themselves,
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for such will not come to the Assemblies with the bidden guests, who absented themselues by their Farmes and yokes of oxen from it, Luk. 14.18.19: or if they come, they are sure to come without all affection of hearing thither;
for such will not come to the Assemblies with the bidden guests, who absented themselves by their Farms and yokes of oxen from it, Luk. 14.18.19: or if they come, they Are sure to come without all affection of hearing thither;
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as therefore thorns make the sowne fields vnfruitfull, so the thorns ofriches and voluptuous life make the word where it is taught vnprofitable Secondly, these are enmity to God, Iam. 4 4,
as Therefore thorns make the sown fields unfruitful, so the thorns ofriches and voluptuous life make the word where it is taught unprofitable Secondly, these Are enmity to God, Iam. 4 4,
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But they who come stuff with worldly lusts, shall goe away emptie of heauenly fillings. So saith blessed Marie, in her thankfull song: He hath filled the hungry with good things, but the rich he sendeth away emptie:
But they who come stuff with worldly Lustiest, shall go away empty of heavenly fillings. So Says blessed Marie, in her thankful song: He hath filled the hungry with good things, but the rich he sends away empty:
So God, perceiuing his children (because they be full-fed ) wantonly to take pleasure in the gauds & fashions of this world, doeth therefore many times keepe them low,
So God, perceiving his children (Because they be full-fed) wantonly to take pleasure in the gauds & fashions of this world, doth Therefore many times keep them low,
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and therefore Hee (sometimes) makes vs to drinke bitter aduersities out of a weaker cup. And who can deny that it is farre better to creepe with safety,
and Therefore He (sometime) makes us to drink bitter adversities out of a Weaker cup. And who can deny that it is Far better to creep with safety,
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yet because hee loued to be contentious, and to take side against godly truth, hee holdeth himselfe fast to his former false ground, which was, that good might be receyued by the preaching of men from the dead.
yet Because he loved to be contentious, and to take side against godly truth, he holds himself fast to his former false ground, which was, that good might be received by the preaching of men from the dead.
But this is (after) as truely denyed by Abraham, as it was falsly auouched by him, vers. 31. where we learn, that none from the dead did euer yet conuert soule.
But this is (After) as truly denied by Abraham, as it was falsely avouched by him, vers. 31. where we Learn, that none from the dead did ever yet convert soul.
And among other sinnes, wherewith the Lord professed himselfe to haue been angred by rebellious Israell, one was, that they remained among the graues, Esa. 65.4. that is (as it is expounded, Esa. 8.19) were Necromancers: and sought vnto them that had familiar spirits, and that could diuine. But Lazarus the brother of Martha was raised by Christ: after he had bin foure daies in his graue, Io. 11.39. Did the Iews for that, beleene? nay, but rather they consulted to put him to death? Ioh. 12.10.
And among other Sins, wherewith the Lord professed himself to have been angered by rebellious Israel, one was, that they remained among the graves, Isaiah 65.4. that is (as it is expounded, Isaiah 8.19) were Necromancers: and sought unto them that had familiar spirits, and that could divine. But Lazarus the brother of Martha was raised by christ: After he had been foure days in his graven, Io. 11.39. Did the Iews for that, beleene? nay, but rather they consulted to put him to death? John 12.10.
Secondly, there is no conuersion without Faith. But what faith is to be giuen to deuils in dead mens skinnes? Thirdly, that which is able to conuert the heart, hath a promise from God, and blessing thereunto:
Secondly, there is no conversion without Faith. But what faith is to be given to Devils in dead men's skins? Thirdly, that which is able to convert the heart, hath a promise from God, and blessing thereunto:
The vse is against the kingdom of darknes in Popery, set on foot, and kept going by Necromancies and sundry apparitions of the dead, all damnable and fabulous;
The use is against the Kingdom of darkness in Popery, Set on foot, and kept going by Necromancies and sundry apparitions of the dead, all damnable and fabulous;
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but those are sooner and more beleeued then the Word and Scripturein all that darke and superstitious climate of Papistic•l Paganisme. To such the Apostle sayth:
but those Are sooner and more believed then the Word and Scripturein all that dark and superstitious climate of Papistic•l Paganism. To such the Apostle say:
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as neyther thy presence among vs by it in the mouths of thy seruants, Iob, 21.14; or what care wee whether thou bee among vs in thy comman dements, which we loue not? rather we desire thy roome then thy company in such matters.
as neither thy presence among us by it in the mouths of thy Servants, Job, 21.14; or what care we whither thou be among us in thy Common dements, which we love not? rather we desire thy room then thy company in such matters.
& are they not persons very froward that so doe? They that would not haue Christ to reigne ouer them, with his word, are called by himselfe enemyes: Luc. 19.27. by Esay, rebellious, or froward enemies, Esa. 30.9. and, are they not wicked, and sinners indeede (such as will helpe the d••? ) who rebell against God, in his owne soueraigntie, and the parts of his Dominion? The reasons.
& Are they not Persons very froward that so do? They that would not have christ to Reign over them, with his word, Are called by himself enemies: Luke 19.27. by Isaiah, rebellious, or froward enemies, Isaiah 30.9. and, Are they not wicked, and Sinners indeed (such as will help the d••?) who rebel against God, in his own sovereignty, and the parts of his Dominion? The Reasons.
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& can that other bee lesse, or better then rebellious frowardnes, or treason (in the highest point of treason) against the Lord? Thirdly, such mean to liue quietly in all sinne:
& can that other be less, or better then rebellious forwardness, or treason (in the highest point of treason) against the Lord? Thirdly, such mean to live quietly in all sin:
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seeing they reiect the word that reproueth sinne, and the scornfull sinner. And, are they not most wickedly froward, who say of sinne, This is my rest, here will dwell;
seeing they reject the word that Reproveth sin, and the scornful sinner. And, Are they not most wickedly froward, who say of sin, This is my rest, Here will dwell;
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Fourthly, they that meditate in the law, and they that delight in it, are, and are said to be very obedient children; therefore they are froward children and vngodly, by the true rule of contraries, who cannot abide the Word, much lesse abide to meditate in, or reade it.
Fourthly, they that meditate in the law, and they that delight in it, Are, and Are said to be very obedient children; Therefore they Are froward children and ungodly, by the true Rule of contraries, who cannot abide the Word, much less abide to meditate in, or read it.
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A reproofe of Popish both Masters and Schollers, who (as we heard) preach and beleeue, that it is dangerous to haue the Word of God among them, that is, among the common sort of them, in a tongue they vnderstand, or in their mother tongue;
A reproof of Popish both Masters and Scholars, who (as we herd) preach and believe, that it is dangerous to have the Word of God among them, that is, among the Common sort of them, in a tongue they understand, or in their mother tongue;
An admonition therefore to all that would auoide the blot & note of very froward persons, or persons frowardly wicked and rebellious to God, not to crosse his Word eyther with their conuersation, or tongues;
an admonition Therefore to all that would avoid the blot & note of very froward Persons, or Persons frowardly wicked and rebellious to God, not to cross his Word either with their Conversation, or tongues;
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where they shut their eares, we must open our eares vnto it: where they hate admonition, we must heare and increase in learning, Prou. 1.5. Increase (I say) as they that liue by their meate, and haue a good digestion:
where they shut their ears, we must open our ears unto it: where they hate admonition, we must hear and increase in learning, Prou. 1.5. Increase (I say) as they that live by their meat, and have a good digestion:
but Christians (that are godly wise) say to the Prophets, that is, to those that teach thē in the word, Prophesie right things to vs, Esa. 30.10, that is, tell vs of our faults that we may amend them;
but Christians (that Are godly wise) say to the prophets, that is, to those that teach them in the word, Prophesy right things to us, Isaiah 30.10, that is, tell us of our Faults that we may amend them;
and let not their tongues, nor let them (that haue such tongues destroy vs. The last answer of Abraham, or his answer to this rich mans reply, followeth. Ver. 31.
and let not their tongues, nor let them (that have such tongues destroy us The last answer of Abraham, or his answer to this rich men reply, follows. Ver. 31.
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and that not beleeuing the Word, it is impossible to beleeue without it, though men should come from the dead vnto vs. And thus hee concludes the Parable,
and that not believing the Word, it is impossible to believe without it, though men should come from the dead unto us And thus he concludes the Parable,
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as if he had sayde, How shall I perswade thee, when God by his word can not? and what answer can I make when his Prophets will make mone? v. 15. So Ieremie, They haue reiected the word of the Lord,
as if he had said, How shall I persuade thee, when God by his word can not? and what answer can I make when his prophets will make moan? v. 15. So Ieremie, They have rejected the word of the Lord,
and what then shall teach them wisedome? Therefore Moses speaking of the ordinances and lawes which God had commaunded, telleth the people, that to keepe and do them is their wisdome, Deut: 4.5.6. his meaning is, that if they will be truly wise, or made wise vnto saluation, it must be by the ordinances & lawes written:
and what then shall teach them Wisdom? Therefore Moses speaking of the ordinances and laws which God had commanded, Telleth the people, that to keep and do them is their Wisdom, Deuteronomy: 4.5.6. his meaning is, that if they will be truly wise, or made wise unto salvation, it must be by the ordinances & laws written:
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what could do it sooner, or so well as the Word, that is mightie in operation, liuely for edification? Hebrewes 4.12. The reasons. First, nothing is written in Moses and the scriptures, that is not written in the heart of nature, Rom. 2.14.15.
what could do it sooner, or so well as the Word, that is mighty in operation, lively for edification? Hebrews 4.12. The Reasons. First, nothing is written in Moses and the Scriptures, that is not written in the heart of nature, Rom. 2.14.15.
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And what naturall Man doeth not confesse the effect of the Law, as that which is so deepely engrauen in him, that he cannot rubb it out-by any pretences or colours to the contrary? Secondly, the prophecyes that went before, are daily fulfilled.
And what natural Man doth not confess the Effect of the Law, as that which is so deeply engraved in him, that he cannot rub it out-by any pretences or colours to the contrary? Secondly, the prophecies that went before, Are daily fulfilled.
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or goe frō that which will surely leade vs in our way, to that which wil be sure to lead vs out? Fourthly, the word written containeth the promises of a most excellent life, and that Sternall in heauen:
or go from that which will surely lead us in our Way, to that which will be sure to led us out? Fourthly, the word written Containeth the promises of a most excellent life, and that Sternall in heaven:
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how can we but be moued with the long life of those pleasures, that are for euer? And if wee be so much troubled to heare of death (which in some ends all paines,
how can we but be moved with the long life of those pleasures, that Are for ever? And if we be so much troubled to hear of death (which in Some ends all pains,
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which all reprobates die, & are neuer dead? Therefore, not to be moued with all this, what can moue vs? So it is sealed vp for a sure truth, that what the word of God cā not do, that no word of man or Angell can doe.
which all Reprobates die, & Are never dead? Therefore, not to be moved with all this, what can move us? So it is sealed up for a sure truth, that what the word of God can not do, that no word of man or Angel can do.
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but bury Christ in stead of being buryed with Christ? also, by making ignorance the Mother of deuotion (which is the step-mother of religion ) what do they but keepe him still in his graue? But, let vs of christian England, to whom this day-starre of the gospel hath so long appeared,
but bury christ in stead of being buried with christ? also, by making ignorance the Mother of devotion (which is the stepmother of Religion) what do they but keep him still in his graven? But, let us of christian England, to whom this daystar of the gospel hath so long appeared,
