Lot's little one. Or Meditations on Gen. 19. vers. 20 Being the substance of severall sermons sometimes delivered by William Ince Mr in Arts, late senior fellow of Trinitie Colledge Dublin. Published since his death, by R.I.
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THese words are a part of a prayer, that prayer of a story, a story almost as memorable as any, that was ever yet left upon record since the creation of man,
THese words Are a part of a prayer, that prayer of a story, a story almost as memorable as any, that was ever yet left upon record since the creation of man,
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and that is the destruction of Sodom: upon which God indeed commanded the wife of Lot not to look back, and her hard heart of unbelief and disobedience transformed her into a pillar of stone;
and that is the destruction of Sodom: upon which God indeed commanded the wife of Lot not to look back, and her hard heart of unbelief and disobedience transformed her into a pillar of stone;
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so that she, that on Gods bidding would not goe, when she would, should now stand, stand an eternall monument of Gods displeasure against the children of disobedience.
so that she, that on God's bidding would not go, when she would, should now stand, stand an Eternal monument of God's displeasure against the children of disobedience.
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It is consonant to reason, and the generall voyce of interpreters, that it was Salt rather, quoad speciem, quam naturam specific am, rather in resemblance of the graine then identitie of the nature:
It is consonant to reason, and the general voice of Interpreters, that it was Salt rather, quoad Specimen, quam naturam specific am, rather in resemblance of the grain then identity of the nature:
else would it never have lasted through so many ages and yeers to Iosephus his time, who tels us that in his time there was still extant such a Stone, which tradition gave out to be this though then of one Stone it was become two monuments, one of Gods anger against the Wife of Lot, and the second of Times devouring teeth, which had delt with this as with many other monuments, whose antiquitie we reade by not reading them,
Else would it never have lasted through so many ages and Years to Iosephus his time, who tells us that in his time there was still extant such a Stone, which tradition gave out to be this though then of one Stone it was become two monuments, one of God's anger against the Wife of Lot, and the second of Times devouring teeth, which had dealt with this as with many other monuments, whose antiquity we read by not reading them,
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and therefore God sent a flaming judgement, that all eyes might see it, and by the light of it reade his just and fearefull indignation against impenitent sinners:
and Therefore God sent a flaming judgement, that all eyes might see it, and by the Light of it read his just and fearful Indignation against impenitent Sinners:
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as on the Wife of Lot to transforme you, that it may be true of you, which was of Nabal, at the tydings of his wife Abgail, that his heart dyed within him and became as a Stone. 1 Sam. 25. 37. Look then back and behold prodigions sinne requited with prodigious punishment;
as on the Wife of Lot to transform you, that it may be true of you, which was of Nabal, At the tidings of his wife Abgail, that his heart died within him and became as a Stone. 1 Sam. 25. 37. Look then back and behold prodigious sin requited with prodigious punishment;
unnaturall lust kindled with the fire of hell, punished with fire that against nature rained from heaven. In this behold the severity of God: with no lesse wonder behold his Mercy. Though for one righteous mans sake, he will not spare Sodom, yet for Sodom will be not destroy one righteous man.
unnatural lust kindled with the fire of hell, punished with fire that against nature reigned from heaven. In this behold the severity of God: with no less wonder behold his Mercy. Though for one righteous men sake, he will not spare Sodom, yet for Sodom will be not destroy one righteous man.
In this Citie, which was all chaffe and therefore fit fewell for the fire, there was but one sheafe the familie of Lot, yet God will not destroy that, but graciously as he promiseth in his holy Gospel, sends his Angels to hinde it together and lay it in the Garner of safety,
In this city, which was all chaff and Therefore fit fuel for the fire, there was but one sheaf the family of Lot, yet God will not destroy that, but graciously as he promises in his holy Gospel, sends his Angels to hind it together and lay it in the Garner of safety,
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Behold the riches of Gods goodnesse: he might without the least taxe of his justice have destroyed Lot, who was not so righteous but God might have beheld matter of anger in him.
Behold the riches of God's Goodness: he might without the least Tax of his Justice have destroyed Lot, who was not so righteous but God might have beheld matter of anger in him.
Notwithstanding that good God which is never exceptiously apprehensive of mans infirmitie, nor uses the advantage of our weaknesse to shew the greatnesse of his power in punishing but mercy in delivering:
Notwithstanding that good God which is never exceptiously apprehensive of men infirmity, nor uses the advantage of our weakness to show the greatness of his power in punishing but mercy in delivering:
yea though he (I say) doe sometimes make his temporarie judgements (like his common favours the Sunne and raine ) to fall with equall indifferencie on the just and unjust:
yea though he (I say) do sometime make his temporary Judgments (like his Common favours the Sun and rain) to fallen with equal indifferency on the just and unjust:
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and he that like the Widowed Turtle singly mourned when all else generally rejoyced in the pleasures of sin, shall when all howle in the bitternesse of torment, singly rejoyce for his owne particular deliverance.
and he that like the Widowed Turtle singly mourned when all Else generally rejoiced in the pleasures of since, shall when all howl in the bitterness of torment, singly rejoice for his own particular deliverance.
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A voyce was heard (as Tacitus tels us) Audita major humanae vox, excedere Deos. Here was more then a voyce, the presence of Angels, more then their presence, a zealous fervour and earnestnesse, more then an earnestnesse, a sacred violence to save Lot.
A voice was herd (as Tacitus tells us) Audita Major humanae vox, excedere Gods Here was more then a voice, the presence of Angels, more then their presence, a zealous fervour and earnestness, more then an earnestness, a sacred violence to save Lot.
I might here then in the authoritie of Lot's example, be bold to reprove the customary formes of many mens prayers, in which petition ingrosses the whole length of their prayers and strength of their devotion,
I might Here then in the Authority of Lot's Exampl, be bold to reprove the customary forms of many men's Prayers, in which petition ingrosses the Whole length of their Prayers and strength of their devotion,
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I come to the matter of it, in which observe these 4 parts. 1. A gift bestowed, life. 2. The subject or object on whom, righteous Lot. 3. The impulsive or moving cause, grace and mercie. 4. The quantitie or extent of that mercie, great, in this word magnified.
I come to the matter of it, in which observe these 4 parts. 1. A gift bestowed, life. 2. The Subject or Object on whom, righteous Lot. 3. The impulsive or moving cause, grace and mercy. 4. The quantity or extent of that mercy, great, in this word magnified.
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A temporall blessing, life, bestowed on a righteous man; yet Gods great grace and mercie acknowledged to be the onely cause, yeilds us this conclusion;
A temporal blessing, life, bestowed on a righteous man; yet God's great grace and mercy acknowledged to be the only cause, yields us this conclusion;
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I might easily prove it, and as easily disprove the saucie boldnesse of those Romish dreamers, who besides the Ladder of Iacob, Christ Iesus, (whose humanitie stood on earth and his divinitie reached unto heaven) have found another ladder, even of their owne merits:
I might Easily prove it, and as Easily disprove the saucy boldness of those Romish dreamers, who beside the Ladder of Iacob, christ Iesus, (whose humanity stood on earth and his divinity reached unto heaven) have found Another ladder, even of their own merits:
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Such a one that good Patriarch never saw, never dream'd of, neper somnium quidem. Nor we need we indeed a better argument against them then their owne arrogance, which doth alwayes beare witnesse against it self,
Such a one that good Patriarch never saw, never dreamed of, neper Somnium quidem. Nor we need we indeed a better argument against them then their own arrogance, which does always bear witness against it self,
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and proves those things wanting which it brags to be owner of. Let these Pharisees then vaunt themselves to be higher and neerer heaven then other men,
and Proves those things wanting which it brags to be owner of. Let these Pharisees then vaunt themselves to be higher and nearer heaven then other men,
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but it may well be thought that rather the lightnesse of their opinion, then reall and solide truth lifts them up to this height, that they think themselves highest, neerest heaven, yet God that is in heaven beholdeth them a farre off.
but it may well be Thought that rather the lightness of their opinion, then real and solid truth lifts them up to this height, that they think themselves highest, nearest heaven, yet God that is in heaven beholdeth them a Far off.
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Let us rather imitate the humilitie of the truly good man, whose prayers are so farre from that odious theam of assuming merit, that none so much, none so frequent in imploring mercy.
Let us rather imitate the humility of the truly good man, whose Prayers Are so Far from that odious theam of assuming merit, that none so much, none so frequent in imploring mercy.
2. Secondly Affirmative, ô let me escape thither, that is to Zoar: either part backed with a seeming shew and strength of reason. First of the Negative.
2. Secondly Affirmative, o let me escape thither, that is to Zoar: either part backed with a seeming show and strength of reason. First of the Negative.
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And the reason of that is à difficultate conditionis praescriptae, the difficultie of the task imposed, I cannot; proved by a prosillogisme, Ne fortè aliquod malum capiat & moriar,
And the reason of that is à difficultate conditionis praescriptae, the difficulty of the task imposed, I cannot; proved by a prosillogisme, Ne fortè aliquod malum Capita & moriar,
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1. Are, from the thing requested, and that, first qualitate, the qualitie of it, secondly quantitate, the quantitie of it. 1. First qualitate, and for qualitie its a Citie. 2. Secondly quantitate the quantitie and that,
1. are, from the thing requested, and that, First qualitate, the quality of it, secondly quantitate, the quantity of it. 1. First qualitate, and for quality its a city. 2. Secondly quantitate the quantity and that,
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first Viae, or secondly Termini. 1. Viae, for the quantitie of the way, it is neer. 2. Termini, tis little: And now having sent before these Arguments as Iacob bis three bands, to mediate for the acceptance of his request, heere followes the petition it self like Iacob halting: and needs must it halt, that in a worse manner wrestles with,
First Viae, or secondly Termini. 1. Viae, for the quantity of the Way, it is near. 2. Termini, this little: And now having sent before these Arguments as Iacob bis three bans, to mediate for the acceptance of his request, Here follows the petition it self like Iacob halting: and needs must it halt, that in a Worse manner wrestles with,
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and by so easie, so facile a request, would challenge God (as it were) of unkindnesse, to deny him so poore a boone as a little one, yet of great and maine consequence,
and by so easy, so facile a request, would challenge God (as it were) of unkindness, to deny him so poor a boon as a little one, yet of great and main consequence,
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The last Argument from him selfe requesting, my soule shall live, which may have a double meaning, either in opposition to the danger of the mountaine, as if he should say, in the mountaine my life is many wayes hazzarded,
The last Argument from him self requesting, my soul shall live, which may have a double meaning, either in opposition to the danger of the mountain, as if he should say, in the mountain my life is many ways hazarded,
Thus having as Dido with her Oxe-hide, cut the words into pieces, I have inclosed a large and spacious ground, wherein I intend (by Gods assistance) to build my ensuing discourse,
Thus having as Dido with her Oxhide, Cut the words into Pieces, I have enclosed a large and spacious ground, wherein I intend (by God's assistance) to built my ensuing discourse,
The Angels (as you may reade before Vers. 16.) had wrestled with Lot's dulnesse, and with a sacred violence of love and mercy carried Lot and set him without the Gates of Sodom, there bid him and them with him escape to the mountaine and live.
The Angels (as you may read before Vers. 16.) had wrestled with Lot's dulness, and with a sacred violence of love and mercy carried Lot and Set him without the Gates of Sodom, there bid him and them with him escape to the mountain and live.
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You might imagine that feare (if his obedience halted) would lend him wings to flye to the mountaine, that his danger might have made him have trespassed against his good manners, to have begun his journey before the Angel ended his speech.
You might imagine that Fear (if his Obedience halted) would lend him wings to fly to the mountain, that his danger might have made him have trespassed against his good manners, to have begun his journey before the Angel ended his speech.
How justly might God cease to strive with him, and let him perish, who would thus contend against his own safety? But God that is of infinite mercie, will descend to mans owne conditions for mans owne safety.
How justly might God cease to strive with him, and let him perish, who would thus contend against his own safety? But God that is of infinite mercy, will descend to men own conditions for men own safety.
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nay rather then Lot shall be destroyed, God will use a loving violence, nay will even suffer violence, let his owne command be violated, mans will be established.
nay rather then Lot shall be destroyed, God will use a loving violence, nay will even suffer violence, let his own command be violated, men will be established.
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But this mercie of God belonging more naturally to the verse where the Angel even to the wonder of patience accepts him even concerning this request also, I will therefore no longer insist upon it,
But this mercy of God belonging more naturally to the verse where the Angel even to the wonder of patience accepts him even Concerning this request also, I will Therefore no longer insist upon it,
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All our skill is become like the learning of these latter times meere Criticisme, so that in this faire volumne of creation, in every classe of the creatures, where we might behold digitum Dei, the hand of God pointing at some curious text, that volumne have we fild with our owne Asteriskes and Errata's, and where a candid censure might of every thing make a good construction and take all in a faire sence, the malignitie of our wit will alter it with some idle conjecture,
All our skill is become like the learning of these latter times mere Criticism, so that in this fair volume of creation, in every class of the creatures, where we might behold Digit Dei, the hand of God pointing At Some curious text, that volume have we filled with our own Asteriskes and Errata's, and where a candid censure might of every thing make a good construction and take all in a fair sense, the malignity of our wit will altar it with Some idle conjecture,
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There have been, and I doubt are yet some of Plinie his Schollers, who would be Gods teachers, who had they been present when God was creating the world, could have corrected the divine Ideas, and taught him how to have made all things in better number, order and measure.
There have been, and I doubt Are yet Some of Pliny his Scholars, who would be God's Teachers, who had they been present when God was creating the world, could have corrected the divine Ideas, and taught him how to have made all things in better number, order and measure.
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The devill then promised a deitie for eating, and indeed we can mentiri Deum, we have a mock-divinitie, that let God make what he will with never so much exactnesse, we can finde a fault with it;
The Devil then promised a deity for eating, and indeed we can mentiri God, we have a mock-divinitie, that let God make what he will with never so much exactness, we can find a fault with it;
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but so farre from satiating the unlimited desire of mans appetite, or setling his thoughts in a quiet comp sednesse that they would prove but a varietie of vexation to him, he would be pinched in that plentie, and starv'd in that varietie:
but so Far from satiating the unlimited desire of men appetite, or settling his thoughts in a quiet comp sednesse that they would prove but a variety of vexation to him, he would be pinched in that plenty, and starved in that variety:
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yea when God had done all to please him, he should heare the voyce of his discontent screaking in that harsh and unpleasing note, O ne sic quae so Domine mi, O, not so my Lord, &c.
yea when God had done all to please him, he should hear the voice of his discontent screaking in that harsh and unpleasing note, O ne sic Quae so Domine mi, Oh, not so my Lord, etc.
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He pawne no faith upon it, that those Orbs are the great Organ to that higher quire of Archangels, Angels and glorified Saints that sing Hallelujahs to him that sitteth on the throne for ever and ever.
He pawn no faith upon it, that those Orbs Are the great Organ to that higher choir of Archangels, Angels and glorified Saints that sing Hallelujahs to him that Sitteth on the throne for ever and ever.
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so that were it possible with Scipio in his dreame, from heaven to behold the earth (at that distance like a Mole-hill) and men like little Ants busie in the eager prosecution of their unquiet desires,
so that were it possible with Scipio in his dream, from heaven to behold the earth (At that distance like a Molehill) and men like little Aunts busy in the eager prosecution of their unquiet Desires,
all unquiet, and in all and every condition and estate a generall distast and frowardnesse, one praying for that which another prayes against, one desiring that which another execrates,
all unquiet, and in all and every condition and estate a general distaste and frowardness, one praying for that which Another prays against, one desiring that which Another execrates,
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and every one envying the condition of other, weary and complaining of their own, and both and all, in their disagreeing wishes, agreeing in this harsh and unpleasing note.
and every one envying the condition of other, weary and complaining of their own, and both and all, in their disagreeing wishes, agreeing in this harsh and unpleasing note.
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You will not wonder at the poore Gally-slave, who is forced under the rigid exaction of a cruell master, at each tug to wrack nature, to the height of her endevour,
You will not wonder At the poor Galley slave, who is forced under the rigid exaction of a cruel master, At each tug to wrack nature, to the height of her endeavour,
Nor will you wonder at the poore wretch, that lyes gasping in the Suburbs of death (whose gasping 'tis hard to say whether it be to take in or let goe the poore remainder of his breath) you will not wonder if he, cast downe upon the hard bed of affliction, in a discontented frowardnesse rebound againe,
Nor will you wonder At the poor wretch, that lies gasping in the Suburbs of death (whose gasping it's hard to say whither it be to take in or let go the poor remainder of his breath) you will not wonder if he, cast down upon the hard Bed of affliction, in a discontented frowardness rebound again,
But will you wonder to heare the rich man, upon whom the world flowes, like the setting of the Hellespont, one way without a returne, a Moitie of whose fortunes are both the wish and envy of thousands;
But will you wonder to hear the rich man, upon whom the world flows, like the setting of the Hellespont, one Way without a return, a Moiety of whose fortune's Are both the wish and envy of thousands;
whom faire pleasure in the varietie of all her dresses courteth? Will you wonder that such an one, in his choice of worldly pleasures should have his ne sic quaeso, that such a one could have any the least distast? But so it is.
whom fair pleasure in the variety of all her Dresses courteth? Will you wonder that such an one, in his choice of worldly pleasures should have his ne sic quaeso, that such a one could have any the least distaste? But so it is.
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The malignitie of our wit can finde a fault where God never made any, and this dislike of all Gods actions and censure of the whole course of his providence is an Epidemicall, and generall disease of man.
The malignity of our wit can find a fault where God never made any, and this dislike of all God's actions and censure of the Whole course of his providence is an Epidemical, and general disease of man.
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For indeed who is there amongst all the sonnes of Adam, that can justly say, his obedience moveth in a direct subordination to that first mover of all things? that with a ready will, he acteth the precepts commanded, that with an humble patience, abideth the punishments inflicted? No, no,
For indeed who is there among all the Sons of Adam, that can justly say, his Obedience moves in a Direct subordination to that First mover of all things? that with a ready will, he Acts the Precepts commanded, that with an humble patience, Abideth the punishments inflicted? No, no,
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If God impose any taske to be performed, inflict any punishment to be indured, which is distastfull to the palate of our sickned nature, O tis impossible to doe the one, intollerable to suffer the other;
If God impose any task to be performed, inflict any punishment to be endured, which is distasteful to the palate of our sickened nature, Oh this impossible to do the one, intolerable to suffer the other;
all these might have beene motives to Lot's obedience, and checkes to his ne sic, to his not so; yet all are nothing, the authoritie of a Lord, the dutie of a Servant, the mercy of a deliverer, the thankfulnesse for this grace obtained in saving his life.
all these might have been motives to Lot's Obedience, and Checks to his ne sic, to his not so; yet all Are nothing, the Authority of a Lord, the duty of a Servant, the mercy of a deliverer, the thankfulness for this grace obtained in Saving his life.
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but thou art a favourite to him, it will be the part of thy thankefulnesse, nay such a favourite as owest thy life, and therefore shouldest venture it in his service.
but thou art a favourite to him, it will be the part of thy thankfulness, nay such a favourite as owest thy life, and Therefore Shouldst venture it in his service.
Lot offended therefore against his owne safety, against the authoritie of his Lord, against the dutie of a servant, against Gods mercie delivering, against the Lawes of thankefulnesse.
Lot offended Therefore against his own safety, against the Authority of his Lord, against the duty of a servant, against God's mercy delivering, against the Laws of thankfulness.
3. It's casuall thirdly, si sit malum aliquod, & hoc aliquod grande, utrum capiat, if there be an evill, and that evill a great one, it's casuall whether it take him.
3. It's casual Thirdly, si sit malum aliquod, & hoc aliquod Grande, utrum Capita, if there be an evil, and that evil a great one, it's casual whither it take him.
Fourthly, si sit malum, & hoc malum grande, & hoc grande capiuat, utrum moriar, if there be an evill, and this evill a great one, and this great one take him, it's casuall whether it be mortall: And yet Lot cannot, will not, dare not go to the mountaine,
Fourthly, si sit malum, & hoc malum Grande, & hoc Grande capiuat, utrum moriar, if there be an evil, and this evil a great one, and this great one take him, it's casual whither it be Mortal: And yet Lot cannot, will not, Dare not go to the mountain,
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and in that there's an argument, both against his ne sic, and ne fortè: his disobedient ne, and his destrusting nè. For if Lot be Gods servant, in servitute tuâ perfecta libert as, in Gods service is perfect freedome Gods servant that hath God's passe, may goe through fire and water, amongst Swords and Cannons, nothing shall hurt him.
and in that there's an argument, both against his ne sic, and ne fortè: his disobedient ne, and his destrusting nè. For if Lot be God's servant, in servitute tuâ perfecta liberty as, in God's service is perfect freedom God's servant that hath God's pass, may go through fire and water, among Swords and Cannons, nothing shall hurt him.
The second stop is aliquod malum, and in that I'le grant the most, that it is magnum or ingens malum: and then, magnitudini mali hujus or miseriae, I will set against it magnificasti magnitudinem misericordiae, to the greatnesse of this evill or misery, the greatnes of Gods mercy. And let that which is above all his works, answer the feare of the greatest evill that can betide him.
The second stop is aliquod malum, and in that I'll grant the most, that it is magnum or ingens malum: and then, magnitudini mali hujus or miseriae, I will Set against it magnificasti magnitudinem Mercy, to the greatness of this evil or misery, the greatness of God's mercy. And let that which is above all his works, answer the Fear of the greatest evil that can betide him.
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And lastly against moriar I'le set servando vitam, against lest I die, I'le set in saving my life. And now collecting all, what reason had Lot to trespasse against the authority of his Lord, against the duty of a servant, against the mercy of his deliverer? Why for fear of a fortè, who was in conspecta Dei, in Gods sight? Why for fear of any evill, who had found grace in the sight of God? Why of the greatest evill, who had tasted Gods mercy magnified towards him? Why for fear any evill should take him, who was accepted of God? Why for feare of loosing his life, which God had so graciously saved?
And lastly against moriar I'll Set servando vitam, against lest I die, I'll Set in Saving my life. And now collecting all, what reason had Lot to trespass against the Authority of his Lord, against the duty of a servant, against the mercy of his deliverer? Why for Fear of a fortè, who was in conspecta Dei, in God's sighed? Why for Fear of any evil, who had found grace in the sighed of God? Why of the greatest evil, who had tasted God's mercy magnified towards him? Why for Fear any evil should take him, who was accepted of God? Why for Fear of losing his life, which God had so graciously saved?
It is disputed by Aulus Gellius in his first book of his Noctes Atticae, whether a servant receiving such or such injunctions from his Lord, may upon assurance of his masters greater profit, either leave undone his masters command,
It is disputed by Aulus Gellius in his First book of his Noctes Atticae, whither a servant receiving such or such injunctions from his Lord, may upon assurance of his Masters greater profit, either leave undone his Masters command,
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so that he ought to observe punctually the command of his master, whether any unexpected accident threaten losse and disadvantage to accrew by doing that which was commanded,
so that he ought to observe punctually the command of his master, whither any unexpected accident threaten loss and disadvantage to accrue by doing that which was commanded,
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'Tis neither proper to this place nor my purpose to dispute this question, only give me leave to relate a Story by him recited, with which he seems to determine the question.
It's neither proper to this place nor my purpose to dispute this question, only give me leave to relate a Story by him recited, with which he seems to determine the question.
Crassus Mutianus, a man that by Sempronius Asellio, & other historians is reported to have bin happy in the joynt fruition of five of the greatest and chiefest of humane blessings, That he was the richest of the Romans, the most noble, the most eloquent, the most skilfull in the Lawes,
Crassus Mutianus, a man that by Sempronius Asellio, & other historians is reported to have been happy in the joint fruition of five of the greatest and chiefest of humane blessings, That he was the Richest of the Roman, the most noble, the most eloquent, the most skilful in the Laws,
This Crassus obtaining the province of Asia, and there besieging a City called Leuca, sends to the chief Enginier of the Molealenses, (a People then in confederacy with the Romanes ) to send him of two masts which he had seene in their City, the stronger and longer, of which he might make a battle ramme to batter the wals of the besieged City.
This Crassus obtaining the province of Asia, and there besieging a city called Leuca, sends to the chief Engineer of the Molealenses, (a People then in confederacy with the Romans) to send him of two masts which he had seen in their city, the Stronger and longer, of which he might make a battle ram to batter the walls of the besieged city.
sed consilio non desiderato respōdeat, if a servāt might excuse the duty of his obedience to which he is called by the saucines of his own advice to which he was not called;
sed consilio non desiderato respondeat, if a servant might excuse the duty of his Obedience to which he is called by the sauciness of his own Advice to which he was not called;
and that obedience would be too much enfranchiz'd, if a servant might have the liberty to make his owne counsell the Oracle, at which his obedience would consult,
and that Obedience would be too much enfranchised, if a servant might have the liberty to make his own counsel the Oracle, At which his Obedience would consult,
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and that obedience either neglected or altered, though uppon the fairest pretences of the commander's profit, honour &c. deserve so severe a punishment, with how many stripes shalt thou be beaten, thou evill servant, that dost disobey, not man,
and that Obedience either neglected or altered, though upon the Fairest pretences of the commander's profit, honour etc. deserve so severe a punishment, with how many stripes shalt thou be beaten, thou evil servant, that dost disobey, not man,
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but God, and that not for any reason on his behalfe (as that poor wretch that was scourged for Crassus his) but for thine owne private respects, honour, profit, pleasure, darest,
but God, and that not for any reason on his behalf (as that poor wretch that was scourged for Crassus his) but for thine own private respects, honour, profit, pleasure, Darest,
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though a servant, a creature, make thine own ends a sufficient reason to infringe the lawes of the Lord, thy Creator, of thy God that cannot be deceived, of God that needs not any advice,
though a servant, a creature, make thine own ends a sufficient reason to infringe the laws of the Lord, thy Creator, of thy God that cannot be deceived, of God that needs not any Advice,
or the correction of second thoughts? For he neither deceiveth nor can be deceived, of God that hath so absolute a power, by so many rights over soul and body, whose authority and direction are above questioning either the power of the one,
or the correction of second thoughts? For he neither deceives nor can be deceived, of God that hath so absolute a power, by so many rights over soul and body, whose Authority and direction Are above questioning either the power of the one,
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It was argument enough in the Schoole of Pythagoras NONLATINALPHABET, ipse dixit, Pythagoras said so, to infer the truth of any paradox, and the faith of the Schooles is now a daies taught that obedience (if I say not slavery) that in Philosophy, Aristotle is like an Heathen Pope, whose text is avouched with the authoritie of Canonicall Scripture.
It was argument enough in the School of Pythagoras, ipse dixit, Pythagoras said so, to infer the truth of any paradox, and the faith of the Schools is now a days taught that Obedience (if I say not slavery) that in Philosophy, Aristotle is like an Heathen Pope, whose text is avouched with the Authority of Canonical Scripture.
These shall rise up in judgement against the men of this generation, yea and shall condemne them too, for they beleeve the sayings of Pythagor as and Aristotle, and behold a greater then both is here, that great Rabbi, that is the way the truth and the life, yet let him speak and we beleeve not his word, command and we obey not his law,
These shall rise up in judgement against the men of this generation, yea and shall condemn them too, for they believe the sayings of Pythagoras as and Aristotle, and behold a greater then both is Here, that great Rabbi, that is the Way the truth and the life, yet let him speak and we believe not his word, command and we obey not his law,
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Thus farre of Lots Negative request, with the summary view, and ballancing his reasons, it now remaines that I proceed to a more full and particular survey of the reasons which Lot pretends to justifie this dislike of Gods Councell, and maintaine his owne opinion.
Thus Far of Lots Negative request, with the summary view, and balancing his Reasons, it now remains that I proceed to a more full and particular survey of the Reasons which Lot pretends to justify this dislike of God's Council, and maintain his own opinion.
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Had Lot then brought a minde as willing to be commanded, as the command was in it selfe easie to be obeyed, there had been no exceptions, no demurs between Gods command and his execution, no pretences of fained feares,
Had Lot then brought a mind as willing to be commanded, as the command was in it self easy to be obeyed, there had been no exceptions, no demurs between God's command and his execution, no pretences of feigned fears,
and divinations of I know not what evils might take him: but rather with a ready willingnesse and industrious alacritie, he should have shewed his obedience to Gods authoritie commanding, his faith to Gods Wisedome directing,
and divinations of I know not what evils might take him: but rather with a ready willingness and Industria alacrity, he should have showed his Obedience to God's Authority commanding, his faith to God's Wisdom directing,
he should then have said as the servants in Naaman to their master. 2 Kin. 5.13. If the Lord had bid thee doe some great thing,2 King. 5.13. wouldst thou not havè done it, how much rather when he sath escape to the mountaines and he safe? or he would have taken up the saying of Shimei to Solomon, 1 King. 2.38. The saying is very good, as my Lord hath said, so will thy servant doe:
he should then have said as the Servants in Naaman to their master. 2 Kin. 5.13. If the Lord had bid thee doe Some great thing,2 King. 5.13. Wouldst thou not havè done it, how much rather when he Sath escape to the Mountains and he safe? or he would have taken up the saying of Shimei to Solomon, 1 King. 2.38. The saying is very good, as my Lord hath said, so will thy servant do:
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he would have answered his feares with his faith, and silenced his reason with his Religion; he would have done any thing but disobeyed, suffered any thing,
he would have answered his fears with his faith, and silenced his reason with his Religion; he would have done any thing but disobeyed, suffered any thing,
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and for one danger escaped thrusts me on an hundred? There's a journey indeed: to be performed by an aged Father, with a couple of young and tender Virgins,
and for one danger escaped thrusts me on an hundred? There's a journey indeed: to be performed by an aged Father, with a couple of young and tender Virgins,
when with much wearinesse we have overcome the tediousnesse of the way, whether come we? From a Citie to a Mountaine, from delight some sweets of a pleasant valley to the disconsolate lonelinesse of a vast wildernesse:
when with much weariness we have overcome the tediousness of the Way, whither come we? From a city to a Mountain, from delight Some sweets of a pleasant valley to the disconsolate loneliness of a vast Wilderness:
So doth mans nature ever cavill against Gods commands, they are like this journey to Lot, up hill, hard and dangerous, the precepts he imposeth are impossible to be done, the crosses he inflicteth impossible to be suffered, his Commandements are like the Lawes of Draco written in bloud, such as are to deny our selves; goe out from the world: plucke out our right eye:
So does men nature ever cavil against God's commands, they Are like this journey to Lot, up hill, hard and dangerous, the Precepts he Imposes Are impossible to be done, the Crosses he inflicteth impossible to be suffered, his commandments Are like the Laws of Draco written in blood, such as Are to deny our selves; go out from the world: pluck out our right eye:
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Paradoxes, (saith nature) full of contrarietie to the principles that were borne with us, full of harshnesse to our appetites, absurditie to our reason, impossible to our strength.
Paradoxes, (Says nature) full of contrariety to the principles that were born with us, full of harshness to our appetites, absurdity to our reason, impossible to our strength.
How then? the difficultie lyes in the perversenesse of mans will, not in the bardnesse of Gods command. As therefore the Apostle saith, if our Gospel be beds, 'tis hid to them that perish;
How then? the difficulty lies in the perverseness of men will, not in the bardnesse of God's command. As Therefore the Apostle Says, if our Gospel be Beds, it's hid to them that perish;
What are we, while we hold not fast on the Rocke Christ Iesus, the best of us a Peter, a Gedeon, a Lot? Behold a champion one of the Lords worthies; yet see his strength, (his weaknesse I should say) see what can trouble him.
What Are we, while we hold not fast on the Rock christ Iesus, the best of us a Peter, a Gideon, a Lot? Behold a champion one of the lords worthies; yet see his strength, (his weakness I should say) see what can trouble him.
it is casuall if it be, and be great, whether it take him; lastly it is casuall if it be one, and that one a great one, and it take him, whether he dye, and yet righteous Lot cannot, dare not, will not goe the mountaine, ne fortè aliquod malum capiat & moriar,
it is casual if it be, and be great, whither it take him; lastly it is casual if it be one, and that one a great one, and it take him, whither he die, and yet righteous Lot cannot, Dare not, will not go the mountain, ne fortè aliquod malum Capita & moriar,
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as against Sisera, the warring of the Elements, as falling of fire from heaven, as on Sodom, infection of the ayre as against Ierusalem, overflowing of Water as on the old world, gaping of the Earth as on Corab, Dathan and Abiram? What need the swarmes of flyes, bands of locusts, frogs, lice orot her his creatures, which stand ready to be the agents and ministers of his vengeance against sinfull man,
as against Sisera, the warring of the Elements, as falling of fire from heaven, as on Sodom, infection of the air as against Ierusalem, overflowing of Water as on the old world, gaping of the Earth as on Corab, Dathan and Abiram? What need the swarms of flies, bans of Locusts, frogs, lice orot her his creatures, which stand ready to be the agents and Ministers of his vengeance against sinful man,
even to such an extasie of feare, as shall make him (to cure them) to compound with the King of feares death, and make a covenant with hell, that he may shunne the present horrour of hell?
even to such an ecstasy of Fear, as shall make him (to cure them) to compound with the King of fears death, and make a Covenant with hell, that he may shun the present horror of hell?
But now, to shew as well the weaknesse of Lots argument, as of his I cannot: suppose for thy fortè, a reall evill, for this aliquod, one certaine, and of certaine danger,
But now, to show as well the weakness of Lots argument, as of his I cannot: suppose for thy fortè, a real evil, for this aliquod, one certain, and of certain danger,
For what? doth thy fortè deifie a blinde chance, and put out the eye of Gods providence? or hath that providence (which thou must needs confesse in Sodom ) left thee at the gates of it, and will accompany thee no further? or was thy safety from the throngs of the Citie, that thou art afraide to be with God alone in the mountaine? or dost thou thinke him,
For what? does thy fortè deify a blind chance, and put out the eye of God's providence? or hath that providence (which thou must needs confess in Sodom) left thee At the gates of it, and will accompany thee no further? or was thy safety from the throngs of the city, that thou art afraid to be with God alone in the mountain? or dost thou think him,
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why dost thou thinke there can be any danger in obeying Gods Counsell or command? Dost thou thinke He doth taske thy obedience with a command that hath any danger, who therefore doth command thy obedience, that thou mayst escape a danger? If thou thinkest Gods purpose be not to deliver,
why dost thou think there can be any danger in obeying God's Counsel or command? Dost thou think He does task thy Obedience with a command that hath any danger, who Therefore does command thy Obedience, that thou Mayest escape a danger? If thou Thinkest God's purpose be not to deliver,
why dost thou not obey in this? Why not to the mountaine, dost thou thinke the neerer heaven thou goest, thou goest the further from him that is the God of heaven?
why dost thou not obey in this? Why not to the mountain, dost thou think the nearer heaven thou goest, thou goest the further from him that is the God of heaven?
if he be willing, and that he is willing, this deliverance from this common judgement assures me of more then common favour? Non potest tot miraculorum filius perire, he for whom so many miracles were done its impossible he should miscarry.
if he be willing, and that he is willing, this deliverance from this Common judgement assures me of more then Common favour? Non potest tot miraculorum filius perire, he for whom so many Miracles were done its impossible he should miscarry.
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For indeed, what is it that I can feare? is it solitarinesse? He is never alone whom God accompanies. Is it melancholy? the light of Gods countenance shall shine upon me.
For indeed, what is it that I can Fear? is it solitariness? He is never alone whom God Accompanies. Is it melancholy? the Light of God's countenance shall shine upon me.
and cannot he much more hide me from a few wandring robbers? Or is it want? He feedeth the young ravens when they call upon him, nay he can make the young ravens feed his servant.
and cannot he much more hide me from a few wandering robbers? Or is it want? He feeds the young Ravens when they call upon him, nay he can make the young Ravens feed his servant.
yet Lot, more blind then they, thinkes him absent who is every where present, in whom he lives, moves, and hath his being, gropes with more absurditie then the Sodomites for Lots doore; for him that is within, without, above, beneath, fills all places,
yet Lot, more blind then they, thinks him absent who is every where present, in whom he lives, moves, and hath his being, gropes with more absurdity then the Sodomites for Lots door; for him that is within, without, above, beneath, fills all places,
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Yet Lot sluggishly yeelds to his owne feares, and the miracle that God had shewed in blinding the Sodomites, and carrying him without the Citie, cannot winne the conquest of his distrust,
Yet Lot sluggishly yields to his own fears, and the miracle that God had showed in blinding the Sodomites, and carrying him without the city, cannot win the conquest of his distrust,
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What mercy not more then morall and mortall so ill requited, what patience lesse then infinite so often abused, would not turne to revenging fury, breake forth into wrath and indignation?
What mercy not more then moral and Mortal so ill requited, what patience less then infinite so often abused, would not turn to revenging fury, break forth into wrath and Indignation?
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Our mortall being passionately angry at so foule ingratitude, and unable by reason of the distance to call to them, grew so inraged that he caught up Jupiters tripos, and threw it at the malefactor.
Our Mortal being passionately angry At so foul ingratitude, and unable by reason of the distance to call to them, grew so enraged that he caught up Jupiter's tripos, and threw it At the Malefactor.
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Iupiter enquires for the author and cause of his throwing, and finding it, exeant (saith he) èeoelo affectus mortales, qui dum, &c. Away with mortall affections out of heaven,
Iupiter enquires for the author and cause of his throwing, and finding it, exeant (Says he) èeoelo affectus mortales, qui dum, etc. Away with Mortal affections out of heaven,
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Secondly, take notice here of mans distrust, God had graciously wrestled with Lots dulnesse, and when he would have by his sloathfulnesse and delayes destroyed himselfe, was pleased, (rather then he would let Lot destroy himselfe) to use a loving violence, by force to carry him and set him without the Citie.
Secondly, take notice Here of men distrust, God had graciously wrestled with Lots dulness, and when he would have by his slothfulness and delays destroyed himself, was pleased, (rather then he would let Lot destroy himself) to use a loving violence, by force to carry him and Set him without the city.
So many favours might have excused if not patronized an over bold presumption, and set him so farre from distrustfulnesse and feare of danger, that he might with farre more reason have run into a neglective carelessenesse of himselfe and danger.
So many favours might have excused if not patronized an over bold presumption, and Set him so Far from distrustfulness and Fear of danger, that he might with Far more reason have run into a neglective carelessness of himself and danger.
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What obstinacy and basenesse is in the distrustfulnesse of man? The arguments of Gods providence are beyond our numbering multiplied even with the minutes of our lives,
What obstinacy and baseness is in the distrustfulness of man? The Arguments of God's providence Are beyond our numbering multiplied even with the minutes of our lives,
All his mercies exhibited to us, in bestowing continuall favours upon us, in preventing imminent dangers, in delivering us out of many troubles and afflictions that have oppressed us, all these cannot merit our trust in him, or arme us with undaunted confidence against an appearance of danger;
All his Mercies exhibited to us, in bestowing continual favours upon us, in preventing imminent dangers, in delivering us out of many Troubles and afflictions that have oppressed us, all these cannot merit our trust in him, or arm us with undaunted confidence against an appearance of danger;
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but as if there were no God, or as if that God slumbered and slept, and intermedled not in the government of the world (as the Stoicks fondly dreamed) we shrinke and tremble at sight of every danger,
but as if there were no God, or as if that God slumbered and slept, and intermedled not in the government of the world (as the Stoics fondly dreamed) we shrink and tremble At sighed of every danger,
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So wanting that eye of faith (which is the evidence of things not seene) and looking onely with the eye of sence, we judge that God nor sees nor regards,
So wanting that eye of faith (which is the evidence of things not seen) and looking only with the eye of sense, we judge that God nor sees nor regards,
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What testimonies had God given to the captive Jewes of Egypt of an especiall love to them, that for their sakes had shewed the strength of his mighty arme, in so many unheard of wonders? Is it in the belief of man that any danger could beget their distrust? Yet see, they are no sooner redeemed, by the death of so many soules as that night of horrour caused (that might indeed be red for them and blush at their so fowle,
What testimonies had God given to the captive Jews of Egypt of an especial love to them, that for their sakes had showed the strength of his mighty arm, in so many unheard of wonders? Is it in the belief of man that any danger could beget their distrust? Yet see, they Are no sooner redeemed, by the death of so many Souls as that night of horror caused (that might indeed be read for them and blush At their so fowl,
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and seldome doe we improve it to arme us in the future, so relying on transitory and vaine helpes, every assault of danger looses the joynts and shakes the strongest of our weak built resolutions.
and seldom do we improve it to arm us in the future, so relying on transitory and vain helps, every assault of danger looses the Joints and shakes the Strongest of our weak built resolutions.
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our owne despaire would open us a gulfe, a grave wherein we should bury together, both our selves and hopes, upon which (like that great stone rowled upon Christs Sepulcher ) our miseries should lye with so great weight,
our own despair would open us a gulf, a grave wherein we should bury together, both our selves and hope's, upon which (like that great stone rolled upon Christ Sepulcher) our misery's should lie with so great weight,
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alasse what danger, what misery so poore, that is not too strong for the weakenesse of man? What could our knowledge foresee? What could our wisedome prevent, of those evils we did foresee? What could our vaine and transitory helpes overcome? Nay the Eye of our knowledge being disturbed by our feare, would present evils with more horrour:
alas what danger, what misery so poor, that is not too strong for the weakness of man? What could our knowledge foresee? What could our Wisdom prevent, of those evils we did foresee? What could our vain and transitory helps overcome? Nay the Eye of our knowledge being disturbed by our Fear, would present evils with more horror:
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nay should not our knowledge hurt, not help us, whiles it lookes through the false perspectives of confidence and feare, it so making evils greater or lesse then indeed they are? Yea and should not our wisedome rather hurt then helpe us,
nay should not our knowledge hurt, not help us, while it looks through the false perspectives of confidence and Fear, it so making evils greater or less then indeed they Are? Yea and should not our Wisdom rather hurt then help us,
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while relying on the opinion of it own abilities, it rather makes us secure, when it could not make us safe? Yea and should not the best meanes our owne wisedome could supply us with, rather hurt then helpe us,
while relying on the opinion of it own abilities, it rather makes us secure, when it could not make us safe? Yea and should not the best means our own Wisdom could supply us with, rather hurt then help us,
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when they should prove onely like broken reeds to which when we should leane, they breake, and so runne into our hands? Pessimus in dubiis augur timor.
when they should prove only like broken reeds to which when we should lean, they break, and so run into our hands? Pessimus in dubiis augur timor.
Alas these things we trust to, they are but agent of the first and prime cause, things which in themselves carry an equall indifference to be as well the Ministers of his vengeance, as mercy.
Alas these things we trust to, they Are but agent of the First and prime cause, things which in themselves carry an equal indifference to be as well the Ministers of his vengeance, as mercy.
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Heat, the greatest comfort of sublunary things, so that it is called the Father of generation, yet how often hath that father (like Saturne ) eaten his owne children? Moysture, the mother of generation, yet often hath her wombe proved a tombe,
Heat, the greatest Comfort of sublunary things, so that it is called the Father of generation, yet how often hath that father (like Saturn) eaten his own children? Moisture, the mother of generation, yet often hath her womb proved a tomb,
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Who beleeves God further then he sees him? Where is the faith of those ancient worthies that beleeved above, against hope, against the evidence of sence, and beyond the possibility of nature,
Who believes God further then he sees him? Where is the faith of those ancient worthies that believed above, against hope, against the evidence of sense, and beyond the possibility of nature,
when naturall reasons might call their faith absurd, foolish, impossible? If God come, shall be finde faith upon the earth? shall he not finde it is vanished into its object, and become a thing not seene? Or if we have any faith, 'tis but all sensitive,
when natural Reasons might call their faith absurd, foolish, impossible? If God come, shall be find faith upon the earth? shall he not find it is vanished into its Object, and become a thing not seen? Or if we have any faith, it's but all sensitive,
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Give the Jewes a signe and then perhaps they will beleeve. Give Thomas an ocular demonstration, Let him see the print of the Nailes in our Saviours hands, let him thrust his fingers into his side, and then he will acknowledge my Lord and my God.
Give the Jews a Signen and then perhaps they will believe. Give Thomas an ocular demonstration, Let him see the print of the Nails in our Saviors hands, let him thrust his fingers into his side, and then he will acknowledge my Lord and my God.
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Learne to looke with the eye of faith, more than reason or sense, and then shall we see a guard of innumerable Angels incircling us, pitching their Tents about our T•bernacles, and let the miseries of wanting it increase our desire to get it, one graine of which,
Learn to look with the eye of faith, more than reason or sense, and then shall we see a guard of innumerable Angels encircling us, pitching their Tents about our T•bernacles, and let the misery's of wanting it increase our desire to get it, one grain of which,
even no bigger than a graine of Mustard-seed, if we were owners of, we might remove a mountaine, but wanting faith, a danger that is but as a graine of Mustard-seed, is able to move us.
even no bigger than a grain of Mustard seed, if we were owners of, we might remove a mountain, but wanting faith, a danger that is but as a grain of Mustard seed, is able to move us.
Honesty and goodnesse shoot in stright lines at the last and best end Gods glory, and God will as certainly prosper the meanes as he doth propose the end.
Honesty and Goodness shoot in stright lines At the last and best end God's glory, and God will as Certainly prosper the means as he does propose the end.
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Hast thou begun then a noble, a glorious action, which redounds to Gods glory, the Churches and Common-weal's good, Incapisti benè, quis impedivit? Thou bast begun well, who hath hindred thee that thou continuest not? If the action was evill,
Hast thou begun then a noble, a glorious actium, which redounds to God's glory, the Churches and Commonweal's good, Incapisti benè, quis impedivit? Thou baste begun well, who hath hindered thee that thou Continuest not? If the actium was evil,
why did you undertake it? if the action was good, why do you not hold on? What if slanderers back-bite you and traduce you? What if authority frowne, what if envy maligne? what if the multitude rage, and the people imagine a vaine thing? thou hast Gods commission; say not then I cannot, 'tis but nè fortè malum capiat & moriar, but a lest some evill take me, and I dye.
why did you undertake it? if the actium was good, why do you not hold on? What if slanderers backbite you and traduce you? What if Authority frown, what if envy malign? what if the multitude rage, and the people imagine a vain thing? thou hast God's commission; say not then I cannot, it's but nè fortè malum Capita & moriar, but a lest Some evil take me, and I die.
Canst thou ever have a better end, than to die for that end for which thou and all things were made, Gods glory? which grant (O Lord) that we may propose unto our selves, in all our thoughts, words and works, that glorifying thee in this life, we may receive eternall glory and felicity from and with thee, in the life to come,
Canst thou ever have a better end, than to die for that end for which thou and all things were made, God's glory? which grant (Oh Lord) that we may propose unto our selves, in all our thoughts, words and works, that glorifying thee in this life, we may receive Eternal glory and felicity from and with thee, in the life to come,
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The best men have their errours and imperfections, Optimus ille est qui minimis urgetur, he's the best man that hath least, he's no man that hath no faults.
The best men have their errors and imperfections, Optimus Isle est qui minimis urgetur, he's the best man that hath least, he's no man that hath no Faults.
The best of Gods Saints have had their slips and fals, and to make them flye forth from themselves, to a better and surer hold, they have had often remembrances of their owne weakenesse, in many grievous wounds,
The best of God's Saints have had their slips and falls, and to make them fly forth from themselves, to a better and Surer hold, they have had often remembrances of their own weakness, in many grievous wounds,
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Wonder not to behold a Solomon, the wisest among the sonnes of men, committing a double whoredome, Spirituall and Corporall; Solomon, though so wise, was but a man.
Wonder not to behold a Solomon, the Wisest among the Sons of men, committing a double whoredom, Spiritual and Corporal; Solomon, though so wise, was but a man.
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And though it hath beseemed the piety of the Churches children to justifie the Patriarkes against the bitter taunts of scaffing I shmaelites, and uncircumcised Philistines, and like the good sons of Noah, to go backward with the vail of charity in their hands, and cover the nakednesse of their fathers:
And though it hath beseemed the piety of the Churches children to justify the Patriarchs against the bitter taunts of scaffing I shmaelites, and uncircumcised philistines, and like the good Sons of Noah, to go backward with the Vail of charity in their hands, and cover the nakedness of their Father's:
yet must not that vaile of charity blindfold our judgement, so that we altogether deny those faults to be, which we would have concealed from the scorne of irreligious men. Diminuit culpam excusatio, non tollit.
yet must not that veil of charity blindfold our judgement, so that we altogether deny those Faults to be, which we would have concealed from the scorn of irreligious men. Diminuit Fault excusatio, non Tollit.
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and therefore, as Seneca sayes of Alexander his murther of Calisthenes: hoc est Alexand. crimen aeternum quod nulla virtus, nulla bellorum faelicitas redim•t.
and Therefore, as Senecca Says of Alexander his murder of Calisthenes: hoc est Alexander crimen aeternum quod nulla virtus, nulla bellorum faelicitas redim•t.
As often as it shall be said, he slew many thousands of Persians, yea but it shall be said againe, he slew Calisthenes: As oft as it shall be said, he conquered Darius, yea but he kill'd Calisthenes: As often as it shall be reported to the renowne of his name, he subdued all to the very Ocean, and it too,
As often as it shall be said, he slew many thousands of Persians, yea but it shall be said again, he slew Calisthenes: As oft as it shall be said, he conquered Darius, yea but he killed Calisthenes: As often as it shall be reported to the renown of his name, he subdued all to the very Ocean, and it too,
Thus it is in the blessed Scripture, with many of the Lords worthies, whose religious life and integrity deservedly cals upon our wonder to behold them:
Thus it is in the blessed Scripture, with many of the lords worthies, whose religious life and integrity deservedly calls upon our wonder to behold them:
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but then againe, lest they of themselves should entertaine too high an opinion, or we of them — desinit in piscem, some frailty or foul slip like Philip's boy tels them, they are but men, subject to like infirmities as we are, sinne it selfe not excepted.
but then again, lest they of themselves should entertain too high an opinion, or we of them — desinit in piscem, Some frailty or foul slip like Philip's boy tells them, they Are but men, Subject to like infirmities as we Are, sin it self not excepted.
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for all his confidence in his Behold now, this City is neere to flee unto, &c. Seest thou a man wise in his owne conceit? there is more hope of a foole than of such a man (Saith Solomon ) Prov. 26.12. The opinion of our owne wisedome is the greatest argument of our folly Multi (saith Seneca ) pot•issent pervenire ad sapientiam, nisi put assent se pervenisse:
for all his confidence in his Behold now, this city is near to flee unto, etc. See thou a man wise in his own conceit? there is more hope of a fool than of such a man (Says Solomon) Curae 26.12. The opinion of our own Wisdom is the greatest argument of our folly Multi (Says Senecca) pot•issent pervenire ad sapientiam, nisi put assent see pervenisse:
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This overweening conceit of our owne knowledge, as in all other learning, so especially in the height of divine speculation, things (I meane) which transcend the reach of reason, is most dangerous.
This overweening conceit of our own knowledge, as in all other learning, so especially in the height of divine speculation, things (I mean) which transcend the reach of reason, is most dangerous.
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I dare in those commend a faith implicite, and prefer caecam obedientiam & fidem, the blind and budling faith of Papists, before the most nice and oculate of the most learned.
I Dare in those commend a faith implicit, and prefer Caecam obedientiam & fidem, the blind and budling faith of Papists, before the most Nicaenae and oculate of the most learned.
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so that it appeare to be in danger of falling, yet ought not we to be so indiscreetly zealous, with Ʋzzah, to uphold it with the weake hand of our reason.
so that it appear to be in danger of falling, yet ought not we to be so indiscreetly zealous, with Ʋzzah, to uphold it with the weak hand of our reason.
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It was the triumph of his obedience to be ready to obey God, in sacrificing of his own and onely sonne, when nature and reason had the fairest plea that could be against it,
It was the triumph of his Obedience to be ready to obey God, in sacrificing of his own and only son, when nature and reason had the Fairest plea that could be against it,
It had beene well with Lot, if his obedience, his faith or thankefulnesse, the first to Gods authority commanding, the second to his wisedome directing, the last to Gods mercy delivering, had made him follow the Angels direction,
It had been well with Lot, if his Obedience, his faith or thankfulness, the First to God's Authority commanding, the second to his Wisdom directing, the last to God's mercy delivering, had made him follow the Angels direction,
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and makes the mountaine, which (if he had gone when God bid him) a place of safety, God (I say) makes it afterward (when he goes on his own errand) the place of his punishment.
and makes the mountain, which (if he had gone when God bid him) a place of safety, God (I say) makes it afterwards (when he Goes on his own errand) the place of his punishment.
and here first take notice of his Asteriske or note of attention before which betrayes his confidence in the equitie of his request. Behold now, sayes Lot.
and Here First take notice of his Asterisk or note of attention before which betrays his confidence in the equity of his request. Behold now, Says Lot.
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When man lookes through the false medium of his owne affection and passion, what monstrous errours and solecismes doth he count? The intellective part of the soule, is like a cleare and undisturbed fountaine, wherein the forme of things is truely represented:
When man looks through the false medium of his own affection and passion, what monstrous errors and solecisms does he count? The intellective part of the soul, is like a clear and undisturbed fountain, wherein the Form of things is truly represented:
but when once the affections (which are the muddy and earthy parts of the soule ) are stirred up, it becomes a dirtie puddle, wherein things are represented blindly, lamely, and falsely.
but when once the affections (which Are the muddy and earthy parts of the soul) Are stirred up, it becomes a dirty puddle, wherein things Are represented blindly, lamely, and falsely.
The istericke eye wonders that others see not all things yellow as it selfe does, and calls that others blindnesse, which is indeed its own infirmitie.
The istericke eye wonders that Others see not all things yellow as it self does, and calls that Others blindness, which is indeed its own infirmity.
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This City is new. Yea 'tis so neer thy affection that a just distance being wanting (a condition of perfect sight) thine eye must needs commit an errour.
This city is new. Yea it's so near thy affection that a just distance being wanting (a condition of perfect sighed) thine eye must needs commit an error.
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He that made the eye shall not be see? He that made the soule and invested it with that noble and royall facultie of understanding, shall not He understand?
He that made the eye shall not be see? He that made the soul and invested it with that noble and royal faculty of understanding, shall not He understand?
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God is in Heaven and thou on the Earth (saith Solomon ) if then He hath the advantage of the ground, as much as the heaven is higher then the earth, needs He to be lifted up on the shoulders of us dwarfes? needs that Sunne of light our candle, that Ocean our spoonefull,
God is in Heaven and thou on the Earth (Says Solomon) if then He hath the advantage of the ground, as much as the heaven is higher then the earth, needs He to be lifted up on the shoulders of us Dwarfs? needs that Sun of Light our candle, that Ocean our spoonful,
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Being not hindered, what sees it, but colour? It is terminated in the outward surface and superficies, never penetrating into the inmost and retired essence.
Being not hindered, what sees it, but colour? It is terminated in the outward surface and superficies, never penetrating into the inmost and retired essence.
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Here then (for a word of use) let us see the vanitie of many men, who think with the colour of an excuse (which our ignorance hath unskilfully doubted) to bleare the eyes of that all discerning wisedome, to which thoughts themselves (things of weakest essence and neerest nothing) are open and apparent.
Here then (for a word of use) let us see the vanity of many men, who think with the colour of an excuse (which our ignorance hath unskilfully doubted) to blear the eyes of that all discerning Wisdom, to which thoughts themselves (things of Weakest essence and nearest nothing) Are open and apparent.
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From the Asteriske and note of attention behold now I come to Lots reasons to urge his affirmative request, which argue more the good mans affection, then enforce his conclusion.
From the Asterisk and note of attention behold now I come to Lots Reasons to urge his affirmative request, which argue more the good men affection, then enforce his conclusion.
It was a brave and heroicke scorne in the Affrican Scipio, when being accused of treason against the common wealth, he (in stead of answering) led the people to the Temple to give thankes for that renowned victory (that day twelve moneths before) by him obtained.
It was a brave and heroic scorn in the African Scipio, when being accused of treason against the Common wealth, he (in stead of answering) led the people to the Temple to give thanks for that renowned victory (that day twelve months before) by him obtained.
let falsehood and a weake cause strengthen their weake credit with these mercenaries, that like Tartars or Switzers will be hired to either side for the better pay.
let falsehood and a weak cause strengthen their weak credit with these mercenaries, that like Tartars or Switzers will be hired to either side for the better pay.
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and so vassatized unto them, that as it is the greatest of our taskes, so is it that, wherein she shewes the best of her abilities, in making good the most desperate and forlorne cause.
and so vassatized unto them, that as it is the greatest of our tasks, so is it that, wherein she shows the best of her abilities, in making good the most desperate and forlorn cause.
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so monstrous is the folly of our credulitie, when our affections claime a strong interest in the cause, that the same arguments shall serve us to prove contradictions, yea and the same reasons perswade or confirme the lawfullnesse of that, which in themselves prove it most unlawfull.
so monstrous is the folly of our credulity, when our affections claim a strong Interest in the cause, that the same Arguments shall serve us to prove contradictions, yea and the same Reasons persuade or confirm the lawfulness of that, which in themselves prove it most unlawful.
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Witnesse the words of my Text, with the two precedent verses, in which Lot would prove Gods Counsell as full of danger as his owne of convenience and safety,
Witness the words of my Text, with the two precedent Verses, in which Lot would prove God's Counsel as full of danger as his own of convenience and safety,
] Is it a Citie and not the more likely to be sinfull? It is Bela, a Citie of the Plaines, and not more likely to be in the same manner and degree sinfull?
] Is it a city and not the more likely to be sinful? It is Bela, a city of the Plains, and not more likely to be in the same manner and degree sinful?
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Thirdly is it little? how much more reason to be destroy'd? For saith God to Jonah should not I then spare this great Citie Nineveh, wherein are more then sixescore thousand persons, that cannot discerne betwixt their right hand and their left, and also much cattle. Jonah 4.11.
Thirdly is it little? how much more reason to be destroyed? For Says God to Jonah should not I then spare this great city Nineveh, wherein Are more then sixescore thousand Persons, that cannot discern betwixt their right hand and their left, and also much cattle. Jonah 4.11.
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How contrary is Gods argument to Lots? God will have a Citie spared because it is great, Lot because it is little. But these rich and fruitfull plaines had much endeared the heart of the good Patriarch: loath he was to change a Citie, and a plenteous valley for a mountainous and rockie desert, and therefore though God be his immediate Counsellor, the end his safety,
How contrary is God's argument to Lots? God will have a city spared Because it is great, Lot Because it is little. But these rich and fruitful plains had much endeared the heart of the good Patriarch: loath he was to change a city, and a plenteous valley for a mountainous and rocky desert, and Therefore though God be his immediate Counsellor, the end his safety,
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yet being interested by affection, against the authoritie of his Lord, the dutie of a servant, the mercie of a deliverer, doth Lot struggle first by delayes,
yet being interested by affection, against the Authority of his Lord, the duty of a servant, the mercy of a deliverer, does Lot struggle First by delays,
because the Angels blinded them, Lot could not see when the Angels directed him. I think misguided, unsanctified reason, doth rather breed suspitions then cleere them.
Because the Angels blinded them, Lot could not see when the Angels directed him. I think misguided, unsanctified reason, does rather breed suspicions then clear them.
There is indeed an abstracted Logicke, which prescribes formes and motions, but follow it into the practice of men, it hath still one terme more then it should, affection or passion.
There is indeed an abstracted Logic, which prescribes forms and motions, but follow it into the practice of men, it hath still one term more then it should, affection or passion.
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The Lawyer hath not he his rationem tinnulam for his quartum argumentum? and what wonder then if in a double sence he commit fallaciam in quatuor terminis.
The Lawyer hath not he his rationem tinnulam for his quartum argumentum? and what wonder then if in a double sense he commit fallaciam in quatuor terminis.
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but as if that NONLATINALPHABET, that circle of Arts, had made them mad too with walkking in it, the Schooles themselves and Ʋniversities, have matriculated the same dotage.
but as if that, that circle of Arts, had made them mad too with walkking in it, the Schools themselves and Ʋniversities, have matriculated the same dotage.
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and with great labour to make Cob-webs to be swept away? Magno conatu• nugas! Would not this (under things of faith) be enough to make a man a Skeptick? Sure we need not, to the native weaknesse of our understanding and reason make it more wretched by this slavery,
and with great labour to make Cobwebs to be swept away? Magno conatu• Nugas! Would not this (under things of faith) be enough to make a man a Skeptic? Sure we need not, to the native weakness of our understanding and reason make it more wretched by this slavery,
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As first in this first argument that it is a Citie the other a mountaine, I might shew you in this one three severall motives to Lots desire, Plentie, Societie, and Safetie. Then in answering these againe, I might (without being Heterogeneall ) dilate upon the commendation of their opposites Povertie and Solitarinesse, each of which besides the true determining and moderating of our desire of these, might suffice to hold discourse beyond the limits of your patience.
As First in this First argument that it is a city the other a mountain, I might show you in this one three several motives to Lots desire, Plenty, Society, and Safety. Then in answering these again, I might (without being Heterogeneal) dilate upon the commendation of their opposites Poverty and Solitariness, each of which beside the true determining and moderating of our desire of these, might suffice to hold discourse beyond the Limits of your patience.
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and is it not a little one? It was one of the five Cities of the Plaines, called the Plaines of Jordan, a Valley wherein nature prevented the labour of the industrious husbandman, in a voluntarie and unbought fruitfulnesse,
and is it not a little one? It was one of the five Cities of the Plains, called the Plains of Jordan, a Valley wherein nature prevented the labour of the Industria husbandman, in a voluntary and unbought fruitfulness,
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Here were then three strong attractives to Lots desire, Plentie, Societie, and Safetie, and in this Citie all these three concurre to make life securely happy.
Here were then three strong attractives to Lots desire, Plenty, Society, and Safety, and in this city all these three concur to make life securely happy.
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Its easier to finde a man that will dispaire them, then that will despise them, one that can in the Schooles wittily declaime against them, rather then one that will disclaime them.
Its Easier to find a man that will despair them, then that will despise them, one that can in the Schools wittily declaim against them, rather then one that will disclaim them.
Most of the studies, inventions, toiles, travels and undertakings of men aime at this one end, to be rich. Heaven it self is but too often made the price of this purchase:
Most of the studies, Inventions, toils, travels and undertakings of men aim At this one end, to be rich. Heaven it self is but too often made the price of this purchase:
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Is it that as Solomon sayes of friends, they strengthen the faces one of another, so our Genius doth receive a mutuall comfort and livelyhood from one anothers presence,
Is it that as Solomon Says of Friends, they strengthen the faces one of Another, so our Genius does receive a mutual Comfort and livelihood from one another's presence,
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thus much I am sure of, that this horror is an evident argument, that man is politicum animal, that in his nature is implanted a love of Society, and that he was as well made for Cities, as Cities for him;
thus much I am sure of, that this horror is an evident argument, that man is Politicum animal, that in his nature is implanted a love of Society, and that he was as well made for Cities, as Cities for him;
nay, to all humanity, yet he (for all his doggednesse) as Cicero wittily sayes of him) could not carere hominum consortio, apud quos virus acerbitatis suae evomeret, he could not want the company of men,
nay, to all humanity, yet he (for all his doggedness) as Cicero wittily Says of him) could not career hominum consortio, apud quos virus acerbitatis suae evomeret, he could not want the company of men,
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and for answer in generall to all, first by concession; say, 'tis true, suppose it, that this being a City, is more convenient to fly unto, more comfortable to rest in, there are those invitations here which in the mountaines are not.
and for answer in general to all, First by concession; say, it's true, suppose it, that this being a city, is more convenient to fly unto, more comfortable to rest in, there Are those invitations Here which in the Mountains Are not.
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But what then? must God be obeyed only with our conveniency, and the condition of our service be our owne content? What is this but to make Gods of our selves,
But what then? must God be obeyed only with our conveniency, and the condition of our service be our own content? What is this but to make God's of our selves,
but to certaine losse of thy content, thy estate, nay thy life, wilt thou not obey? Is not he the supreame arbiter of life and death? He that gave thee all, may be not therefore command all thou art owner of? Must our reason,
but to certain loss of thy content, thy estate, nay thy life, wilt thou not obey? Is not he the supreme arbiter of life and death? He that gave thee all, may be not Therefore command all thou art owner of? Must our reason,
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men that follow him, but 'tis like the Jewes, for the meats sake onely, because prosperity, riches and honour are friends with religion, and go along with it:
men that follow him, but it's like the Jews, for the Meats sake only, Because Prosperity, riches and honour Are Friends with Religion, and go along with it:
Religion had never worse friends than when it had most, and never so many, as when the temporall sword joynes with the Spirituall. The warme and clearest Sun-shine of the Gospel produces many aequivocall births, that pester the Church wherein they are, such as are imperfect creatures, in respect of true generation.
Religion had never Worse Friends than when it had most, and never so many, as when the temporal sword joins with the Spiritual. The warm and Clearest Sunshine of the Gospel produces many equivocal births, that pester the Church wherein they Are, such as Are imperfect creatures, in respect of true generation.
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but it is while it sounds to their eares in a pleasing key; while their profit, their pleasure or reputation run in paralells with religion, they hold the same course with Gods children,
but it is while it sounds to their ears in a pleasing key; while their profit, their pleasure or reputation run in parallels with Religion, they hold the same course with God's children,
But if God will command them where their affection drawes, let them go that way, none more forward in their obedience, their owne respects and desires being the maine spring from which proceeds their motion.
But if God will command them where their affection draws, let them go that Way, none more forward in their Obedience, their own respects and Desires being the main spring from which proceeds their motion.
2. I might secondly answer, (especially of the two first) from the nature of them, they heing adiapbora, things indifferent, that in themselves are neither good nor evill, cannot, ought not to be desired without Gods commission to enjoy them.
2. I might secondly answer, (especially of the two First) from the nature of them, they being adiapbora, things indifferent, that in themselves Are neither good nor evil, cannot, ought not to be desired without God's commission to enjoy them.
2. Secondly 'tis neere, and so might befriend his curiosity, that though he were forbidden to looke backe, yet he might from hence see whether and how Sodom should be destroyed.
2. Secondly it's near, and so might befriend his curiosity, that though he were forbidden to look back, yet he might from hence see whither and how Sodom should be destroyed.
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Our first parents set their childrens teeth on edge with that sowre apple (which their first curiosity to be like gods in knowledge, to know good and evill, made them taste) that sowre apple (I say) hath ever since set their childrens teeth on edge.
Our First Parents Set their Children's teeth on edge with that sour apple (which their First curiosity to be like God's in knowledge, to know good and evil, made them taste) that sour apple (I say) hath ever since Set their Children's teeth on edge.
They saw much like the bleareey'd woman in the Fable, that had covenanted with the Physitian, to give him so much money when he had restored her to perfect sight.
They saw much like the bleareeyed woman in the Fable, that had covenanted with the physician, to give him so much money when he had restored her to perfect sighed.
for whereas before she saw her housefull of goods, she now could see just nothing. Their curiositie and desire of divine knowledge brought them just to such a passe.
for whereas before she saw her housefull of goods, she now could see just nothing. Their curiosity and desire of divine knowledge brought them just to such a pass.
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Their eyes were opened, but what saw they? That they were naked. Whereas before they were invested with many divine and noble faculties, many rich attributes and priviledges of soule and body, they now saw themselves disroabed, naked and miserably destitute of all those.
Their eyes were opened, but what saw they? That they were naked. Whereas before they were invested with many divine and noble faculties, many rich attributes and privileges of soul and body, they now saw themselves disrobed, naked and miserably destitute of all those.
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Their eyes were opened, and what saw they? Even much like the blinde man in the Gospel, men like trees, mankinde degenerated into an inferiour kinde, violently hurred with his passions,
Their eyes were opened, and what saw they? Even much like the blind man in the Gospel, men like trees, mankind degenerated into an inferior kind, violently hurred with his passion,
Such a Curiositie, was in the men of Bethshemish, and it was a deare one, of whom fifty thousand threescore and ten men forfeited not their eyes onely but their lives,
Such a Curiosity, was in the men of Bethshemish, and it was a deer one, of whom fifty thousand threescore and ten men forfeited not their eyes only but their lives,
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and what found he? Pictures of the Moores with a prophesie, that when that part of the palace was opened, the people there resembled should conquer Spaine, as indeed under Musae and Tarif they presently did.
and what found he? Pictures of the Moors with a prophesy, that when that part of the palace was opened, the people there resembled should conquer Spain, as indeed under Musae and Tarif they presently did.
Vpon the conquering of Jerusalem, not long before our Saviours birth, though stoutly opposed and threatned by the Priests, he would needs enter into the Sanctum Sanctorum. And what saw he to feed his Curiosity? Nothing but as Tacitus in his historie tells us, nulla intus Deum, effigie vacuam sedem & inania arcana:
Upon the conquering of Jerusalem, not long before our Saviors birth, though stoutly opposed and threatened by the Priests, he would needs enter into the Sanctum Sanctorum. And what saw he to feed his Curiosity? Nothing but as Tacitus in his history tells us, nulla intus God, effigy vacuam sedem & inania arcana:
And it is worth the observing, that from that time things ever went downe the winde, in all his undertakings the sprightlinesse of his great and fortunate Genius forsook him, and grew faint and cowardly.
And it is worth the observing, that from that time things ever went down the wind, in all his undertakings the sprightliness of his great and fortunate Genius forsook him, and grew faint and cowardly.
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It was none of the least commendations that Tacitus gives of Agrippa, retinuitque (saith he) quod est difficilimum sapientiae modum, he set limits to his wisedome it selfe,
It was none of the least commendations that Tacitus gives of Agrippa, retinuitque (Says he) quod est difficilimum sapientiae modum, he Set Limits to his Wisdom it self,
but it is downewards, and that many times impotente sui pondere, with a swinge that cannot controule it selfe, till it carry him headlong into the dangerous precipice of distraction and errour.
but it is downwards, and that many times impotent sui ponder, with a swinge that cannot control it self, till it carry him headlong into the dangerous precipice of distraction and error.
Woe be to him that is alone (saith Solomon ) and yet (say I) better it is to be alone then in the company of sinners, and that in respect of a double danger infection and judgement.
Woe be to him that is alone (Says Solomon) and yet (say I) better it is to be alone then in the company of Sinners, and that in respect of a double danger infection and judgement.
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The customarie beholding of sin committed, (though by others) doth in our selves weaken the strength of our Antipathy, and by little and little familiarize it to our nature, bringing us by an insensible progression, from a full hatred to a faint dislike, from dislike to a toleration, from a toleration to a consent, so to a delight, and at last to a societie and actuall commission.
The customary beholding of since committed, (though by Others) does in our selves weaken the strength of our Antipathy, and by little and little familiarize it to our nature, bringing us by an insensible progression, from a full hatred to a faint dislike, from dislike to a toleration, from a toleration to a consent, so to a delight, and At last to a society and actual commission.
And as the danger of infection is much, so secondly little lesse is the danger of judgement. Witnesse Lot himself, who suffered in the captivity of Sodom, because he so journed in the Citie of Sodom.
And as the danger of infection is much, so secondly little less is the danger of judgement. Witness Lot himself, who suffered in the captivity of Sodom, Because he so journed in the city of Sodom.
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Let me (with your patience) before I enter further into examination of the argument (doe what I thinke the words will give me leave) looke over the pale of Divinitie, into the groves and shades of Philosophy, and there would I desire the resolution of a probleme: Why men have a kinde of naturall indulgence and delight in little things? Or why men are more taken with things that are under their just and ordinary proportion then those that exceed it?
Let me (with your patience) before I enter further into examination of the argument (do what I think the words will give me leave) look over the pale of Divinity, into the groves and shades of Philosophy, and there would I desire the resolution of a problem: Why men have a kind of natural indulgence and delight in little things? Or why men Are more taken with things that Are under their just and ordinary proportion then those that exceed it?
For inanimate it is not onely not so, but directly contrary, where with the quantitie of bulke is also encreased the quantity of vertue, as in pearles, precious stones and the like.
For inanimate it is not only not so, but directly contrary, where with the quantity of bulk is also increased the quantity of virtue, as in Pearls, precious stones and the like.
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But for artificiall things, 'tis indeed many times on the contrary, that the valew and esteeme of them is so much the more, by how much they are the lesse.
But for artificial things, it's indeed many times on the contrary, that the value and esteem of them is so much the more, by how much they Are the less.
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To comprehend in the compasse of a Wall-nut, or in a lesse quantitie, so many severall springs, wheeles, catches, motions, all distinctly, regularly moving, is it not farre more admirable,
To comprehend in the compass of a Walnut, or in a less quantity, so many several springs, wheels, Catches, motions, all distinctly, regularly moving, is it not Far more admirable,
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then the exemplar of the same in a great clock? For our esteeme of these lesser workes, the reason is evident, in regard it shewes the more art, to contrive a worke in the lesse quantitie.
then the exemplar of the same in a great clock? For our esteem of these lesser works, the reason is evident, in regard it shows the more art, to contrive a work in the less quantity.
Materiam superabit opus — Nay this is grounded upon nature, which nunquam abundat in supervacaneis, sed agit per lineas breviores, goes the most compendious and neer way to work.
Materiam superabit opus — Nay this is grounded upon nature, which Never abundat in supervacaneis, sed agit per lineas breviores, Goes the most compendious and near Way to work.
But now for animated things, why we are more tenderly affected towards them in their minoritie and infancie rather then in their adult-age and maturitie: What may be the reason of that?
But now for animated things, why we Are more tenderly affected towards them in their minority and infancy rather then in their adult-age and maturity: What may be the reason of that?
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Or will you say it is a weaknesse of our judgements, and misplacing of our affections on the imperfection and inchoation of the creature rather then on their adult-age and perfection?
Or will you say it is a weakness of our Judgments, and misplacing of our affections on the imperfection and inchoation of the creature rather then on their adult-age and perfection?
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then to them in their adult-age and maturitie, and our blessed Saviour himselfe seemes to acknowledge in his owne example this affection as lawfull as naturall in taking little children in his armes, laying his hands upon them and blessing them, rebuking those that forbade them to be brought unto him, and many such like passages.
then to them in their adult-age and maturity, and our blessed Saviour himself seems to acknowledge in his own Exampl this affection as lawful as natural in taking little children in his arms, laying his hands upon them and blessing them, rebuking those that forbade them to be brought unto him, and many such like passages.
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But I am afraid I have dwelt too long on this theme, though I am confident, not with any impertinencie to my Text, in which I finde the straines of like passionate indulgence, it is a little one,
But I am afraid I have dwelled too long on this theme, though I am confident, not with any impertinency to my Text, in which I find the strains of like passionate indulgence, it is a little one,
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Antigonus being desired by the Cynick to bestow on him a Talent, answered, that a Talent was more then became a Cynick to aske, being againe thereupon requested a penny, he answered that a penny was lesse then became a King to give.
Antigonus being desired by the Cynic to bestow on him a Talon, answered, that a Talon was more then became a Cynic to ask, being again thereupon requested a penny, he answered that a penny was less then became a King to give.
who by building an Hospitall makes himselfe a fit guest to live in it. Aske therefore of thy friend but onely that, which thou maist aske without a blush,
who by building an Hospital makes himself a fit guest to live in it. Ask Therefore of thy friend but only that, which thou Mayest ask without a blush,
What reason hath he to bestow that which thou hast no reason to demand? Indeed those requests are easily granted, that bring the bloud into the cheeke neither of the asker,
What reason hath he to bestow that which thou hast no reason to demand? Indeed those requests Are Easily granted, that bring the blood into the cheek neither of the asker,
Importunitie is a civill robbery, if thou be importunate, let it be in anothers superfluitie, lest whiles thou pullest his coate to cover thine owne, thou discover his nakednesse.
Importunity is a civil robbery, if thou be importunate, let it be in another's superfluity, lest while thou pullest his coat to cover thine own, thou discover his nakedness.
By the way therefore, for popish Exorcists (those religious conjurers ) that make it but every dayes worke to cast out devils, that have him at command,
By the Way Therefore, for popish Exorcists (those religious conjurers) that make it but every days work to cast out Devils, that have him At command,
as ready as if he were but their Tenant at will, it is to be feared they will be some of those that pleading, did not we cast out devils in thy Name, and in thy Name doe many wondrous workes? It shall be answered, Away from me ye workers of iniquity, I know you not?
as ready as if he were but their Tenant At will, it is to be feared they will be Some of those that pleading, did not we cast out Devils in thy Name, and in thy Name do many wondrous works? It shall be answered, Away from me you workers of iniquity, I know you not?
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What be can do (that is, all things) he can do easily. For who hath resisted his power, Rom. 9.19. All things are swallowed up in this vastnes, he is able to do all things with the same ease, the same strength:
What be can do (that is, all things) he can do Easily. For who hath resisted his power, Rom. 9.19. All things Are swallowed up in this vastness, he is able to do all things with the same ease, the same strength:
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arising from the resistance of the object, when a thing is accomplished, but sometime with danger, many times with paine, and alwayes with intention. To God there is no such thing as difficulty, paine, or resistance.
arising from the resistance of the Object, when a thing is accomplished, but sometime with danger, many times with pain, and always with intention. To God there is no such thing as difficulty, pain, or resistance.
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By what should any thing resist him? All resistance is a contrario, but to God all things are subordinate, acted by him, living, moving in him, and having their being from him.
By what should any thing resist him? All resistance is a contrario, but to God all things Are subordinate, acted by him, living, moving in him, and having their being from him.
How then can any thing move against him? To give any thing that power that it could resist God, were to make it God. But to him, dictum, factum, said and done are all one.
How then can any thing move against him? To give any thing that power that it could resist God, were to make it God. But to him, dictum, factum, said and done Are all one.
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what if then for my sake, so small a City, and such an handfull of men be exempted? Would that be any breach of Justice, or any taske of Gods impartiall dealing,
what if then for my sake, so small a city, and such an handful of men be exempted? Would that be any breach of justice, or any task of God's impartial dealing,
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so small a matter be stuck at, upon my desire, for my safety? Spare it then, O Lord, 'tis but a litle one, nonne perexigua est? so exceeding little, that to pardon and passe by it, can no way impeach thy Justice;
so small a matter be stuck At, upon my desire, for my safety? Spare it then, Oh Lord, it's but a little one, nonne perexigua est? so exceeding little, that to pardon and pass by it, can no Way impeach thy justice;
and as to that number that shall in thine anger suffer, these I sue for, lose all proportion, and become no number? so this act of thy mercy being set, by that exemplary act of thy Justice, shall escape all notice & censure.
and as to that number that shall in thine anger suffer, these I sue for, loose all proportion, and become no number? so this act of thy mercy being Set, by that exemplary act of thy justice, shall escape all notice & censure.
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What? (saies naturall reason, and unchristened Justice) have I rigidly observ'd all thy commandements from my youth hitherto? have I justled counter against the world, neglected (out of conscience and godly feare) my profits, my pleasures, my humors, borne the obloquies and frequent scornes of the multitude;
What? (Says natural reason, and unchristened justice) have I rigidly observed all thy Commandments from my youth hitherto? have I justled counter against the world, neglected (out of conscience and godly Fear) my profits, my pleasures, my humours, born the Obloquies and frequent scorns of the multitude;
As if by doing well we purchased a liberty to do ill, and that we might deale with God as the Romane slaves did with their masters, who having serv'd them all the rest of the yeere,
As if by doing well we purchased a liberty to do ill, and that we might deal with God as the Roman slaves did with their Masters, who having served them all the rest of the year,
and he should reply, because I am thy servant, or because I have served thee well and faithfully in other things? Would you not think this servant mad? And would you not thinke that master that would accept this answer for a sufficient excuse, more mad and foolish than t'other? Yet just so do we deale with God.
and he should reply, Because I am thy servant, or Because I have served thee well and faithfully in other things? Would you not think this servant mad? And would you not think that master that would accept this answer for a sufficient excuse, more mad and foolish than tother? Yet just so do we deal with God.
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Why have we beene bold in this or that matter to offend? for onst to omit this or that duty, a little too slack of our diligence? because (forsooth) we are his servants,
Why have we been bold in this or that matter to offend? for onst to omit this or that duty, a little too slack of our diligence? Because (forsooth) we Are his Servants,
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so secondly, it's a thing we never make any bones of, never sticke at to sinne a little, so it be but a little, it occasion be, to step a little out of the way,
so secondly, it's a thing we never make any bones of, never stick At to sin a little, so it be but a little, it occasion be, to step a little out of the Way,
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and unwary of the deceitfulnesse of sinne, we stop nor, (having begun our carere (without Gods great mercy) till we are carried headlong into the vale of death,
and unwary of the deceitfulness of sin, we stop nor, (having begun our career (without God's great mercy) till we Are carried headlong into the vale of death,
O (my heloved) take heed of this killing indulgence to your selves, to thinke to sinne a little, a little to go aside, a little out of the pale of Gods protection. O consider what thou dost, no more but give the devill a little hold of thy soule, no more but begin'st a race from the top and verge of a steep hill, no more but teare a little of the writing and covenant betwixt God and thee, no more but adde a little thorne to the crowne of Christ.
Oh (my heloved) take heed of this killing indulgence to your selves, to think to sin a little, a little to go aside, a little out of the pale of God's protection. Oh Consider what thou dost, no more but give the Devil a little hold of thy soul, no more but beginnest a raze from the top and verge of a steep hill, no more but tear a little of the writing and Covenant betwixt God and thee, no more but add a little thorn to the crown of christ.
For if it be quantitative, then hath it extension, if extension then one part without another, and then, at least those parts are lesse then the whole, and so might I dispute of those parts, and the parts of those parts in infinitum.
For if it be quantitative, then hath it extension, if extension then one part without Another, and then, At least those parts Are less then the Whole, and so might I dispute of those parts, and the parts of those parts in infinitum.
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I know in regard of animate bodies, the best Philosophers are of opinion that they have their praefixed termes of magnitude upwards and downewards, their maximum quod sic, and minimum quod non, their minimum quod sic, and maximum quod non: but there is nothing in the whole universe, that is absolutely and positively little. And this I affirme not onely in bodies, but all accidents, whether qualities, actions or whatsoever, to which in any manner we attribute quantitie and the affections of it.
I know in regard of animate bodies, the best Philosophers Are of opinion that they have their prefixed terms of magnitude upward and downwards, their maximum quod sic, and minimum quod non, their minimum quod sic, and maximum quod non: but there is nothing in the Whole universe, that is absolutely and positively little. And this I affirm not only in bodies, but all accidents, whither qualities, actions or whatsoever, to which in any manner we attribute quantity and the affections of it.
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Tell me then, what is a little sinne? Sin being an aberration from the right way, measure me the true distance of that aberration, measure me the line that measures that distance; thou wilt finde a kinde of infinitenesse in it.
Tell me then, what is a little sin? since being an aberration from the right Way, measure me the true distance of that aberration, measure me the line that measures that distance; thou wilt find a kind of infiniteness in it.
So that our justification in this kinde, would prove but like the Pharisees meerely comparative: I thank God I am not as other men, nor even as this Publican.
So that our justification in this kind, would prove but like the Pharisees merely comparative: I thank God I am not as other men, nor even as this Publican.
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Be not then so nerre a papist in thine opinion, that (as they hold some sinnes veniall ) thon as absurdly holdst some sinnes little, or the Pharisees that hold some of Gods commands to be but little ones. Matth. 5.19.
Be not then so nerre a papist in thine opinion, that (as they hold Some Sins venial) thon as absurdly holdest Some Sins little, or the Pharisees that hold Some of God's commands to be but little ones. Matthew 5.19.
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Be not deceived (saith S. Paul ) for because of these things, what things? Eph. 5.6. Sinnes which the world esteemes but little of fornication, called but a trick of youth, all uncleannesse, covetousnesse, nay he names lesse yet, filthinesse foolish talking, jesting, even for these things: let no man deceive you with vaine words, as if these were but little, petty trifles of sinne, toyes, not worth the heeding,
Be not deceived (Says S. Paul) for Because of these things, what things? Ephesians 5.6. Sinnes which the world esteems but little of fornication, called but a trick of youth, all uncleanness, covetousness, nay he names less yet, filthiness foolish talking, jesting, even for these things: let no man deceive you with vain words, as if these were but little, Petty trifles of sin, toys, not worth the heeding,
What was (in it selfe) the cating of an apple, what the gathering of a few sticks, or the upholding of the Arke when it was so shaken, that it seemed in danger of falling? What can we thinke of these, which might seeme each one to have a good plea, the first of wisedome, the second necessitie, the third pietie? Were not these small matters,
What was (in it self) the cating of an apple, what the gathering of a few sticks, or the upholding of the Ark when it was so shaken, that it seemed in danger of falling? What can we think of these, which might seem each one to have a good plea, the First of Wisdom, the second necessity, the third piety? Were not these small matters,
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but that they dare think hardly of it, and speake it in the place of extreame justice: reason it selfe may file into a smoother phrase, the roughnesse of that word,
but that they Dare think hardly of it, and speak it in the place of extreme Justice: reason it self may file into a smoother phrase, the roughness of that word,
so is there the same kinde of obliquity in the greater and lesse sinne. A little thing is little, but then unfaithfulnesse in a little is a great fault.
so is there the same kind of obliquity in the greater and less sin. A little thing is little, but then unfaithfulness in a little is a great fault.
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The gathering of those stickes, the eating of that apple, the touching of the Arke, were in them selves but little things, but then the disobedience in these littles was no small fault.
The gathering of those sticks, the eating of that apple, the touching of the Ark, were in them selves but little things, but then the disobedience in these littles was not small fault.
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and therefore what ever the things were, for weake and sinfull man, with neglect of so many great and strong obligements to offend an infinite and omnipotent majestie, makes these little sinnes of so great a guilt, that as no man without in justice can excuse their sinnes, much lesse with any justice can any excuse their punishments.
and Therefore what ever the things were, for weak and sinful man, with neglect of so many great and strong obligements to offend an infinite and omnipotent majesty, makes these little Sins of so great a guilt, that as no man without in Justice can excuse their Sins, much less with any Justice can any excuse their punishments.
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But (let me name it truely) it is a kinde of generall Atheisme, in this declining age (out of the greater acquaintance in sinne) that they dare with boldnesse act those things against God, and esteeme them but little, which (if done against a King,
But (let me name it truly) it is a kind of general Atheism, in this declining age (out of the greater acquaintance in sin) that they Dare with boldness act those things against God, and esteem them but little, which (if done against a King,
I have shewed the first deceit, of men that thinke some sinnes little, the second followes (as bad as the first) that men having offended but a little, can easily reclaime them selves.
I have showed the First deceit, of men that think Some Sins little, the second follows (as bad as the First) that men having offended but a little, can Easily reclaim them selves.
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or pleasure, or the like, without faile they will goe no further, the devill shall in vaine expect a further progresse, into any further degrees of sinne. Thou foole!
or pleasure, or the like, without fail they will go no further, the Devil shall in vain expect a further progress, into any further Degrees of sin. Thou fool!
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is repentance a worke of thine own? or if not, why wilt thou promise so certainely, that which is not in thy power? Thou wilt sinne a little but surely returne.
is Repentance a work of thine own? or if not, why wilt thou promise so Certainly, that which is not in thy power? Thou wilt sin a little but surely return.
and thinke to stop in the middle way, when thou art carried headlong impotente sui pondere, with a weight and swing unable to manage or controwle it selfe? Canst thou spill water on the ground and thinke to gather it up,
and think to stop in the middle Way, when thou art carried headlong impotent sui ponder, with a weight and swing unable to manage or control it self? Canst thou spill water on the ground and think to gather it up,
or put fire to towe, and hope it will not rise into aflame? O thou little knowest the fruitfulnesse of sinne, the pronenesse and inclination of thy nature,
or put fire to tow, and hope it will not rise into aflame? Oh thou little Knowest the fruitfulness of sin, the proneness and inclination of thy nature,
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For as each act of sin staines the soule, so it gets an inclination and disposition to further acts, by which is wrought custome, and by custome necessity. As S. Augustine sayes, Dum servitur libidini, facta est consuetudo, dum consuetudini non resistitur, inducta est necessitas, so that at the last, by this fatall gradation men a rive at the height and impudence of sinning, from which (without Gods great mercie) there is never a returne, but a fearefull looking for of judgment,
For as each act of since stains the soul, so it gets an inclination and disposition to further acts, by which is wrought custom, and by custom necessity. As S. Augustine Says, Dum servitur libidini, facta est consuetudo, dum consuetudini non resistitur, inducta est Necessity, so that At the last, by this fatal gradation men a rive At the height and impudence of sinning, from which (without God's great mercy) there is never a return, but a fearful looking for of judgement,
for here, in a true (though differing) sence, may I use the words of the Psalmist, happy shall he be that taketh and dasheth these little ones against the stones.
for Here, in a true (though differing) sense, may I use the words of the Psalmist, happy shall he be that Takes and dasheth these little ones against the stones.
It was but a little cloud at first, that afterwards overcast the whole heaven, so a little sin, (if not scattered by the sacred power of the blessed Spirit ) will hide all the heaven from us, eclipse the light of Gods countenance, and at last involue us in eternall darknesse.
It was but a little cloud At First, that afterwards overcast the Whole heaven, so a little since, (if not scattered by the sacred power of the blessed Spirit) will hide all the heaven from us, eclipse the Light of God's countenance, and At last involve us in Eternal darkness.
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but when it is growne up, is the greatest amongst herbs, so that the fowles of the ayre, come and lodge in the branches thereof. Matth. 13.31. such is the increase and growth of sin.
but when it is grown up, is the greatest among herbs, so that the fowls of the air, come and lodge in the branches thereof. Matthew 13.31. such is the increase and growth of since.
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What! wilt thou deny them a little? so little? such a trifle? not grant so much roome in thine heart as to sow one of the least graines? Why wilt thou be thus fool'd,
What! wilt thou deny them a little? so little? such a trifle? not grant so much room in thine heart as to sow one of the least grains? Why wilt thou be thus fooled,
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And therefore, thou oughtest to be the more circumspect, against his cheating modestie, by how much there's the more reall danger in his seeming lesse desire.
And Therefore, thou Ought to be the more circumspect, against his cheating modesty, by how much there's the more real danger in his seeming less desire.
Nemo repentè fit turpissimus — No man at onst jumps into the extremity of sin, and the kingdome of hell (like that of Heaven) commeth not with observation, but by an insensible progresse, we goe downeward,
Nemo repentè fit turpissimus — No man At onst jumps into the extremity of since, and the Kingdom of hell (like that of Heaven) comes not with observation, but by an insensible progress, we go downward,
and therefore are bid to remember from whence we are falne, and the servants come to their Lord with wonder in their mouthes, Master didst not thou sow good seed in thy field, from whence then hath it tares? It escap't their notice for a long while,
and Therefore Are bid to Remember from whence we Are fallen, and the Servants come to their Lord with wonder in their mouths, Master didst not thou sow good seed in thy field, from whence then hath it tares? It escaped their notice for a long while,
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Little thought David that little thiefe, lust (that through the windowes of his eyes stole into his heart) should have opened the doore to those two great sinnes adultery and murther. Little thought he, the fruitfulnesse of that sinne of lust, would for one infant, have doublely lost a man,
Little Thought David that little thief, lust (that through the windows of his eyes stole into his heart) should have opened the door to those two great Sins adultery and murder. Little Thought he, the fruitfulness of that sin of lust, would for one infant, have doubly lost a man,
Little thought Peter (when he ment at first, with a plaine deniall, handsomely to have shitted of the dangerous inquisition ) to 01 have runne into oaths and execrations.
Little Thought Peter (when he meant At First, with a plain denial, handsomely to have shitted of the dangerous inquisition) to 01 have run into Oaths and execrations.
Canst thou pull one linke of a chaine and thinke the rest will not follow? In that little sin thou art dejectus de statu & gradu, discomposed and disordered in thy posture,
Canst thou pull one link of a chain and think the rest will not follow? In that little since thou art dejectus de Statu & Grade, discomposed and disordered in thy posture,
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Since then, it is sins method, to winne upon us by little and little, here a snatch and there, let us be wise as serpents, and countermine against the policy of that grand serpent. Let us arme our selves with a sacred jealousie,
Since then, it is Sins method, to win upon us by little and little, Here a snatch and there, let us be wise as Serpents, and countermine against the policy of that grand serpent. Let us arm our selves with a sacred jealousy,
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and well wrought resolution, which as Satan in vaine by force, at onst should attempt to breake, let us take heed, that he never by his policie unravell, and as Seneca counsells, nobis quia regredi non est facile, optimum est non progredi, because we cannot easily return, ' its best way not to goe forward.
and well wrought resolution, which as Satan in vain by force, At onst should attempt to break, let us take heed, that he never by his policy unravel, and as Senecca Counsels, nobis quia regredi non est facile, optimum est non progredi, Because we cannot Easily return, ' its best Way not to go forward.
Secondly I inquired, what this is which we call little, and whether i: import any essence or quiddity, positive and absolute, or onely comparative and of relation.
Secondly I inquired, what this is which we call little, and whither i: import any essence or quiddity, positive and absolute, or only comparative and of Relation.
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1. His power, and then would the words involue an errour as dangerous as popular, viz. that any thing were easier or harder to God, whereas this is so onely in a measured and finite strength.
1. His power, and then would the words involve an error as dangerous as popular, viz. that any thing were Easier or harder to God, whereas this is so only in a measured and finite strength.
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as by winding stayres, and this way he's so much the more like to obtaine his end, by how much we are lesse able to discerne either the declination or danger of the way.
as by winding stairs, and this Way he's so much the more like to obtain his end, by how much we Are less able to discern either the declination or danger of the Way.
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and aggravates it beyond all excuse, as if (forsooth) by the priledge of some extraordinary familiarity with God, we might be borne out in a little boldnesse,
and aggravates it beyond all excuse, as if (forsooth) by the priledge of Some extraordinary familiarity with God, we might be born out in a little boldness,
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and (as the foolish mouse plaid with the Lions beard) expect that his patience should still sleep though we tempt it every day, with the saucie importunity of these childish and sportfull sins.
and (as the foolish mouse played with the Lions beard) expect that his patience should still sleep though we tempt it every day, with the saucy importunity of these childish and sportful Sins.
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Thirdly, those sins men call little, are seldome repented of, and what wonder (when committed with so much carelesnesse) if they be omitted in our repentance.
Thirdly, those Sins men call little, Are seldom repented of, and what wonder (when committed with so much carelessness) if they be omitted in our Repentance.
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and thereupon much of that guilt, which is in the sins which follow in upon these little ones, may be transferred back againe upon those, without whose treachery they had never come in.
and thereupon much of that guilt, which is in the Sins which follow in upon these little ones, may be transferred back again upon those, without whose treachery they had never come in.
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To this purpose there is a memorable example in Seneca, of one Piso, a Romane Generall, a man most unfitting that rule, who was (to tyranny) ruled by his owne passions.
To this purpose there is a memorable Exampl in Senecca, of one Piso, a Roman General, a man most unfitting that Rule, who was (to tyranny) ruled by his own passion.
With mutuall embraces, and the joyfull acclamations of the army, both are brought to Piso's Tent, that he may be acquainted with the souldiers innocence, and his owne mistake.
With mutual embraces, and the joyful acclamations of the army, both Are brought to Piso's Tent, that he may be acquainted with the Soldiers innocence, and his own mistake.
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But what? must a great generall, and that in the sight of all his army, acknowledge in his acquitall, that he could be unjust? It shall be proved just,
But what? must a great general, and that in the sighed of all his army, acknowledge in his acquittal, that he could be unjust? It shall be proved just,
nay Piso added a third yet, the Centurion. And wot you the wit of his anger, to finde just cause for all? Thee (saith he) I condemne to execution, because thou wast condemned:
nay Piso added a third yet, the Centurion. And wot you the wit of his anger, to find just cause for all? Thee (Says he) I condemn to execution, Because thou wast condemned:
In dealing of which sort, of strengthening and seaming one sinne with another, we deale like a wise Counsellor of the Duke of Florence, who (having a great heap of dirt and rubbish, which without great labour,
In dealing of which sort, of strengthening and seeming one sin with Another, we deal like a wise Counsellor of the Duke of Florence, who (having a great heap of dirt and rubbish, which without great labour,
and much expence could not be conveyed away) was by a grave Senater most politickly advised, to dig a gaeat hole in the same place, and bury it in that.
and much expense could not be conveyed away) was by a grave Senater most politicly advised, to dig a gaeat hold in the same place, and bury it in that.
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But (replied the Duke ) where shall that earth which is digged out of the pit be bestowed? (Why? sayes the eight of the wise men ) make the hole so much the deeper, and bury both.
But (replied the Duke) where shall that earth which is dug out of the pit be bestowed? (Why? Says the eight of the wise men) make the hold so much the Deeper, and bury both.
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as Peter simple denying of his Lord with cursing and forswearing, or (as usually the custome of many is) to hide any offence with lying or swearing, &c. Thou hast digged a pit, say as deep as hell (for thither art thou going) to hide thy first sin,
as Peter simple denying of his Lord with cursing and forswearing, or (as usually the custom of many is) to hide any offence with lying or swearing, etc. Thou hast dug a pit, say as deep as hell (for thither art thou going) to hide thy First since,
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but finding the vaine policie of it, and that this way the masse of his dung-hill did but rise to greater bulke (like the Augean stables ) his only way was by the abundant teares of repentance (as by an Alpheus ) to purge away that corrupted masse. Peter was thus serv'd too.
but finding the vain policy of it, and that this Way the mass of his dunghill did but rise to greater bulk (like the Augean stables) his only Way was by the abundant tears of Repentance (as by an Alpheus) to purge away that corrupted mass. Peter was thus served too.
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though never so little, that you gratifie not the devill with the least sin. Thou seest of what dangerous consequence and fruitfull improvement sin is:
though never so little, that you gratify not the Devil with the least since. Thou See of what dangerous consequence and fruitful improvement since is:
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I have done with this argument, which I have longer insisted on, because it is the strength and thigh of his request, but I have touched it in the hollow of it,
I have done with this argument, which I have longer insisted on, Because it is the strength and thigh of his request, but I have touched it in the hollow of it,
But before I passe to the request, and last argument, here stands in a parenthesis a passionate Epanalepsis, set downe by way of interrogation [ is it not a little one? ] In which having done with the matter of the words, the Rhetorick only is left to our observation.
But before I pass to the request, and last argument, Here Stands in a parenthesis a passionate Epanalepsis, Set down by Way of interrogation [ is it not a little one? ] In which having done with the matter of the words, the Rhetoric only is left to our observation.
A right piece of true Rhetorick, that woes the affections like a right artist, like one that would derive both powerfull and pathetically into his auditory his owne notions, his owne sence, and like a common Genius of the whole body, animate the whole company with one and the same soul. This is the true end of all Rhetorick, both prophane and sacred, ducere affectus, to take and lead the affections, quoquo velis, which soever way you please.
A right piece of true Rhetoric, that woes the affections like a right artist, like one that would derive both powerful and pathetically into his auditory his own notions, his own sense, and like a Common Genius of the Whole body, animate the Whole company with one and the same soul. This is the true end of all Rhetoric, both profane and sacred, ducere affectus, to take and led the affections, quoquo velis, which soever Way you please.
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Which being truely and undoubtedly so, I can but wonder (for understand I doe not) what end they have proposed to themselves, whose preaching is more affectedly obscure then Delphian Oracles, or Egyptian Ieroglyphicks:
Which being truly and undoubtedly so, I can but wonder (for understand I do not) what end they have proposed to themselves, whose preaching is more affectedly Obscure then Delphian Oracles, or Egyptian Ieroglyphicks:
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that indeed make good in a bad sence, that of the Apostle that calls preaching prophesying, that have mouthes, nay words, and speak not, and would make good that curse upon their auditors, to be of those, that hearing heare and understand not, and seeing see and perceive not.
that indeed make good in a bad sense, that of the Apostle that calls preaching prophesying, that have mouths, nay words, and speak not, and would make good that curse upon their Auditors, to be of those, that hearing hear and understand not, and seeing see and perceive not.
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Who inviting the storke to a feast, powr'd his liquor into so slat and shallow a dish, that the poor stork was only a spectator, (while the Fox lapt up the meat) his long bill being unable to dip in that shallow platter.
Who inviting the stork to a feast, poured his liquour into so slat and shallow a dish, that the poor stork was only a spectator, (while the Fox leapt up the meat) his long bill being unable to dip in that shallow platter.
so these in as bad sense, would make good that of the Apostle of some that call preaching foolishnesse: as if because preaching must not be gareish, it must therefore be sordid.
so these in as bad sense, would make good that of the Apostle of Some that call preaching foolishness: as if Because preaching must not be gareish, it must Therefore be sordid.
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when men learne first the inclination of their owne Genius, and seeke to perfect that, whether in the kinde of prosecution or action. Much of imitation is distort and lame.
when men Learn First the inclination of their own Genius, and seek to perfect that, whither in the kind of prosecution or actium. Much of imitation is distorted and lame.
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If the basenesse and abjectednesse of our feares shrinke us as low as hell, the swolne pride and height of our presumption preaches us as high as heaven:
If the baseness and abjectednesse of our fears shrink us as low as hell, the swollen pride and height of our presumption Preaches us as high as heaven:
so that with a saucie presumption, we dare capitulate and indent with God, nay even chalk him out the way, with a not so my Lord, but behold a better conveniency, O let me escape thither;
so that with a saucy presumption, we Dare capitulate and indent with God, nay even chalk him out the Way, with a not so my Lord, but behold a better conveniency, Oh let me escape thither;
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2. Man (you see) desires to serve God easily and cheaply, would have the way to heaven downe the hill, the way broad, strawed with violets and roses, good store of merry companions along with him,
2. Man (you see) Desires to serve God Easily and cheaply, would have the Way to heaven down the hill, the Way broad, strawed with violets and roses, good store of merry Sodales along with him,
and at the end a wide and open gate, that might be hit blindfold, (O who then would not goe to heaven.) He thinkes it not for the state of so glorious a Palace to have so narrow a Gate.
and At the end a wide and open gate, that might be hit blindfold, (Oh who then would not go to heaven.) He thinks it not for the state of so glorious a Palace to have so narrow a Gate.
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It's that that offends many, and makes them turne back againe to Sodom, that the way should be so narrow, set with thornes of afflictions, that scratch and pull back, a solitary and melancholick way (as many think) through disgraces and reproaches, loaden with an heavy yoake, an heavy crosse: that all the way must professe patience, and invite a second blow after the first, and at the end agate, that to get through they must creep low as the dust, and so straight that to get through a man must leave his wealth, his dearest sins, nay even his flesh.
It's that that offends many, and makes them turn back again to Sodom, that the Way should be so narrow, Set with thorns of afflictions, that scratch and pull back, a solitary and melancholic Way (as many think) through disgraces and Reproaches, loaded with an heavy yoke, an heavy cross: that all the Way must profess patience, and invite a second blow After the First, and At the end agate, that to get through they must creep low as the dust, and so straight that to get through a man must leave his wealth, his dearest Sins, nay even his Flesh.
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The Israelites way to the spirituall Canaan, is through a sea of sorrow, made big with their owne teares, that goes high with their owne sighes, with a spirituall Pharaob full of rage and at their heeles, through a Wildernesse, where there are all things that threaten death and no sustenance for life, no bread, no water, no flesh, no houses, a long way through deserts and wildernesses, amongst many fiery serpents, through many enemies.
The Israelites Way to the spiritual Canaan, is through a sea of sorrow, made big with their own tears, that Goes high with their own sighs, with a spiritual Pharaoh full of rage and At their heals, through a Wilderness, where there Are all things that threaten death and no sustenance for life, no bred, no water, no Flesh, no houses, a long Way through deserts and Wildernesses, among many fiery Serpents, through many enemies.
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O these are the things that make many a one returne againe towards Egypt, and goe on merrily in the wayes of death, till a dart strike through his soule.
O these Are the things that make many a one return again towards Egypt, and go on merrily in the ways of death, till a dart strike through his soul.
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Men will, with much adoe perhaps, be brought to desire to escape the spirituall Sodom, but not by the mountaine, O that's up hill and against the haire,
Men will, with much ado perhaps, be brought to desire to escape the spiritual Sodom, but not by the mountain, Oh that's up hill and against the hair,
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but not sacrifice. Good thrifty Christians we are growne, that can goe to heaven a cheaper way then by good workes, that's by the mountaine, we can goe by faith.
but not sacrifice. Good thrifty Christians we Are grown, that can go to heaven a cheaper Way then by good works, that's by the mountain, we can go by faith.
Mistake me not (beloved) as though in this just sarcasme. I tasked in the least wise our doctrine, or befriended in any sort those unjust reproaches and scandalls of the Church of Rome, that we should maintaine, that faith alone without good workes can save us, or that good workes are not at all necessary to salvation.
Mistake me not (Beloved) as though in this just sarcasm. I tasked in the least wise our Doctrine, or befriended in any sort those unjust Reproaches and scandals of the Church of Rome, that we should maintain, that faith alone without good works can save us, or that good works Are not At all necessary to salvation.
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Our doctrine doth more establish, yea, and encourage good workes then theirs, while it gives them so great a valew that the least of them, even giving a cup of cold water, shall be rewarded tenne-thousand fold above ' its owne worth:
Our Doctrine does more establish, yea, and encourage good works then theirs, while it gives them so great a value that the least of them, even giving a cup of cold water, shall be rewarded tenne-thousand fold above ' its own worth:
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I would to God our practice were according to our doctrine, and that it were no more the fault of the men, then the religion so to cry up faith, faith, that they have cryed downe good workes, as if they were effects of superstition and ignorant zeale. It is our practice not our doctrine that sets faith and good workes at oddes, which are in them selves as much connexed and linked as cause and effect, Sunne and light, body and shadow, or what ever example of strongest dependance can be found in nature. But I pray God we pay not deare,
I would to God our practice were according to our Doctrine, and that it were no more the fault of the men, then the Religion so to cry up faith, faith, that they have cried down good works, as if they were effects of Superstition and ignorant zeal. It is our practice not our Doctrine that sets faith and good works At odds, which Are in them selves as much connexed and linked as cause and Effect, Sun and Light, body and shadow, or what ever Exampl of Strongest dependence can be found in nature. But I pray God we pay not deer,
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We cry up faith, faith, and there is gaine in it, its to exclude good workes, those (as if out of fashion with Popery ) we have not so much pietie (shall I say?) or charitie,
We cry up faith, faith, and there is gain in it, its to exclude good works, those (as if out of fashion with Popery) we have not so much piety (shall I say?) or charity,
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Man hath committed in this a foule idolatry, in making the creature a God, while before the enjoyment he promises all happinesse (and what not?) in every end he proposes.
Man hath committed in this a foul idolatry, in making the creature a God, while before the enjoyment he promises all happiness (and what not?) in every end he proposes.
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Was it so? Alasse he's no sooner there, but he flyes away from thence to the mountaine. So farre short are all outward things in giving a full content!
Was it so? Alas he's no sooner there, but he flies away from thence to the mountain. So Far short Are all outward things in giving a full content!
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We are like the silly sheapherd in the fable, that seeing the Sunne as it were on the top of an overlooking mountaine, makes haste up to see so glorious a thing,
We Are like the silly shepherd in the fable, that seeing the Sun as it were on the top of an overlooking mountain, makes haste up to see so glorious a thing,
Alasse foole, it is in heaven that thou lookest for, the true Sunne of righteousnesse, He onely hath that which thou lookest for, in vaine thou lookest, rest, safety, security, happinesse in Zoar, in that which thy soul hastes to enjoy, if thou expect to finde it in sublunary things.
Alas fool, it is in heaven that thou Lookest for, the true Sun of righteousness, He only hath that which thou Lookest for, in vain thou Lookest, rest, safety, security, happiness in Zoar, in that which thy soul hastes to enjoy, if thou expect to find it in sublunary things.
let us go not by the Plaines, but (leave to the papists their Zoar purgatory, the low way let us goe via regia, the high way, the difficultie is abundantly rewarded in the delights of the end.
let us go not by the Plains, but (leave to the Papists their Zoar purgatory, the low Way let us go via Regia, the high Way, the difficulty is abundantly rewarded in the delights of the end.
Let us then goe on, and that couragiously in the way that God hath commanded, and undoubtedly we shall obtaine the end which God hath proposed and promised.
Let us then go on, and that courageously in the Way that God hath commanded, and undoubtedly we shall obtain the end which God hath proposed and promised.
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and then the bitternesse of conceited evils is already past, thou hast escaped, hast overcome the height of the mountaine, where thy soul shall live. Soli Deo Gloria. FINIS.
and then the bitterness of conceited evils is already past, thou hast escaped, hast overcome the height of the mountain, where thy soul shall live. Soli God Gloria. FINIS.
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Hujus legibus omnia delicta capite plectebantur: ob quam causam Demades dicere solebat, Draconem non atramento sed sanguine leges Scripsisse. Vid. A. Gellium. lib. 11. cap 18.
Hujus legibus omnia Delicta capite plectebantur: ob quam Causam Demades dicere solebat, Draconem non Atramento sed sanguine leges Scripsisse. Vid. A. Gellium. lib. 11. cap 18.
Siquis asperitate ea est ut congress us & societatem hominum fugiat & oderit, qualem fuisse Athenis. Timonem nescio quem accepim••s, tamen is pati non possit, ut non acquirat aliquem apud quem, &c, Cicero de Amic fol. 220 vide, si plac•t plura ibid.
Siquis asperitate ea est ut congress us & societatem hominum fugiat & oderit, qualem Fuisse Athenis. Timonem nescio Whom accepim••s, tamen is pati non possit, ut non acquirat aliquem apud Whom, etc., Cicero de Amic fol. 220 vide, si plac•t plura Ibid.
