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❧ A Sermon preached at Paules Crosse the Fryday before Easter, commonly called good Fryday, in the yeere of our Lorde. 1576. By Iohn Knewstub.
❧ A Sermon preached At Paul's Cross the Friday before Easter, commonly called good Friday, in the year of our Lord. 1576. By John Newstead.
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IT is thus writtē (right Honorable and welbeloued in our Sauiour Christe) by the Apostle Saint Paule, in the second Chapter of his Epistle vnto Titus.
IT is thus written (right Honourable and well-beloved in our Saviour Christ) by the Apostle Saint Paul, in the second Chapter of his Epistle unto Titus.
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11 The grace of GOD, that bringeth saluation vnto al men, hath appeared, 11 The grace of GOD, that brings salvation unto all men, hath appeared,
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12 And teacheth vs that we should deny vngodlynes, and worldly lustes, and that we shoulde liue soberly, 12 And Teaches us that we should deny ungodliness, and worldly lusts, and that we should live soberly,
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and righteously, and godly, in this present world. 13 Looking for the blessed hope, and appearing of the glory of the mightie God,
and righteously, and godly, in this present world. 13 Looking for the blessed hope, and appearing of the glory of the mighty God,
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and of our Sauiour Iesus Christe. 14 Who gaue him selfe for vs, that he might redeeme vs from al iniquities,
and of our Saviour Iesus Christ. 14 Who gave him self for us, that he might Redeem us from all iniquities,
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and purge vs to bee a peculiar people vnto himselfe, zelous of all good woorkes. 15 These thinges speake, and exhort, and rebuke with all authoritie. and purge us to be a peculiar people unto himself, zealous of all good works. 15 These things speak, and exhort, and rebuke with all Authority.
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This text doeth deuide it selfe into foure principal partes: The first part commendeth a teacher vnto vs, in these words:
This text doth divide it self into foure principal parts: The First part commends a teacher unto us, in these words:
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The grace of God that bringeth saluation, hath appeared and teacheth vs. The second declareth what it is that he teacheth vs, to wit, To deny vngodlines & worldly lustes, The grace of God that brings salvation, hath appeared and Teaches us The second Declareth what it is that he Teaches us, to wit, To deny ungodliness & worldly lusts,
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and to liue soberly, and righteously, & godly in this present world, waiting for the glorious appearing of Iesus Christe. and to live soberly, and righteously, & godly in this present world, waiting for the glorious appearing of Iesus Christ.
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The third, noteth what cost and charges the sonne of God Christe Iesus our Lorde and Sauiour was at, to haue vs good schollers,
The third, notes what cost and charges the son of God Christ Iesus our Lord and Saviour was At, to have us good Scholars,
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and to profite well in this doctrine, & is conteined in these woordes:
and to profit well in this Doctrine, & is contained in these words:
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Who gaue himselfe for vs, that he might redeeme vs from al iniquitie, and purge vs too bee a peculiar people vnto hym selfe, zelous of good workes. Who gave himself for us, that he might Redeem us from all iniquity, and purge us too be a peculiar people unto him self, zealous of good works.
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The fourth and last part, describeth the order of this Schoole, & the maner of teaching and training vp of Scholers, in these words:
The fourth and last part, Describeth the order of this School, & the manner of teaching and training up of Scholars, in these words:
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These thinges speake exhort, and rebuke with all authoritie. These things speak exhort, and rebuke with all Authority.
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Concerning this Teacher (to resolue you in few woordes,) It is the Gospel of God, which is the power of God vnto saluation,
Concerning this Teacher (to resolve you in few words,) It is the Gospel of God, which is the power of God unto salvation,
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for so many as shal beleeue it: And therfore may wel bee called the grace of God that bringeth saluation.
for so many as shall believe it: And Therefore may well be called the grace of God that brings salvation.
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The comparing of this verse, with the next before, wil let you plainly see, that it cannot bee otherwise ment,
The comparing of this verse, with the next before, will let you plainly see, that it cannot be otherwise meant,
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then of the worde of saluation, the Gospell of Iesus Christe:
then of the word of salvation, the Gospel of Iesus Christ:
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Which for iust causes, is commended vnto vs vnder this glorious title of the grace of God that bringeth saluation.
Which for just Causes, is commended unto us under this glorious title of the grace of God that brings salvation.
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It is the Gospel then, that teacheth vs to deny vngodlines, neither doth it onely tel vs barely and nakedly what is to bee done.
It is the Gospel then, that Teaches us to deny ungodliness, neither does it only tell us barely and nakedly what is to be done.
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But with sweete promises allureth, and with great perswasion & most louing counsel & aduise, doeth exhort & prouoke vs therunto, crauing, beseeching,
But with sweet promises Allureth, and with great persuasion & most loving counsel & advise, doth exhort & provoke us thereunto, craving, beseeching,
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& intreating vs to yeelde and consent:
& entreating us to yield and consent:
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not leauing out any thing, that is likely to further the matter that is in hande.
not leaving out any thing, that is likely to further the matter that is in hand.
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The nature of man being (as it is) desirous of knowledge, how can he but be welcome vnto vs, that professeth to teache.
The nature of man being (as it is) desirous of knowledge, how can he but be welcome unto us, that Professes to teach.
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If there were no more but the name of a Teacher, it were yenough to driue vs to some consideration for the good entertainment of him,
If there were no more but the name of a Teacher, it were enough to driven us to Some consideration for the good entertainment of him,
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albeit we had neuer seene nor hearde the man before.
albeit we had never seen nor heard the man before.
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But when these Teachers bring gifts with thē, the better to perswade, & whē those become teachers & perswaders, to whom for all our welfare and happie estate, we are wholy beholden, may their aduise possibly (thinke you) be neglected,
But when these Teachers bring Gifts with them, the better to persuade, & when those become Teachers & persuaders, to whom for all our welfare and happy estate, we Are wholly beholden, may their advise possibly (think you) be neglected,
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and not estemed of any, who hath but the least sparke of humanitie or good disposition in him? And behold ye grace of god that bringeth with it our saluation, teacheth and entreateth vs, to deny vngodlynesse, & worldly lustes:
and not esteemed of any, who hath but the least spark of humanity or good disposition in him? And behold you grace of god that brings with it our salvation, Teaches and entreateth us, to deny ungodliness, & worldly lusts:
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and to liue soberly, righteously, and godly in this present worlde.
and to live soberly, righteously, and godly in this present world.
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If you like Teachers, that perswade & enter into the hearts of men by giftes, you can not mislike him, I am wel assured, that bringeth no lesse gift then your saluation.
If you like Teachers, that persuade & enter into the hearts of men by Gifts, you can not mislike him, I am well assured, that brings no less gift then your salvation.
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If giftes doe commend, I thinke he is sufficiently commended vnto vs, & most true it is, that giftes and benefites, cannot but commend their Maisters that bring them.
If Gifts do commend, I think he is sufficiently commended unto us, & most true it is, that Gifts and benefits, cannot but commend their Masters that bring them.
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Solomon sayth, that a gift layde secretly and closly in the bosome of him that is offended with vs, is able to asswage anger when it is growen so strong, that it may be said to haue sinewes and bones. Solomon say, that a gift laid secretly and closely in the bosom of him that is offended with us, is able to assuage anger when it is grown so strong, that it may be said to have sinews and bones.
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He saith more and besides this, That a reward is as a precious stone, it prospereth & preuaileth, whethersoeuer it turneth.
He Says more and beside this, That a reward is as a precious stone, it prospereth & prevaileth, whethersoeuer it turns.
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Rewardes and giftes receiued, hold a man as captiue and Prisoner vnto the geuer, so that hee is scarce his owne man,
Rewards and Gifts received, hold a man as captive and Prisoner unto the giver, so that he is scarce his own man,
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but seeth with an other mans eyes, and dealeth with an other mans handes, for he who commeth commended vnto vs by some rewarde and gifte, is able,
but sees with an other men eyes, and deals with an other men hands, for he who comes commended unto us by Some reward and gift, is able,
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as it were by some enchauntment, to set what coulour he will vpon his matter,
as it were by Some enchantment, to Set what colour he will upon his matter,
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and that so cūningly, as the wysest man that is of vs al, shal not bewray it.
and that so cunningly, as the Wisest man that is of us all, shall not bewray it.
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For doe we not reade in Deuteronomie, That rewardes blinde the eies of the wise, and peruert the wordes of the iust? And this is the cause,
For doe we not read in Deuteronomy, That rewards blind the eyes of the wise, and pervert the words of the just? And this is the cause,
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why in that same place, the Iudges are forbidden to take rewardes, for such is the corruption of man, that he wyll not stick to perswade his euil cause by those meanes,
why in that same place, the Judges Are forbidden to take rewards, for such is the corruption of man, that he will not stick to persuade his evil cause by those means,
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yf he shal vnderstād that the Iudge lyeth any whyt open on that part.
if he shall understand that the Judge lies any whyt open on that part.
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But this infirmitie of mā, who oftētimes furthereth his euil cause by gifts, may not so preiudice the holy Ghost, who is without al suspition to commend euyl causes vnto vs,
But this infirmity of man, who oftentimes furthereth his evil cause by Gifts, may not so prejudice the holy Ghost, who is without all suspicion to commend evil Causes unto us,
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but that it shalbe alwayes lawfull for him to vse what way of perswasion as shall best like hym:
but that it shall always lawful for him to use what Way of persuasion as shall best like him:
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yea to enter vpon vs euen by giftes, and to cause the grace of GOD bringing with it our saluation, to intreate vs to deny vngodlinesse, and worldly lustes:
yea to enter upon us even by Gifts, and to cause the grace of GOD bringing with it our salvation, to entreat us to deny ungodliness, and worldly lusts:
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to see if that which is so pearcing of itselfe, be able too touch vs: that which perswadeth so greatly, be of force to preuaile with vs:
to see if that which is so piercing of itself, be able too touch us: that which Persuadeth so greatly, be of force to prevail with us:
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that which oftentimes speedeth in euill matters: may finde fauour with vs to promote the best things.
that which oftentimes speedeth in evil matters: may find favour with us to promote the best things.
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For what hath he not obtained among men, that by gifts hath continued to perswade.
For what hath he not obtained among men, that by Gifts hath continued to persuade.
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And among gifts, there is some diuersitie, some be more able to mooue vs, then others are some perswade more effectually then others doe:
And among Gifts, there is Some diversity, Some be more able to move us, then Others Are Some persuade more effectually then Others doe:
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For those benefites, haue alwayes been regarded aboue the rest, that haue drawen vs out of some great danger,
For those benefits, have always been regarded above the rest, that have drawn us out of Some great danger,
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or haue comforted vs in some great extremitie.
or have comforted us in Some great extremity.
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The memory of such, is woont to be of greatest continuance, and of most thankful remēbrance with vs. When Dauid would persuade Bethsabe his wife that Solomō should be king after him,
The memory of such, is wont to be of greatest Continuance, and of most thankful remembrance with us When David would persuade Bathsheba his wife that Solomō should be King After him,
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and put her out of al doubt, that she neede neuer to feare the matter any longer, he pledgeth for the assurance of his worde, his thankfulnesse vnto God,
and put her out of all doubt, that she need never to Fear the matter any longer, he pledgeth for the assurance of his word, his thankfulness unto God,
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for such benefites, as could not but binde his obedience: That is, his often deliuerance out of trouble.
for such benefits, as could not but bind his Obedience: That is, his often deliverance out of trouble.
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As the Lorde liueth (saith Dauid) who hath brought my soule out of aduersitie, Solomon thy sonne shal raigne after me. As the Lord lives (Says David) who hath brought my soul out of adversity, Solomon thy son shall Reign After me.
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The benefites are not lightly regarded, that are receiued in aduersitte: For the present sense and feeling of the miserie, doeth greatly enhance the price thereof.
The benefits Are not lightly regarded, that Are received in aduersitte: For the present sense and feeling of the misery, doth greatly enhance the price thereof.
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And therfore Dauid tooke away all occasion of doubting, when he pawneth for assurance of his word,
And Therefore David took away all occasion of doubting, when he pawneth for assurance of his word,
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so great a matter, as was his thankfulnes for his deliuerance out of aduersitie: For it could not be, that he should forget to redeme so great a gage.
so great a matter, as was his thankfulness for his deliverance out of adversity: For it could not be, that he should forget to Redeem so great a gage.
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And in this highest degree of gifts, commeth this benefite commended vnto vs, for it is the grace of God that bringeth saluation:
And in this highest degree of Gifts, comes this benefit commended unto us, for it is the grace of God that brings salvation:
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And bringing of saluation, prooueth our estate to haue been damnable before. It is not only miserie thē, that we were plunged in before this benefit came, but a miserie of miseries:
And bringing of salvation, proveth our estate to have been damnable before. It is not only misery them, that we were plunged in before this benefit Come, but a misery of misery's:
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for we were holden vnder the thraldome of death & damnation. Such a benefite deserueth thankfull remēbrance, it speedeth, where any perswasion will preuaile:
for we were held under the thraldom of death & damnation. Such a benefit deserves thankful remembrance, it speedeth, where any persuasion will prevail:
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such a gift, a man would thinke, should find fauor, & prosper whither soeuer it turneth.
such a gift, a man would think, should find favour, & prosper whither soever it turns.
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Hauing succeded so great and grieuous a miserie: how can it, but haue ye cast of most boūtiful & sweete mercie:
Having succeeded so great and grievous a misery: how can it, but have you cast of most bountiful & sweet mercy:
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We may learne by this yt hath bin said, what the cause is, why the holy ghost saith not simply The Gospel teacheth and exhorteth vs:
We may Learn by this that hath been said, what the cause is, why the holy ghost Says not simply The Gospel Teaches and exhorteth us:
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but sayth the grace of God, which bringeth saluation, teacheth and exhorteth vs:
but say the grace of God, which brings salvation, Teaches and exhorteth us:
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for it is the Gospel that he meaneth, and yet he calleth it, The grace of God that bringeth saluatiō:
for it is the Gospel that he means, and yet he calls it, The grace of God that brings salvation:
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to make vs more mindeful of the matter. This maner of perswading by giftes and benefites, vsed of the holy Ghost:
to make us more mindful of the matter. This manner of persuading by Gifts and benefits, used of the holy Ghost:
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may learne vs a profitable lesson, howe to withstande temptations vnto sinne whatsoeuer:
may Learn us a profitable Lesson, how to withstand temptations unto sin whatsoever:
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to witte, by keeping fresh in memorie, the seuerall benefites of God towardes vs, making them as bulwarkes, against our sinfull assaultes,
to wit, by keeping fresh in memory, the several benefits of God towards us, making them as bulwarks, against our sinful assaults,
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so that when they allure vs, we may thus answere them, The God who hath redeemed my soule from al aduersitie, doeth forbid it me:
so that when they allure us, we may thus answer them, The God who hath redeemed my soul from all adversity, doth forbid it me:
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The grace of God to whom I owe my saluation, doeth denie it vnto me:
The grace of God to whom I owe my salvation, doth deny it unto me:
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The goodnes of that God, of whō I haue receiued life, health, honour, wealth, deliuerance out of these and these troubles, preseruatiō from the murtherer, euil tōgue,
The Goodness of that God, of whom I have received life, health, honour, wealth, deliverance out of these and these Troubles, preservation from the murderer, evil tongue,
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and slaunderer, doeth desire me, that for all the good will that euer he hath borne me, I would not consent vnto it.
and slanderer, doth desire me, that for all the good will that ever he hath born me, I would not consent unto it.
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If any Prince should by speciall pardon, deliuer a subiect frō death, that by law and Iustice had deserued it,
If any Prince should by special pardon, deliver a Subject from death, that by law and justice had deserved it,
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and after aduaunce him to some place of honour in the Lande:
and After advance him to Some place of honour in the Land:
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hard and vnthankful were his heart, if those sutes especially of the prince, which brought with them the remembrance of this mercie for their better enterteinment, shoulde nothing be regarded:
hard and unthankful were his heart, if those suits especially of the Prince, which brought with them the remembrance of this mercy for their better entertainment, should nothing be regarded:
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and in verie deede, the benefites receiued from our God, should be notes of remēbrance vnto vs,
and in very deed, the benefits received from our God, should be notes of remembrance unto us,
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for his seueral sutes against sinne, and shoulde be alwayes at the albowe iogging of vs, to remember him,
for his several suits against sin, and should be always At the albowe jogging of us, to Remember him,
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when sinne would pull vs from him, And with these or such like speeches to sounde in our eares:
when sin would pull us from him, And with these or such like Speeches to sound in our ears:
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That Lord that tooke thee off the Ladder, when the sentence of euerlasting death had passed against thee, biddeth thee nowe remember him:
That Lord that took thee off the Ladder, when the sentence of everlasting death had passed against thee, bids thee now Remember him:
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that God who hath picked thee out of so great a multitude, that continue in their infidelitie, hardnesse of heart and obstinacie,
that God who hath picked thee out of so great a multitude, that continue in their infidelity, hardness of heart and obstinacy,
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and blessed thee with speciall knowledge, comfort and confidence in him, nowe willeth thee not to forget him.
and blessed thee with special knowledge, Comfort and confidence in him, now wills thee not to forget him.
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It shall bee profitable for vs, to beholde this in practise, which nowe in doctrine can not but delight vs. Ioseph, warring with the wicked attempts of his Mistres, who would haue intised him to cōmit wickednes with her, beareth off al her wicked assaults, with this armor.
It shall be profitable for us, to behold this in practice, which now in Doctrine can not but delight us Ioseph, warring with the wicked attempts of his Mistress, who would have enticed him to commit wickedness with her, bears off all her wicked assaults, with this armour.
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For the very remembrāce of his Maisters good wil & benefits towards him, brideleth him so, that he dare not assent vnto her shamefull demaund,
For the very remembrance of his Masters good will & benefits towards him, bridleth him so, that he Dare not assent unto her shameful demand,
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euē in respect of the iniurie, that he should doe vnto a maister, so good and well deseruing at his hands.
even in respect of the injury, that he should do unto a master, so good and well deserving At his hands.
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Beholde (saieth Ioseph vnto her ) my maister knoweth not what he hath in the house with me, Behold (Saith Ioseph unto her) my master Knoweth not what he hath in the house with me,
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but hath committed all that he hath into my hande, there is no man in this house greater then I,
but hath committed all that he hath into my hand, there is no man in this house greater then I,
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neither hath he kept any thing from me, but onely thee, because thou art his wife.
neither hath he kept any thing from me, but only thee, Because thou art his wife.
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How then can I do this great wickednesse? How then can I do this great wickedness?
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The benefites of his maister towardes him, seeme so great a matter in his eyes, that he would learne of that impudent and shamelesse woman,
The benefits of his master towards him, seem so great a matter in his eyes, that he would Learn of that impudent and shameless woman,
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if impudencie it selfe could happely find out any colour of reason or excuse, for so great and grieuous an offence:
if impudency it self could happily find out any colour of reason or excuse, for so great and grievous an offence:
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How then sayth Ioseph, after he had recited the great kindnes of his master) can I possibly doe so great wickednesse? not thinking otherwise,How then say Ioseph, After he had recited the great kindness of his master) can I possibly do so great wickedness? not thinking otherwise,
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but that shamelessenes it selfe, would blush at such vnkindnesse, and vnthankfulnesse, as that was,
but that shamelessenes it self, would blush At such unkindness, and unthankfulness, as that was,
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& with shame inough begin to giue ouer, as one who had nothing more nowe to aunswere, in so foule a matter.
& with shame enough begin to give over, as one who had nothing more nowe to answer, in so foul a matter.
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There is no man so base, but in respect of some benefite receiued from God, hee speaketh that sometimes in his heart, which Ioseph vttered in woorde:
There is no man so base, but in respect of Some benefit received from God, he speaks that sometime in his heart, which Ioseph uttered in word:
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to witte, there is no man greater then I:
to wit, there is no man greater then I:
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but there are fewe that inferre therevpon, as Ioseph did, how then can I doe such wickednesse against him, that hath made me the greatest.
but there Are few that infer thereupon, as Ioseph did, how then can I do such wickedness against him, that hath made me the greatest.
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It were a godly aduauntage had of Pride, to make this gaine of our mounting and aspiring thoughts, which would perswade vs that we be the greatest:
It were a godly advantage had of Pride, to make this gain of our mounting and aspiring thoughts, which would persuade us that we be the greatest:
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and thus to replie vpon them:
and thus to reply upon them:
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If I bee such a one, howe then can I lie sleeping in securitie, ignoraunce of God,
If I be such a one, how then can I lie sleeping in security, ignorance of God,
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and his worde, malice and vnmercifulnesse:
and his word, malice and unmercifulness:
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being sworne enemies to his kingdome, that hath thus aduaunced me? You see by this that hath beene sayd, what is the vse of God his benefites,
being sworn enemies to his Kingdom, that hath thus advanced me? You see by this that hath been said, what is the use of God his benefits,
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euen to be the bane of vngodlinesse, & to smite thorowe this old man of ours, this corrupt nature:
even to be the bane of ungodliness, & to smite thorough this old man of ours, this corrupt nature:
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directing the Speare of Gods grace, euē to the heart roote of Sinne, when it stirreth within vs:
directing the Spear of God's grace, even to the heart root of Sin, when it stirs within us:
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So that sinne shall no sooner put out the head, but we (calling to mind some one,
So that sin shall no sooner put out the head, but we (calling to mind Some one,
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or other speciall benefite of God) shall bee readie with that same weapon of his grace, to runne vpon it,
or other special benefit of God) shall be ready with that same weapon of his grace, to run upon it,
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and wound it at the heart.
and wound it At the heart.
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Therefore we see what necessitie lieth vpon vs, (except we wil exceede in all vnthankfulnesse) to yeeld our selues obedient scholers vnto this Teacher:
Therefore we see what necessity lies upon us, (except we will exceed in all unthankfulness) to yield our selves obedient Scholars unto this Teacher:
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euen the grace of God which bringeth saluation.
even the grace of God which brings salvation.
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Hauing spoken thus much of the scholemaister, order requireth to tell you what the lesson is, which this good Schoolemaister, would so gladly learne vs, and that is this:
Having spoken thus much of the Schoolmaster, order requires to tell you what the Lesson is, which this good Schoolmaster, would so gladly Learn us, and that is this:
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To denie vngodlinesse and worldly lusts, and to liue soberly, iustly, and godly, in this present worlde. To deny ungodliness and worldly Lustiest, and to live soberly, justly, and godly, in this present world.
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Let vs see what this great grace requireth of vs, euen deniall of vngodlinesse, and worldly lustes.
Let us see what this great grace requires of us, even denial of ungodliness, and worldly lusts.
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Thus doth the spirit of God begin with vs, for we are so wretched and wicked matter, that we must be weeded ere any thing may safely be sowen or planted in vs. This monstrous cōtagion & Leprosie are we admonished of, in the order of teaching, vsed by the holy ghost, generally throughout the scripture.
Thus does the Spirit of God begin with us, for we Are so wretched and wicked matter, that we must be weeded ere any thing may safely be sown or planted in us This monstrous contagion & Leprosy Are we admonished of, in the order of teaching, used by the holy ghost, generally throughout the scripture.
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In the Moral law, almost all precepts were negatiue: Thou shalt do no murther: Thou shalt not cōmit adulterie:
In the Moral law, almost all Precepts were negative: Thou shalt do no murder: Thou shalt not commit adultery:
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Thou shalt not steale. &c. to declare that the chiefe goodnesse of a Christian, is to haue conquered most euil in himselfe:
Thou shalt not steal. etc. to declare that the chief Goodness of a Christian, is to have conquered most evil in himself:
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and that man to be the best, that hath drained his corruption most:
and that man to be the best, that hath drained his corruption most:
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I meane that hath driuen most corruption out of himselfe, & holden his affections in most subiection and obedience.
I mean that hath driven most corruption out of himself, & held his affections in most subjection and Obedience.
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Dauid demanding how he may do good of a yong man, setteth out his meaning in these wordes:David demanding how he may do good of a young man, sets out his meaning in these words:
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Where withall shall a yong man clense his wayes. Where withal shall a young man cleanse his ways.
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Iob after he hath greatly cōmended wisdom, not finding any thing of sufficient value to esteeme it by, Job After he hath greatly commended Wisdom, not finding any thing of sufficient valve to esteem it by,
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nor any creature that can point out the place vnto him, and say, here is the breed of it:
nor any creature that can point out the place unto him, and say, Here is the breed of it:
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in few words closeth vp the matter, & saith: To depart frō euil is vnderstāding:
in few words closeth up the matter, & Says: To depart from evil is understanding:
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So that a man, who doth not weed euil out of him, can neuer looke for any good of that he hath sowne. So that a man, who does not weed evil out of him, can never look for any good of that he hath sown.
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But let vs come vnto the particulars: we must deny vngodlinesse.
But let us come unto the particulars: we must deny ungodliness.
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What vngodlines is, I can not better tell you, then by opening who be vngodly men,
What ungodliness is, I can not better tell you, then by opening who be ungodly men,
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as they are described at large in the 21. of Iob. They say vnto god, depart frō vs,
as they Are described At large in the 21. of Job They say unto god, depart from us,
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for we desire not the knowledge of thy waies, who is the Almightie that wee shoulde serue him? and what profit shall we haue,
for we desire not the knowledge of thy ways, who is the Almighty that we should serve him? and what profit shall we have,
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if we pray vnto him? if we pray unto him?
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The first note of thē is, They say vnto the Lord, depart from vs. Not that they are growne to such wickednesse,
The First note of them is, They say unto the Lord, depart from us Not that they Are grown to such wickedness,
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as that this should be the speech of the tōgue, but the affection of the heart:
as that this should be the speech of the tongue, but the affection of the heart:
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neither yet that simplie they would haue God goe frō them, but that they would meet him,
neither yet that simply they would have God go from them, but that they would meet him,
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& be acquainted with him, without his worde: For they say, We desire not the knowledge of thy wayes.
& be acquainted with him, without his word: For they say, We desire not the knowledge of thy ways.
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That this is the true meaning, that they do not other wise put the Lord frō them,
That this is the true meaning, that they do not other wise put the Lord from them,
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but because they would not deale with him in his word, is apparāt in the next chapter:
but Because they would not deal with him in his word, is apparent in the next chapter:
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where Elephas reputing Iob among the vngodly, & willing him to acquaint himselfe wt God: vseth these wordes:
where Elephas reputing Job among the ungodly, & willing him to acquaint himself with God: uses these words:
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Receiue the law at his mouth, & lay vp his wordes in thy heart. The Lord may not be deuided frō his Law for that is to trāfforme him,Receive the law At his Mouth, & lay up his words in thy heart. The Lord may not be divided from his Law for that is to tranfforme him,
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& to sunder him from himselfe, his wisdome being a part of himself, & to make an Idol of him.
& to sunder him from himself, his Wisdom being a part of himself, & to make an Idol of him.
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Yet is no thing so cōmon, as to do those dueties of serutre which perteine vnto him,
Yet is no thing so Common, as to do those duties of serutre which pertain unto him,
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or vnto our brethren, without consulting or conferring with the word.
or unto our brothers, without consulting or conferring with the word.
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For to let the Papists alone who do transubstanciate the word, both into a forraine tongue,
For to let the Papists alone who do transubstanciate the word, both into a foreign tongue,
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and also into a straunge sense:
and also into a strange sense:
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Howe many be there among vs, that goe into great matters at aduenture (as they say) euen led by the common and ordinary course of custome,
How many be there among us, that go into great matters At adventure (as they say) even led by the Common and ordinary course of custom,
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because they haue beene so accustomed, notwithstanding that Solomon doth teach vs, not to let thoughts tary in the hearte,
Because they have been so accustomed, notwithstanding that Solomon does teach us, not to let thoughts tarry in the heart,
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but suche as haue beene placed there, by counsel and authoritie from the worde:
but such as have been placed there, by counsel and Authority from the word:
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and so doeth hee thinke also of warre, and chargeth vs, that we should not enterprise it,
and so doth he think also of war, and charges us, that we should not enterprise it,
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but by counsel from the word.
but by counsel from the word.
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Which both of them, might seeme of duetie to pleade priuiledge, and to claime pardon in regarde of the sodaine comming,
Which both of them, might seem of duty to plead privilege, and to claim pardon in regard of the sudden coming,
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& vnaduised bursting out of them.
& unadvised bursting out of them.
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Nowe when it commeth to passe, that we are particularly pressed by the woorde, to let goe any pleasure or profite, that wee long enioyed, who seeth not then,
Now when it comes to pass, that we Are particularly pressed by the word, to let go any pleasure or profit, that we long enjoyed, who sees not then,
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how with ful mouth wee crye, depart from vs, we wil none of thy waies? Then you see there is no remedie,
how with full Mouth we cry, depart from us, we will none of thy ways? Then you see there is no remedy,
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but we must hold the Lord fast to vs in his worde, for it hath ben alwayes the commendation of the godly, to haue walked with God.
but we must hold the Lord fast to us in his word, for it hath been always the commendation of the godly, to have walked with God.
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We are not saide to walke with God according to his infinite Maiestie & Essence,
We Are not said to walk with God according to his infinite Majesty & Essence,
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neither yet in that sense are we saide to depart from him, for his diuine being, doth not shew it selfe vnto creatures,
neither yet in that sense Are we said to depart from him, for his divine being, does not show it self unto creatures,
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neither is hee visible vnto vs, but hee hath drawne nie vnto vs in his worde,
neither is he visible unto us, but he hath drawn High unto us in his word,
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& we must walke with him by that. For how shall we feare that corrupt ō, that is so naturally ingraffed in vs,
& we must walk with him by that. For how shall we Fear that corrupt on, that is so naturally Ingrafted in us,
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if his presence do not fray vs from it? And what christian, who any whit hath knowne his owne infection, dare but once dreame, that his presēce by his word, shoulde not bee greatly needfull, to awake him often,
if his presence do not fray us from it? And what christian, who any whit hath known his own infection, Dare but once dream, that his presence by his word, should not be greatly needful, to awake him often,
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and rouse him out of the sleepe of mind, while he vnderstandeth by the worde euer and anon:
and rouse him out of the sleep of mind, while he understandeth by the word ever and anon:
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that the Lorde goeth quite contrary to him, and is departed altogether from him. Wee are therefore to question with the worde of God:
that the Lord Goes quite contrary to him, and is departed altogether from him. we Are Therefore to question with the word of God:
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how fareth it with me in this deede? am I gone from my god? haue I in displeasure taken my leaue of my Lord? haue I driuen my Sauiour farre out of my sight? Can it be wel with me,
how fareth it with me in this deed? am I gone from my god? have I in displeasure taken my leave of my Lord? have I driven my Saviour Far out of my sighed? Can it be well with me,
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while my God turneth his barke on me? But when men liue without remorse of conscience,
while my God turns his bark on me? But when men live without remorse of conscience,
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while they cannot abide once to loke vpon them selues, in the glasse of God his worde,
while they cannot abide once to look upon them selves, in the glass of God his word,
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while it is death for them, once to examine their doinges, doe they not say depart from vs, we wil none of thy wayes? When Ieremie the Prophete in in his 8. Chapter, would note out the desperate state of the people in his time, he setteth no other marke vpon them but this:
while it is death for them, once to examine their doings, do they not say depart from us, we will none of thy ways? When Ieremie the Prophet in in his 8. Chapter, would note out the desperate state of the people in his time, he sets no other mark upon them but this:
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There is no man that saith what haue I doone: but euery one turneth to their rase, as the horse rusheth to the battaile. There is no man that Says what have I done: but every one turns to their raze, as the horse Rushes to the battle.
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Then there is no way, vnlesse we would ioine with this desperate people, but that we must stil hold God before vs in the light of his worde,
Then there is no Way, unless we would join with this desperate people, but that we must still hold God before us in the Light of his word,
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and often come into his presence, while wee take at sundrie times the accountes of our doinges by the worde:
and often come into his presence, while we take At sundry times the accounts of our doings by the word:
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accounting not onely with the worde of God, for the generall duties of Christianitie, but also for the seuerall dueties, that our particular calling and place doeth bind vs vnto.
accounting not only with the word of God, for the general duties of Christianity, but also for the several duties, that our particular calling and place doth bind us unto.
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We must needes conclude then, that vngodlinesse reacheth further then to Turkes, Athiests, and Papistes, who set the Lorde cleane beside his word,
We must needs conclude then, that ungodliness reaches further then to Turkes, Atheists, and Papists, who Set the Lord clean beside his word,
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euen to those which without remorse runne on, without any presenting of them selues & their deedes,
even to those which without remorse run on, without any presenting of them selves & their Deeds,
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before the presence of his worde, wc the Lord seeth to be so necesarie, as yt we cannot want it, being otherwise as vntoward scholers yt wil do nothing whē their maister his eie is not vpon them.
before the presence of his word, which the Lord sees to be so necessary, as that we cannot want it, being otherwise as untoward Scholars that will do nothing when their master his eye is not upon them.
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therefore let vs al in the feare of God pray that we may haue loue vnto the worde,
Therefore let us all in the Fear of God pray that we may have love unto the word,
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and liking to be in the sight of our God, which is, when we haue our lust and longyng, to be vnder the gouernment of the Gospell.
and liking to be in the sighed of our God, which is, when we have our lust and longing, to be under the government of the Gospel.
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This is it, that Solomō spendeth so muche time about, in the Prouerbes: vrgyng stil, that Wisedome must delight vs, and finde some louing entertainment with vs:
This is it, that Solomō spendeth so much time about, in the Proverbs: urging still, that Wisdom must delight us, and find Some loving entertainment with us:
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and that wee neuer so please our selues in our towardnesse, as to imagine, we could long want this necessarie helpe of his presence.
and that we never so please our selves in our towardness, as to imagine, we could long want this necessary help of his presence.
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Vnto this familiar conuersation with God in his woorde, he promiseth all blessinges, and deliueraunces from the greatest daungers.
Unto this familiar Conversation with God in his word, he promises all blessings, and Deliverances from the greatest dangers.
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We must deny this vngodlines, that speaketh these woordes vnto the Lord: Depart from vs, for we desire not the knowledge of thy wayes.
We must deny this ungodliness, that speaks these words unto the Lord: Depart from us, for we desire not the knowledge of thy ways.
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What wickednesse were it, either with the Papist, to set a visour vpon the Lord his face,
What wickedness were it, either with the Papist, to Set a visor upon the Lord his face,
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and to make him looke as we list: either els with the secure an carelesse Christian, to let him looke as he liketh,
and to make him look as we list: either Else with the secure an careless Christian, to let him look as he liketh,
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so we neede not to looke vpon him? The Lorde hath planted the ministery of the woorde in his Church, not onely to teach vs barely,
so we need not to look upon him? The Lord hath planted the Ministry of the word in his Church, not only to teach us barely,
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but also to comfort vs in our iourney, and to quicken vs in our dueties, yea, and to feare vs also from sinne.
but also to Comfort us in our journey, and to quicken us in our duties, yea, and to Fear us also from sin.
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Who is the Almightie, that we should serue him? This is a second note of vngodlinesse,Who is the Almighty, that we should serve him? This is a second note of ungodliness,
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an vsual speache of vngodly hearts, howe so euer the tongue bee cleare of it.
an usual speech of ungodly hearts, how so ever the tongue be clear of it.
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For in deede they haue no inward acquaintaunce with him, neither doe they in trueth see any suche desertes towardes them,
For in deed they have no inward acquaintance with him, neither do they in truth see any such deserts towards them,
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why why they shoulde be seruauntes vnto him.
why why they should be Servants unto him.
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The benefits they haue, they see them common with other, but as for any speciall regard had of them, they doe not vnderstand of it,
The benefits they have, they see them Common with other, but as for any special regard had of them, they do not understand of it,
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and while they see nothing in God towarde them, but that is generall vnto all, they ascribe nothyng vnto him,
and while they see nothing in God toward them, but that is general unto all, they ascribe nothing unto him,
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but a generall kinde of goodnesse, which they take to be indifferently cast downe among men:
but a general kind of Goodness, which they take to be indifferently cast down among men:
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to be taken vp of so many as will.
to be taken up of so many as will.
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Besides this, they neuer accquainte them with the sight of their sinnes, and the desert thereof, which shoulde leade them into a misliking of themselues,
Beside this, they never accquainte them with the sighed of their Sins, and the desert thereof, which should lead them into a misliking of themselves,
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& let them see other wages then benefites, to be by al equitie and right due vnto them.
& let them see other wages then benefits, to be by all equity and right due unto them.
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Thus it falleth out, that they would haue him shew, wherin he hath so hounde them,
Thus it falls out, that they would have him show, wherein he hath so hound them,
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as hee might demaunde so great things of them:
as he might demand so great things of them:
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as if they should call for a reckoning, to see what is come in, seeing the charges arise so great,
as if they should call for a reckoning, to see what is come in, seeing the charges arise so great,
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and the dueties laide vpon them, so many and diuerse.
and the duties laid upon them, so many and diverse.
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Thus while the vngodly receiue benefites, but not as tokens of fatherly affections, while in the vse of the benefite, they are no whit confirmed in the peculiar care and affection, which he beareth his elect, they cannot but say:
Thus while the ungodly receive benefits, but not as tokens of fatherly affections, while in the use of the benefit, they Are no whit confirmed in the peculiar care and affection, which he bears his elect, they cannot but say:
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Who is the Almighty that we should serue him? What token haue we of his special good wil,Who is the Almighty that we should serve him? What token have we of his special good will,
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why we shoulde in such difficult matters serue him, & with such danger attend vpon him? For in very deede, he that shall get out more then ordinarie seruice, had neede see more then common good will in him, who shall exact it.
why we should in such difficult matters serve him, & with such danger attend upon him? For in very deed, he that shall get out more then ordinary service, had need see more then Common good will in him, who shall exact it.
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They enioy the benefite as other doe, but so as they doe repose them in it,
They enjoy the benefit as other doe, but so as they do repose them in it,
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and returne no speciall thing into the accountes of the benefactour, wherby they might know hee maketh an other reckoning of them, then of the cōmon sort:
and return no special thing into the accounts of the benefactor, whereby they might know he makes an other reckoning of them, then of the Common sort:
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euen such as a louing father doeth of his owne sonne.
even such as a loving father doth of his own son.
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Moreouer, their sinnes are seldome or neuer in their sight, I meane with this consideratiō, that in iustice they doe deserue, not onely the stopping of the course of his grace:
Moreover, their Sins Are seldom or never in their sighed, I mean with this consideration, that in Justice they do deserve, not only the stopping of the course of his grace:
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but euen to haue let in vpon them, the fluddes of his wrath.
but even to have let in upon them, the floods of his wrath.
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Which thing if it were truely seene, could not but set a great price vppon those benefites, that come in ouer suche desertes.
Which thing if it were truly seen, could not but Set a great price upon those benefits, that come in over such deserts.
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The minde of the geuer, cōmendeth not the gift of them, for they see not so far:
The mind of the giver, commends not the gift of them, for they see not so Far:
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they ioyne them not as seales to his letters of free grace, I meane, to the free graunt of his grace:
they join them not as Seals to his letters of free grace, I mean, to the free grant of his grace:
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notwithstanding, we be forewarned of this diuiding of them, and so straightly charged to vnite them:
notwithstanding, we be forewarned of this dividing of them, and so straightly charged to unite them:
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Beware least thou say in thine hearte, my power, & the strength of mine owne hand prepared me this aboundance, Beware lest thou say in thine heart, my power, & the strength of mine own hand prepared me this abundance,
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but remember the Lord thy God.
but Remember the Lord thy God.
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For it is he which geueth the power to get substance, to establish his couenant, which he sware vnto the fathers, as appeareth this day. For it is he which Giveth the power to get substance, to establish his Covenant, which he sware unto the Father's, as appears this day.
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Is it not a great villanie, to taste so liberally of his benefies, and yet to perswade vs so sparingly of his good wil? to haue so friendly dealing with his giftes,
Is it not a great villainy, to taste so liberally of his benefies, and yet to persuade us so sparingly of his good will? to have so friendly dealing with his Gifts,
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& so litle liking of him selfe, that when we haue deucured so many benefites, wee shoulde inquire of the Almightie, who he is, that wee shoulde serue him,
& so little liking of him self, that when we have deucured so many benefits, we should inquire of the Almighty, who he is, that we should serve him,
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as if yet we had seene nothing, to binde our seruice vnto him? Can there bee more vnkindnesse,
as if yet we had seen nothing, to bind our service unto him? Can there be more unkindness,
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then in so many benefits bestowed, to gayne no good will? so many benefits to be let out,
then in so many benefits bestowed, to gain no good will? so many benefits to be let out,
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& no good wil to come in with them agayne? That wee may the more clearely see into his good will,
& no good will to come in with them again? That we may the more clearly see into his good will,
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& free mercy through his benefites, wee must bee brought backe now & then vnto our sinnes, and the iust desertes thereof.
& free mercy through his benefits, we must be brought back now & then unto our Sins, and the just deserts thereof.
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For then shal we reckon them to bee benefites in deede, when wee see what doeinges they haue succeeded, and beene ioyned withall.
For then shall we reckon them to be benefits in deed, when we see what doings they have succeeded, and been joined withal.
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Thus allayeth Moses the pride of the people of Israel, and getteth GOD his due honor among them in the ix. of Deuteronomie, Speake not thou in thy heart, (after the Lorde thy God hath cast them out before thee) saying:
Thus allayeth Moses the pride of the people of Israel, and gets GOD his due honour among them in the ix. of Deuteronomy, Speak not thou in thy heart, (After the Lord thy God hath cast them out before thee) saying:
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For my righteousnesse the Lord hath brought me in, remember and forget not, how thou prouokest the Lorde God to anger in the wildernesse, For my righteousness the Lord hath brought me in, Remember and forget not, how thou provokest the Lord God to anger in the Wilderness,
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since the day thou diddest depart out of the lande of Egypt, vntyl ye came vnto this place:
since the day thou didst depart out of the land of Egypt, until you Come unto this place:
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yee haue rebelled against the Lorde. ye have rebelled against the Lord.
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Hee calleth to minde sundry of their grieuous crāsgressiōs particularly reciting ye time & the place.
He calls to mind sundry of their grievous cransgressions particularly reciting the time & the place.
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By these rules let vs trie, who in matters of any weight laide vpō thē by the Lord, are like to returne this answere:
By these rules let us try, who in matters of any weight laid upon them by the Lord, Are like to return this answer:
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Who is the Lorde that I shoulde serue him? Euen so manie as doe finde, no sweetenesse nor tast in him by his benefites,Who is the Lord that I should serve him? Even so many as do find, no sweetness nor taste in him by his benefits,
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as are no more confirmed by his blessings, in his fatherly affection towards them: such as get thereby no strength of fayth:
as Are no more confirmed by his blessings, in his fatherly affection towards them: such as get thereby no strength of faith:
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such as do not hold themselues, the more bound vnto him: as are not the more delighted in him:
such as do not hold themselves, the more bound unto him: as Are not the more delighted in him:
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as are not the more desirous to walke worthie of him: as finde not their heart the more inyfull in him:
as Are not the more desirous to walk worthy of him: as find not their heart the more inyfull in him:
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as finde them no better minded to his law, to the which he hath set ouer his owne loue:
as find them no better minded to his law, to the which he hath Set over his own love:
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euen those I say, that dwell in the benefites, & so they haue their desire, they holde that their heauen, and their happinesse:
even those I say, that dwell in the benefits, & so they have their desire, they hold that their heaven, and their happiness:
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that looke no further then the benefite, that stay vpon it, and inquire no further whether God do loue them,
that look no further then the benefit, that stay upon it, and inquire no further whither God do love them,
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and is become a father vnto them, so as they may accounte vpon his benefites, as giftes from a louing father:
and is become a father unto them, so as they may account upon his benefits, as Gifts from a loving father:
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those that thinke themselues then to vse his benefites best, when God and all goodnesse is the furthest from their minde:
those that think themselves then to use his benefits best, when God and all Goodness is the furthest from their mind:
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those that can finde no taste in these temporall blessings, vnlesse the mention of him who giueth the taste and sauour vnto them, be indented and conditioned withall, to depart farre from them,
those that can find no taste in these temporal blessings, unless the mention of him who gives the taste and savour unto them, be indented and conditioned withal, to depart Far from them,
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for that time which they haue to vse them:
for that time which they have to use them:
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those that will neuer set their sinnes in sight, that they may further the accounte of the benefite,
those that will never Set their Sins in sighed, that they may further the account of the benefit,
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and the good will of the benefactour.
and the good will of the benefactor.
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Wee must denie this vngodlinesse, that yet demaundeth, Who is the Lord, that wee should serue him? After so long vse of his benefites.
we must deny this ungodliness, that yet demandeth, Who is the Lord, that we should serve him? After so long use of his benefits.
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Now would I knowe, where we might haue a place for them, that are lesse acquainted with him,
Now would I know, where we might have a place for them, that Are less acquainted with him,
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then they were manie yeares agoe, who haue lesse comfort in his worde, lesse Religion, lesse obedience, lesse good conuersation:
then they were many Years ago, who have less Comfort in his word, less Religion, less Obedience, less good Conversation:
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as for them that take his benefits, and with them doe warre against him, their place is taken vp alreadie in the nethermost pit,
as for them that take his benefits, and with them do war against him, their place is taken up already in the nethermost pit,
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if the Lorde giue not great repēcance:
if the Lord give not great repencance:
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therfore brethren for Gods cause let vs hasten our beeter acquaintance with him, who by benefits, hath so long time cōmended him selfe vnto vs,
Therefore brothers for God's cause let us hasten our beeter acquaintance with him, who by benefits, hath so long time commended him self unto us,
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and let it be our shame that he shoulde thus long bee a stranger vnto vs, that of so long time hath had so louing dealing with vs. Let vs ioy more in his delights, set our heartes more vpon that he commandeth, and commendeth vnto vs:
and let it be our shame that he should thus long be a stranger unto us, that of so long time hath had so loving dealing with us Let us joy more in his delights, Set our hearts more upon that he commands, and commends unto us:
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so shall we come out of their rancke, which in heart say:
so shall we come out of their rank, which in heart say:
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Who is the Lorde, that wee should serue him? Which men by his benefites, haue receiued no earnest of their saluation, no pledge of any speciall good wil, no assurance of true safetie, no delight in his loue, no more familiarite with him, nor greater comfort of him:
Who is the Lord, that we should serve him? Which men by his benefits, have received no earnest of their salvation, no pledge of any special good will, no assurance of true safety, no delight in his love, no more familiarity with him, nor greater Comfort of him:
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who are no more drawne out of the worlde, and her delightes to follow him, who hath in so sundrie giftes witnessed his good will:
who Are no more drawn out of the world, and her delights to follow him, who hath in so sundry Gifts witnessed his good will:
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called them vnto him, and pledged these as earnests, that his owne glorie abideth for them.
called them unto him, and pledged these as earnests, that his own glory Abideth for them.
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Now would I see where wee might set them, if not in his ranck who haue so often bene fetched vp from the loue of the world, by so many messengers of Gods mercie,
Now would I see where we might Set them, if not in his rank who have so often be fetched up from the love of the world, by so many messengers of God's mercy,
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and yet haue so little ioy to be aboue, and so hungerly pursue the pleasures and profites here below,
and yet have so little joy to be above, and so hungerly pursue the pleasures and profits Here below,
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as if they had neuer (no not in meditation) had the sight of any other delights.
as if they had never (not not in meditation) had the sighed of any other delights.
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The benefites then lead vs vnto the Lorde, when in them we see him to bee our father,
The benefits then led us unto the Lord, when in them we see him to be our father,
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& make the more hast to come to him hauing an eye to the endlesse life he calleth vs vnto:
& make the more haste to come to him having an eye to the endless life he calls us unto:
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comming more in desire from these things here below, and getting more holde, and more hope aboue:
coming more in desire from these things Here below, and getting more hold, and more hope above:
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shewing as well in prosperitie as aduersitie, that we are not wedded in our lust and desire,
showing as well in Prosperity as adversity, that we Are not wedded in our lust and desire,
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vnto worldly goodes, in wealth, by not beeing letted by it, to followe the way that God doeth set before vs,
unto worldly goods, in wealth, by not being letted by it, to follow the Way that God doth Set before us,
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nor yet to deale mercifully with our neighbours, and to walke humbly with them:
nor yet to deal mercifully with our neighbours, and to walk humbly with them:
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& in affliction, by holding our selues well contented, insomuch as we want not him who is a plentifull portion, and the best veritage.
& in affliction, by holding our selves well contented, insomuch as we want not him who is a plentiful portion, and the best veritage.
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The last note of vngodlinesse is this, they say, what profite shall we haue if wee call vpon him? These are no speeches of the tongue,
The last note of ungodliness is this, they say, what profit shall we have if we call upon him? These Are no Speeches of the tongue,
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as I haue saide before, but the sense of the heart.
as I have said before, but the sense of the heart.
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No man so euill that maketh not some reckoning of his prayers, howe some do value them, we cannot be ignorant.
No man so evil that makes not Some reckoning of his Prayers, how Some do valve them, we cannot be ignorant.
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The holy Ghost when he hath reproued the people, for their out warde worship in sacrisices, willeth them to call vpon the Lorde in the day of trouble, promising that he will heare them: and they shall glorifie him:
The holy Ghost when he hath reproved the people, for their out ward worship in Sacrifices, wills them to call upon the Lord in the day of trouble, promising that he will hear them: and they shall Glorify him:
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making prayer a special worship of God, and setting it before the outwarde sacrifices, in the 4. of Deut. it is made the peculiar prerogatiue of the people of God, making prayer a special worship of God, and setting it before the outward Sacrifices, in the 4. of Deuteronomy it is made the peculiar prerogative of the people of God,
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because there are none in such a case as they be, who haue their Gods so nigh them,
Because there Are none in such a case as they be, who have their God's so High them,
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as our God is nigh vnto vs, in all that we call vnto him for.
as our God is High unto us, in all that we call unto him for.
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Then must it needes be, that they are in an euill taking, that see no fruit of their prayers:
Then must it needs be, that they Are in an evil taking, that see no fruit of their Prayers:
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it being the speciall blessing of the people of God, to haue him nigh in their prayers, by graunting their petitions.
it being the special blessing of the people of God, to have him High in their Prayers, by granting their petitions.
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But for asmuch as it is sayd to be the voice and affection of the heart,
But for as as it is said to be the voice and affection of the heart,
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and no man being asked, wil giue out so slenderly of his praiers: Let vs come to a further examination of it.
and no man being asked, will give out so slenderly of his Prayers: Let us come to a further examination of it.
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The most sort of men, haue no profite by their prayers, because they make not conscience to knowe and doe those things, which the Lorde by his worde hath reuealed, to be pleasing in his sight: Whatsoeuer we aske, (sayth.
The most sort of men, have no profit by their Prayers, Because they make not conscience to know and do those things, which the Lord by his word hath revealed, to be pleasing in his sighed: Whatsoever we ask, (say.
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S. Iohn ) wee receiue of him, because we keepe his commaundements: and doe those thinges which are pleasing in his sight.
S. John) we receive of him, Because we keep his Commandments: and do those things which Are pleasing in his sighed.
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No maruail then if those be farre from hauing their prayers heard of the Lorde, who haue neither knowledge nor liking of his woorde.
No marvel then if those be Far from having their Prayers herd of the Lord, who have neither knowledge nor liking of his word.
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And a great sort of others, who in professiō haue receiued his woorde, when they want any thing,
And a great sort of Others, who in profession have received his word, when they want any thing,
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if they see meanes how to come by it, either pray not at all, but forthwith vse the meanes:
if they see means how to come by it, either pray not At all, but forthwith use the means:
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either else, if they pray, it is but of fashion, as being in their iudgement sure and safe alreadie:
either Else, if they pray, it is but of fashion, as being in their judgement sure and safe already:
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if they see no likelihodde to attaine it, being without hope, they let praier fal.
if they see no likelihood to attain it, being without hope, they let prayer fall.
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So if any thing fal out, where there was the worke of an ordinarie meane, it steppeth betweene God and his prayse,
So if any thing fall out, where there was the work of an ordinary mean, it steppeth between God and his praise,
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& darkeneth the light of prayer:
& darkeneth the Light of prayer:
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If otherwise any thing come, where prayer for want of fayth was let downe, that is put ouer to miracle or fortune:
If otherwise any thing come, where prayer for want of faith was let down, that is put over to miracle or fortune:
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therefore in heart and of experience they cannot say, that they are anie whitte beholding vnto their prayers.
Therefore in heart and of experience they cannot say, that they Are any whit beholding unto their Prayers.
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But we learne in the Booke of God, that the godly pray in matters moste harde to be brought to passe,
But we Learn in the Book of God, that the godly prey in matters most harden to be brought to pass,
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and most vnlikely in regarde of anie vsuall and ordinarie meanes: and yet are heard, and giue him the praise.
and most unlikely in regard of any usual and ordinary means: and yet Are herd, and give him the praise.
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There are named in the 107. Psalme, diuers matters that seeme to be mere casual, comming without all meanes,
There Are nam in the 107. Psalm, diverse matters that seem to be mere casual, coming without all means,
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yet prayed for, graunted, and with prayse returned to the giuer:
yet prayed for, granted, and with praise returned to the giver:
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and vnder those are all other also vnderstood, that may be thought to be as casuall.
and under those Are all other also understood, that may be Thought to be as casual.
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There is mention made of the mariners in the Sea, tossed with tempests, now hoysed vp,
There is mention made of the Mariners in the Sea, tossed with tempests, now hoised up,
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nowe plunged downe, till their heartes faile within them:
now plunged down, till their hearts fail within them:
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yet when they pray vnto the Lorde, they are heard of him, and then do they giue him thankes.
yet when they pray unto the Lord, they Are herd of him, and then do they give him thanks.
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Other casuall things are mentioned, and all comprehended.
Other casual things Are mentioned, and all comprehended.
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But in the last verse the holie Ghost, maketh it only the wise and godlie mans worke, to vnderstand this, in trueth to comprehend it,
But in the last verse the holy Ghost, makes it only the wise and godly men work, to understand this, in truth to comprehend it,
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and by true and inwarde assurance thereof to giue him the prayse for it. The vngodly therfore in ordinary things are hindred by the meanes:
and by true and inward assurance thereof to give him the praise for it. The ungodly Therefore in ordinary things Are hindered by the means:
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inextraordinarie they see nothing but chance: and therefore they say:
inextraordinarie they see nothing but chance: and Therefore they say:
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What profite shall we haue if we pray? The children of God, knewe that nothing is pure vnto them,What profit shall we have if we pray? The children of God, knew that nothing is pure unto them,
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vnlesse it be sanctified with prayer: and therefore they reforte to him in all their necessities by prayer.
unless it be sanctified with prayer: and Therefore they reforte to him in all their necessities by prayer.
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They poure their griefes into his bosome, with desire to obteine, that they might prayse his mercies,
They pour their griefs into his bosom, with desire to obtain, that they might praise his Mercies,
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and they surely finde, if they continue asking, either deliueraunce, either else a tollerable condition:
and they surely find, if they continue asking, either deliverance, either Else a tolerable condition:
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which doth assure them, that it is not in vaine to seeke the Lorde, and that the ende will be happie.
which does assure them, that it is not in vain to seek the Lord, and that the end will be happy.
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Praier for benefites, acknowledgeth God to be the giuer, and maketh prayse to bee giuen in trueth:
Prayer for benefits, acknowledgeth God to be the giver, and makes praise to be given in truth:
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not to pray to God, is to be an vtter enimie to his glorie:
not to pray to God, is to be an utter enemy to his glory:
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not to pray particularly, as necessitie requireth, is to enuie him & his praise, and the practise of Dauid (in particular considerations making his prayers and Psalmes) doeth reprooue it.
not to pray particularly, as necessity requires, is to envy him & his praise, and the practice of David (in particular considerations making his Prayers and Psalms) doth reprove it.
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The Papists take God his grace to bee throwne downe indifferently.
The Papists take God his grace to be thrown down indifferently.
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And men not experienced of his goodnesse particularly, muste needes thinke, that he hath put all thinges vnto a generall gouernment,
And men not experienced of his Goodness particularly, must needs think, that he hath put all things unto a general government,
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for as for anie particular experience, of his good will towardes them, they haue it not.
for as for any particular experience, of his good will towards them, they have it not.
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Wee must denie this vngodlinesse, that groweth by prayer, into no experience of God his goodnesse.
we must deny this ungodliness, that grows by prayer, into no experience of God his Goodness.
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Doe we thinke that any man, shall euer fafely put himselfe ouer vnto the hope of the promises, at the houre of death:
Do we think that any man, shall ever fafely put himself over unto the hope of the promises, At the hour of death:
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which all his life long, he neuer tried to be true before? Wee must also denie worldly lustes,
which all his life long, he never tried to be true before? we must also deny worldly lusts,
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and not onely those, which tende to hurt our neighbour, in bodie, goods, or good name:
and not only those, which tend to hurt our neighbour, in body, goods, or good name:
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but euen those that holde vs so in this world, as we can get no true taste in the pleasures of an other:
but even those that hold us so in this world, as we can get no true taste in the pleasures of an other:
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For we are holden captiue of worldly lustes, in one respect or other:
For we Are held captive of worldly lusts, in one respect or other:
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vntyll we become newe creatures, looking for that glory, which shall appeare at the comming of Christe.
until we become new creatures, looking for that glory, which shall appear At the coming of Christ.
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The next thing required is to liue soberly.
The next thing required is to live soberly.
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This sobrietie, is a gifte that moderateth the minde in his delights and affections, and may therefore well bee termed The moderatour of the minde.
This sobriety, is a gift that moderateth the mind in his delights and affections, and may Therefore well be termed The moderator of the mind.
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It is a gift, that doeth keepe the minde from pleasures altogether vnlawful:
It is a gift, that doth keep the mind from pleasures altogether unlawful:
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& in that these bee lawful, it keepeth a man from the excesse & abuse of thē.
& in that these be lawful, it Keepeth a man from the excess & abuse of them.
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That it is not onely restrained to the filthie desires of the flesh, may be procued in the xii.
That it is not only restrained to the filthy Desires of the Flesh, may be procued in the xii.
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to the Romans: Where the Apostle appointeth this gyfte and grace of God, to order euery man in his calling, that he take not vpon him,
to the Romans: Where the Apostle appoints this gift and grace of God, to order every man in his calling, that he take not upon him,
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but according to that measure which God hath geuen him.
but according to that measure which God hath given him.
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For in very deede, the minde of man hath many thinges, besides the filthy desires of the fleshe, too ouerturne it, wherein this gift of God hath good vse.
For in very deed, the mind of man hath many things, beside the filthy Desires of the Flesh, too overturn it, wherein this gift of God hath good use.
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It was this gift that Paule had, when as hee professed him selfe to haue learned, to bee riche, and to bee poore:
It was this gift that Paul had, when as he professed him self to have learned, to be rich, and to be poor:
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to haue beene instructed, to abounde, and also to want:
to have been instructed, to abound, and also to want:
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to to be content with all estates, and to holde hymselfe happy in them, as in a portion sent him from the Lord.
to to be content with all estates, and to hold himself happy in them, as in a portion sent him from the Lord.
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It may be thought no great gift, for a rich man to learne to be rich,
It may be Thought no great gift, for a rich man to Learn to be rich,
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yet doeth the Apostle say, it is a matter that requireth learning, and doeth ascribe it vnto Christ his worke within him.
yet doth the Apostle say, it is a matter that requires learning, and doth ascribe it unto christ his work within him.
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It is therfore worth the labour, to enter into some farther consideration, what hee should meane in this matter.
It is Therefore worth the labour, to enter into Some farther consideration, what he should mean in this matter.
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The meaning he geueth in the same place, when he saith:
The meaning he Giveth in the same place, when he Says:
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I haue learhed in what estate soeuer I am, therewith to be content. A lesson necessarie for al mē. I have learhed in what estate soever I am, therewith to be content. A Lesson necessary for all men.
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A lessō necessarie for rich men, to learne them to be riche: that is, to hold them selues contented, to remember they haue theyr bondes appointed them,
A Lesson necessary for rich men, to Learn them to be rich: that is, to hold them selves contented, to Remember they have their bonds appointed them,
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and there to acquaint their affections, to finde contentation, sufficiencie, and a ryche portion. So shal they truely be thankful to God for it.
and there to acquaint their affections, to find contentation, sufficiency, and a rich portion. So shall they truly be thankful to God for it.
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For in very deede these heartes of ours must finde them in their owne perswasion richly prouided for, ere they shal in crueth and vnfainednesse bee ioyful in the Lord.
For in very deed these hearts of ours must find them in their own persuasion richly provided for, ere they shall in crueth and vnfainednesse be joyful in the Lord.
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Let vs then learne from a contented minde to say vnto our heartes:
Let us then Learn from a contented mind to say unto our hearts:
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This is thy lot appointed thee of the Lorde, heere are thy boundes, this estate hath the Lorde distributed vnto thee, There is good cause, not onely to be content,
This is thy lot appointed thee of the Lord, Here Are thy bounds, this estate hath the Lord distributed unto thee, There is good cause, not only to be content,
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but also wel apaide with it.
but also well apaid with it.
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We must learne our heartes to be content with it, nay to take it as riche and liberal portions whatsoeuer it be,
We must Learn our hearts to be content with it, nay to take it as rich and liberal portions whatsoever it be,
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and as a barre to holde in our affections from raunging into greedy desires.
and as a bar to hold in our affections from ranging into greedy Desires.
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For our affections are as guifes, vnsatiable, that woulde neuer rest with contentation in a thing,
For our affections Are as guifes, unsatiable, that would never rest with contentation in a thing,
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but still be enflamed with the desire of more, which would stil draw and hale vs forward and so holde vs in continuall torment.
but still be inflamed with the desire of more, which would still draw and hale us forward and so hold us in continual torment.
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The remedy where of, the Lord hath appointed our owne estate whatsoeuer to be:
The remedy where of, the Lord hath appointed our own estate whatsoever to be:
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that it might appease our affections, and settle them with the rest, peace and good liking,
that it might appease our affections, and settle them with the rest, peace and good liking,
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as in the seate which our good God hath seene to be conuenient for vs, and therefore set vs in it, to finde ease, quiet, comfort and contentment therein.
as in the seat which our good God hath seen to be convenient for us, and Therefore Set us in it, to find ease, quiet, Comfort and contentment therein.
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For if thine heart be not setled in thine estate, with good liking & contentation, as in a good prouision:
For if thine heart be not settled in thine estate, with good liking & contentation, as in a good provision:
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it is vnpossible, that euer thou shouldest become thankful for it.
it is unpossible, that ever thou Shouldst become thankful for it.
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For to seeme to ioy without ioy, is to play ye hypocrite, & to dissemble wt God.
For to seem to joy without joy, is to play you hypocrite, & to dissemble with God.
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We must therfore take our selues to be riche already, and let goe this desire to be riche:
We must Therefore take our selves to be rich already, and let go this desire to be rich:
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For as Paule saith, They that desire to be riche, fall into snares & noysome lustes, which drowne men in perdition & destruction, which while some haue lusted after, they haue erred from the faith. For as Paul Says, They that desire to be rich, fallen into snares & noisome lusts, which drown men in perdition & destruction, which while Some have lusted After, they have erred from the faith.
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Wee muste let goe the seeking greedly after that we haue found already:
we must let go the seeking greedly After that we have found already:
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for there is riches & sufficient treasures in euery estate, which must be founde out of vs to quenche this desire to bee riche.
for there is riches & sufficient treasures in every estate, which must be found out of us to quench this desire to be rich.
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Let vs learne to be content with our estate, and to hold that as a certaine rule,
Let us Learn to be content with our estate, and to hold that as a certain Rule,
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for he that hath no sure rule, shalbe so tossed of his affections, & so carried hither & thither,
for he that hath no sure Rule, shall so tossed of his affections, & so carried hither & thither,
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as he shal neuer finde a time to say, it behooueth me to hold my selfe here within my bondes.
as he shall never find a time to say, it behooveth me to hold my self Here within my bonds.
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Let euery man with S. Paul, learne therfore to be rich, & to take vp good liking of his condition and estate,
Let every man with S. Paul, Learn Therefore to be rich, & to take up good liking of his condition and estate,
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and take heede he conuey not the title of true thankfulnesse from his God, while the vnquiet desire of encreasing his condition, stealeth all comfort, which must be matter of true thankfulnes, from his present estate.
and take heed he convey not the title of true thankfulness from his God, while the unquiet desire of increasing his condition, steals all Comfort, which must be matter of true thankfulness, from his present estate.
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But we must learne also with Paule to bee poore, as well as to be riche,
But we must Learn also with Paul to be poor, as well as to be rich,
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for he had learned, and wee muste in what estate soeuer wee bee, therewith to bee contented.
for he had learned, and we must in what estate soever we be, therewith to be contented.
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And this contentation of mindeis a medicine for coue tousnes, as the Apostle testifieth, saying: Let your conuersation be without couctousnesse, being content with that you haue.
And this contentation of mindeis a medicine for cove tousnes, as the Apostle Testifieth, saying: Let your Conversation be without couctousnesse, being content with that you have.
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The riche man must bee learned to bee poore, enen to be ready with contentation of heart to goe vnder a poore estate,
The rich man must be learned to be poor, enen to be ready with contentation of heart to go under a poor estate,
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and to assure him selfe to finde the Lordes blessing and comfort in it.
and to assure him self to find the lords blessing and Comfort in it.
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Hee must in his riches take out this lesson, & schoole himselfe herein, & by exercise and meditation acquaint his minde to the liking of a lower estate,
He must in his riches take out this Lesson, & school himself herein, & by exercise and meditation acquaint his mind to the liking of a lower estate,
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yf the Lorde shoulde be so good: hoping to finde the Lorde very good vnto him in the same.
if the Lord should be so good: hoping to find the Lord very good unto him in the same.
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Behold a meditation in riches, & a lesson that is of all men to be studied,
Behold a meditation in riches, & a Lesson that is of all men to be studied,
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and not that onely, but learned also, & taken out:
and not that only, but learned also, & taken out:
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that yf theyr estate shoulde yet bee poorer, they shoulde perswade them selues to finde the Lord good vnto them, in that their condition,
that if their estate should yet be Poorer, they should persuade them selves to find the Lord good unto them, in that their condition,
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and therefore before to make theyr reckoning of a poorer estate, by much meditation of it,
and Therefore before to make their reckoning of a Poorer estate, by much meditation of it,
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and yet a rich blessing in that notwithstanding, euen a quiet & a contented minde.
and yet a rich blessing in that notwithstanding, even a quiet & a contented mind.
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And this would further the account of our present estate, when we should assure our selues, of a very good portion & plentiful,
And this would further the account of our present estate, when we should assure our selves, of a very good portion & plentiful,
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yf our estate were yet lower.
if our estate were yet lower.
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Neither ought we so to learne it, as a lesson not likely to come to prartice:
Neither ought we so to Learn it, as a Lesson not likely to come to prartice:
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but as one, whose practice were not like to be deferred. This lesson hath in it, a very necessarie vse to trie vs by.
but as one, whose practice were not like to be deferred. This Lesson hath in it, a very necessary use to try us by.
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For whatsouer hee bee, that cannot beare a lowe estate layde vpon hym by the Lorde:
For whatsoever he be, that cannot bear a low estate laid upon him by the Lord:
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yf he haue an higher, he wil abuse that in like maner. For he that is ashamed of pouertie, wilbe proude of wealth.
if he have an higher, he will abuse that in like manner. For he that is ashamed of poverty, will proud of wealth.
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Hee that is vnpatient when he is humbled: wil be insolēr, when he is exalted.
He that is unpatient when he is humbled: will be insolenr, when he is exalted.
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For what can bynde him to true duetie, if it be not conscience vnto GOD? which yf hee dare dispence withal in pouertie, he wyl not greatly regarde in aboundaunce.
For what can bind him to true duty, if it be not conscience unto GOD? which if he Dare dispense withal in poverty, he will not greatly regard in abundance.
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Thus we see for a man to learne to be rich, it is expedient hee learne to bee poore.
Thus we see for a man to Learn to be rich, it is expedient he Learn to be poor.
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For a man to learne to bee honourable, it is required hee learned with pacience and contentation, to goe vnder an estate without honour.
For a man to Learn to be honourable, it is required he learned with patience and contentation, to go under an estate without honour.
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This sobrietie then, that keepeth the mind from being ouercharged, and drunken with the desire of a better estate:
This sobriety then, that Keepeth the mind from being overcharged, and drunken with the desire of a better estate:
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is principally and chiefly required in a Christian, yet rea cheth it further, and conteyneth within it those, who albeit they bee not greatly seekyng after an other or better estate,
is principally and chiefly required in a Christian, yet rea Cheth it further, and Containeth within it those, who albeit they be not greatly seeking After an other or better estate,
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yet be they too much wrapped and intangled, in the cares and delights of that they already haue.
yet be they too much wrapped and entangled, in the Cares and delights of that they already have.
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This doeth the Apostle note vnto vs:
This doth the Apostle note unto us:
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in the first to the Cor. This I say brethren, because the time is short hereafter, that both they whiche haue wyues, bee as though they haue none: in the First to the Cor. This I say brothers, Because the time is short hereafter, that both they which have wives, be as though they have none:
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and they that weepe, as though they wept not: and they that reioyse, as though they reioysed not:
and they that weep, as though they wept not: and they that rejoice, as though they rejoiced not:
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and they that buye, as though they possessed not: And they that vse this worlde, as though they vsed it not:
and they that buy, as though they possessed not: And they that use this world, as though they used it not:
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for the fashion of the world goeth away. for the fashion of the world Goes away.
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And hee doeth not onely open the disease, but also geue vs the remedy of it:
And he doth not only open the disease, but also give us the remedy of it:
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the consideration of the shortnesse of this life, and the speedy passage thereof.
the consideration of the shortness of this life, and the speedy passage thereof.
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Whiche hee woulde haue to season our ioy, to season our delightes, euen our bying and sellyng.
Which he would have to season our joy, to season our delights, even our buying and selling.
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As yf hee shoulde say, there were no place of ryght ioy, ryght griefe, true hying, true sellyng, where the consideration of the shortnesse of this lyfe, and the step of ye other did not step in, to moderat the ioy, the griefe, the bying & selling the cares that doe accompanie a married estate.
As if he should say, there were no place of right joy, right grief, true hying, true selling, where the consideration of the shortness of this life, and the step of the other did not step in, to moderate the joy, the grief, the buying & selling the Cares that do accompany a married estate.
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Howe needefull it is that we should (euen in lawfull thinges) haue our affections temperate:
Howe needful it is that we should (even in lawful things) have our affections temperate:
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The parable in the foureteenth of Luke doth apparanclie declare.
The parable in the foureteenth of Lycia does apparanclie declare.
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Where they that are bidde to the Supper make their excuses, only by those thynges that of them selues are lawfull and permitted. Where they that Are bid to the Supper make their excuses, only by those things that of them selves Are lawful and permitted.
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For it is lawful to buye a Farme, it is lawful to prooue Oxen, it is lawful to marry, and to be married:
For it is lawful to buy a Farm, it is lawful to prove Oxen, it is lawful to marry, and to be married:
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Yet it is saide that rather the basest of the people, shalbe compelled to enter in,
Yet it is said that rather the Basest of the people, shall compelled to enter in,
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then that these (who haue been bid and are hyndred by these thinges) (though in themselues not vnlawful) should caste of the Supper.
then that these (who have been bid and Are hindered by these things) (though in themselves not unlawful) should cast of the Supper.
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Wee see then howe needeful this sobrietie is, that keepeth vs frō surfetting with these transitorie things.
we see then how needful this sobriety is, that Keepeth us from surfeiting with these transitory things.
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The very Ethnickes hane found & taught that there is a blessing, which a good men hathmay iynde in euery estate. Seneca hath these woordes:
The very Ethnics have found & taught that there is a blessing, which a good men hathmay iynde in every estate. Senecca hath these words:
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Assuescendum ita { que } conditioni suae, nihiltam acerbum, in quo non aequs animus solatiū inueniet. Assuescendum ita { que } conditioni suae, nihiltam acerbum, in quo non aequs animus solatiū inveniet.
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If Heathēmen founde ioy in euery estate, by custome and contimiance, shall we finde none, who haue the promise of our GOD, for special blessinges and asistaunce.
If Heathemmen found joy in every estate, by custom and contimiance, shall we find none, who have the promise of our GOD, for special blessings and assistance.
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Let vs answere our affections, which will not heare of our abusing: as Dauid did Michol, the daughter of Saule. 2. Sam. 6:
Let us answer our affections, which will not hear of our abusing: as David did Michal, the daughter of Saule. 2. Sam. 6:
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who scornfully checking hym, that hee had so abased himselfe, in bringing home the Arke of the Lorde,
who scornfully checking him, that he had so abased himself, in bringing home the Ark of the Lord,
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and that before the maides of his seruauntes, receiued this answeare from him:
and that before the maids of his Servants, received this answer from him:
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it was before the Lord, who chose me rather then thy father, and al his house:
it was before the Lord, who chosen me rather then thy father, and all his house:
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and commaunded me to bee ruler ouer all the people of the Lorde:
and commanded me to be ruler over all the people of the Lord:
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and therefore I wil yet be more byle then this, and wilbe lowe in my owne sight:
and Therefore I will yet be more boil then this, and will low in my own sighed:
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and of the very same maide seruants which thou hast spoken of, shall I be had in honour.
and of the very same maid Servants which thou hast spoken of, shall I be had in honour.
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Let vs, I say, answeare our affections, and say, it is before him, and for him, of whom we holde all:
Let us, I say, answer our affections, and say, it is before him, and for him, of whom we hold all:
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let vs say, wee are yet ready to be more vile and lowly, if neede require,
let us say, we Are yet ready to be more vile and lowly, if need require,
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and our God see it so good:
and our God see it so good:
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for wee must cheyne vp our affections, with consideration that our bondes are limitted vnto vs,
for we must chain up our affections, with consideration that our bonds Are limited unto us,
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and that wee are ready to be abased, yf suche a condition shoulde he layd vpon vs, from the Lord.
and that we Are ready to be abased, if such a condition should he laid upon us, from the Lord.
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Let vs learne in the feare of God, to take vp our affections, from pursuyng these delights, remēbryng that ye lord hath pledged himselfe for assurance of a sufficient prouision:
Let us Learn in the Fear of God, to take up our affections, from pursuing these delights, remembering that the lord hath pledged himself for assurance of a sufficient provision:
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Let your conuersation be without couetousnesse, for it is saide: I wyll not leaue thee, nor forsake thee. Let your Conversation be without covetousness, for it is said: I will not leave thee, nor forsake thee.
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If wee had but the woorde of some wealthie man, to assure vnto vs a sufficiencie,
If we had but the word of Some wealthy man, to assure unto us a sufficiency,
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howe woulde it comfort our hartes, and lessen our labours and cares? Beholde the woordes of the highest for him that is content with that he hath:
how would it Comfort our hearts, and lessen our labours and Cares? Behold the words of the highest for him that is content with that he hath:
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yf this will not mooue vs, let vs remember that in the eight of Luke: there is mention made of a cursed kind of grounde, that receiued the precious seede of Gods worde into it:
if this will not move us, let us Remember that in the eight of Lycia: there is mention made of a cursed kind of ground, that received the precious seed of God's word into it:
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but either riches, cares, or voluptuous lyfe, doeth so choake it, as there commeth no fruite of it.
but either riches, Cares, or voluptuous life, doth so choke it, as there comes no fruit of it.
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And yf this wil not preuayle with vs, let vs cal to mind the watchwoorde that is geuen vs by out Sauiour Christe in the 21. of Luke: Take heede least at any time your heartes bee• oppressed with surfeiting and drunkennesse, and cares of this life.
And if this will not prevail with us, let us call to mind the watchwoorde that is given us by out Saviour Christ in the 21. of Lycia: Take heed lest At any time your hearts bee• oppressed with surfeiting and Drunkenness, and Cares of this life.
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Now if ther• happen to bee any, who beeing weery with the burden of theyr weaknesse, in this par• shal become earnest suters vnto the Lorde, to preuaile against theyr corruption in this behalfe:
Now if ther• happen to be any, who being weary with the burden of their weakness, in this par• shall become earnest Suitors unto the Lord, to prevail against their corruption in this behalf:
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let them assure them selues that the vnfeigned petition and prayer of a man loaden with the burden of his want, being continued:
let them assure them selves that the unfeigned petition and prayer of a man loaded with the burden of his want, being continued:
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cannot returne emptie from that GOD, who by name calleth out suche, to come vnto him, with promise that hee wyll heare them.
cannot return empty from that GOD, who by name calls out such, to come unto him, with promise that he will hear them.
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Therefore to conclude this matter of sobrietie, let our lot geuen vs of the Lorde, be our limitte, let a lower estate be wel digested by meditation:
Therefore to conclude this matter of sobriety, let our lot given us of the Lord, be our limit, let a lower estate be well digested by meditation:
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let GOD his assurarmce bee sufficient, let his threatnings feare vs: let his promise (yf wee bee weery) incourage vs. To liue righteously, is so to order our life, as euery man may haue his owne at our hands:
let GOD his assurarmce be sufficient, let his threatenings Fear us: let his promise (if we be weary) encourage us To live righteously, is so to order our life, as every man may have his own At our hands:
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for iustice is a vertue that geueth to euery mā his due. The lord to maintaine brotherly loue among his, hath made one the storehouse of necessaries, for another:
for Justice is a virtue that Giveth to every man his endue. The lord to maintain brotherly love among his, hath made one the storehouse of necessaries, for Another:
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So is the welfare of euery man laid out of himself, that loue may by such means rather bee mayntained.
So is the welfare of every man laid out of himself, that love may by such means rather be maintained.
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Hee that is in the place of iustice & iudgement, is to remember, that he geue to euery man his owne.
He that is in the place of Justice & judgement, is to Remember, that he give to every man his own.
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For the Fatherlesse, in his good cause, hath the ryght of a father in him: The widowe, of an husbande:
For the Fatherless, in his good cause, hath the right of a father in him: The widow, of an husband:
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the blinde and ignorant man, that cannot discerne where the helpe of his cause lieth, hath the right and title of an eye in him: the oppressed of a Patrone.
the blind and ignorant man, that cannot discern where the help of his cause lies, hath the right and title of an eye in him: the oppressed of a Patron.
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Thus doeth Iob cleere himselfe, in the 29. of Iob. I deliuered the poore that cried, and the fatherlesse, and hym that had none to helpe him, the blessing of him that was ready to peryshe, came vppon me,
Thus doth Job clear himself, in the 29. of Job I Delivered the poor that cried, and the fatherless, and him that had none to help him, the blessing of him that was ready to perish, Come upon me,
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and I caused the widowes hart to reioyce, I was the eie to the blind & feete to the lame, I was a father to the poore,
and I caused the Widows heart to rejoice, I was the eye to the blind & feet to the lame, I was a father to the poor,
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and when I knewe not the cause, I sought it out diligently:
and when I knew not the cause, I sought it out diligently:
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I brake the iawes of the vnrighteous man, & pluckt the pray out of his teeth. I brake the Jaws of the unrighteous man, & plucked the prey out of his teeth.
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Thus did Iob discharge him, of the defence hee did owe vnto them: lendyng his eye vnto the blind.
Thus did Job discharge him, of the defence he did owe unto them: lending his eye unto the blind.
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to spie out the right of his cause:
to spy out the right of his cause:
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and his hande to the oppressed, to plucke the pray out of the vnrightecus mans teeth.
and his hand to the oppressed, to pluck the pray out of the vnrightecus men teeth.
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Mare and besides this, the whole land hath title, to a defence and saftie by them fromsinne.
Mare and beside this, the Whole land hath title, to a defence and safety by them fromsinne.
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Forsimre and wickednes vnpunished, ••keth the lande giltie of blood, and bringeth the wrath of GOD vpon it.
Forsimre and wickedness unpunished, ••keth the land guilty of blood, and brings the wrath of GOD upon it.
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Which wee haue notably prooued vnto vs, in the 21. of Dent. A man is founde dead, it is not knowen who sine him, the elders and iudges must come foorth,
Which we have notably proved unto us, in the 21. of Dent. A man is found dead, it is not known who sine him, the Elders and judges must come forth,
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and measure to the Cities, that are rounde about hym that is slayne:
and measure to the Cities, that Are round about him that is slain:
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the Elders of the Citie next to the slayne man, must take a Heyfer out of the droue,
the Elders of the city next to the slain man, must take a Heifer out of the drove,
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and bring it into a stony valley, and strike of the Heyfers necke: and washe theyr hands ouer the Heifer that is beheaded, & testifie, & say:
and bring it into a stony valley, and strike of the Heifers neck: and wash their hands over the Heifer that is beheaded, & testify, & say:
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Our hands haue not shed this blood, neyther haue our eyes seene it: Our hands have not shed this blood, neither have our eyes seen it:
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O Lord be merciful to thy people Israell, and lay no innocent blood to the charge of thy People Israel,
Oh Lord be merciful to thy people Israel, and lay no innocent blood to the charge of thy People Israel,
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and so the blood shalbe forgeuen them: so shal yee take away crie of the innocent blood. and so the blood shall forgiven them: so shall ye take away cry of the innocent blood.
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This care and prayer was there, to vnburden the lande of blood:
This care and prayer was there, to unburden the land of blood:
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euen when the malefactour coulde not be founde, and this confessing of a kinde of guiltinesse, in the Elders and Iudges, next vnto that Citie:
even when the Malefactor could not be found, and this confessing of a kind of guiltiness, in the Elders and Judges, next unto that city:
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for that (yf iustice had beene straightly looked vnto by them) it is credible, the malefactor durst not haue approched so neare.
for that (if Justice had been straightly looked unto by them) it is credible, the Malefactor durst not have approached so near.
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Thus woulde the Lord teache vs, that wickednesse vnpunished, crieth out against the 〈 ◊ 〉 wherein it is committed.
Thus would the Lord teach us, that wickedness unpunished, cries out against the 〈 ◊ 〉 wherein it is committed.
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Nowe seeing by the expresse commaundement of God, there was suche care taken to purge the land of murder,
Now seeing by the express Commandment of God, there was such care taken to purge the land of murder,
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or manslaughter, when the authour thereof was vnknowen:
or manslaughter, when the author thereof was unknown:
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And that not otherwyse, then by sacrifice, prayer, and solempne protestation before the Lorde, of theyr innocencie, eyther for doeyng it,
And that not otherwise, then by sacrifice, prayer, and solemn protestation before the Lord, of their innocence, either for doing it,
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or seeing it done, they were discharged of the daunger thereof:
or seeing it done, they were discharged of the danger thereof:
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What conscience and care ought yee, and all other that sit in iudgemēt, to haue, that you make not your selues,
What conscience and care ought ye, and all other that fit in judgement, to have, that you make not your selves,
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and this lande guiltie of the blood, by winking at sinne and wickednes:
and this land guilty of the blood, by winking At sin and wickedness:
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especially, by letting the murtherer that is manyfest escape you? And yf the whole land, (where wickednesse committed against the second Table, is winked at) bee founde guiltie of the blood:
especially, by letting the murderer that is manifest escape you? And if the Whole land, (where wickedness committed against the second Table, is winked At) be found guilty of the blood:
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wee stande in greater danger of that iniquitie that directly concerneth the glory of God: I meane the offences doone against religion, and the true woorshyp of GOD:
we stand in greater danger of that iniquity that directly concerns the glory of God: I mean the offences done against Religion, and the true woorshyp of GOD:
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And the whole lande, is to looke for defence against so great daunger, at the Magistrate his hande.
And the Whole land, is to look for defence against so great danger, At the Magistrate his hand.
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And because it is a duetie they owe vnto vs, it standeth them vpon to seeke the peace of their owne conscience, in that calling:
And Because it is a duty they owe unto us, it Stands them upon to seek the peace of their own conscience, in that calling:
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which cannot be other wife compassed, then in the true discharge of that: which is det and due on theyr behalfe.
which cannot be other wife compassed, then in the true discharge of that: which is debt and due on their behalf.
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That which is recorded in the 22. of Iosua, doth notably direct magistrates, with what care and vigilancie, they are to deale against corruption, in the worship of God.
That which is recorded in the 22. of Iosua, does notably Direct Magistrates, with what care and vigilancy, they Are to deal against corruption, in the worship of God.
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It is woorth the notyng to obserue, howe they were afrayde of the Altar erected by Iordan: insomuche that they geathered them togeather, to goevy to warre against theyr brethren,
It is worth the noting to observe, how they were afraid of the Altar erected by Iordan: insomuch that they gathered them together, to goevy to war against their brothers,
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so soone as they heard, that an Altar was builded in that place: Albeit their brethren had no ill meaning in that matter.
so soon as they herd, that an Altar was built in that place: Albeit their brothers had no ill meaning in that matter.
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Naye as afterward they doe professe, their meaning therin was very good & godly:
Nay as afterwards they do profess, their meaning therein was very good & godly:
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but cōscience of duty, & experiēce of plagues, where suche offences as there they feared, had escaped without punishment:
but conscience of duty, & experience of plagues, where such offences as there they feared, had escaped without punishment:
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made them ielous ouer euery occasiō, & afrayd of euery light suspition: as appeareth by the speache, which they had to theyr brethren:
made them jealous over every occasion, & afraid of every Light suspicion: as appears by the speech, which they had to their brothers:
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Haue we to litle (say they) for the wickednesse of Peor, whereof wee are not cleansed vnto this day? yee are turned this day from the Lord: Have we to little (say they) for the wickedness of Peor, whereof we Are not cleansed unto this day? ye Are turned this day from the Lord:
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and euen to morowe hee wyll be wroth, with all the congregation of Israell.
and even to morrow he will be wroth, with all the congregation of Israel.
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Did not Achan trespasse greatly, in the execrable thing, and wrath fel on all the congregation of Israel,
Did not achan trespass greatly, in the execrable thing, and wrath fell on all the congregation of Israel,
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and this man alone perished not in his wickednes. The Lorde put it into the minde of our magistrates, in lyke maner:
and this man alone perished not in his wickedness. The Lord put it into the mind of our Magistrates, in like manner:
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that when soeuer they shall heare of an Aultar erected, in any secrete corner of this land,
that when soever they shall hear of an Altar erected, in any secret corner of this land,
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& false worshyp vsed, they make no delay, vntyll they haue seene the offence punished.
& false worship used, they make no Delay, until they have seen the offence punished.
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Wee see thē, what cause magistrates haue to watch ouer euill, and what occasion wee haue to commend them to God, by feruent prayer, that they may sincerely serue the Lorde, in so great a callyng, leaste the whole lande shoulde be araigned,
we see them, what cause Magistrates have to watch over evil, and what occasion we have to commend them to God, by fervent prayer, that they may sincerely serve the Lord, in so great a calling, jest the Whole land should be arraigned,
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before the iudgement seate of the highest, and all found guiltie of much blood, outrage, and Idolatrie, which hath long laide vpon the land vnpunyshed:
before the judgement seat of the highest, and all found guilty of much blood, outrage, and Idolatry, which hath long laid upon the land unpunished:
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which plague, the Lorde in mercy keepe farre from vs. Iustice and Iudgement, they are the strong holdes, and fenced places of this land, they are the keyes of our Countrey.
which plague, the Lord in mercy keep Far from us justice and Judgement, they Are the strong holds, and fenced places of this land, they Are the keys of our Country.
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they keepe vs better then all the Blockehouses, or places of defence wheresoeuer:
they keep us better then all the Blockhouses, or places of defence wheresoever:
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they are better able to encounter with our enimies, then any garyson of men, howe well practised soeuer they may bee.
they Are better able to encounter with our enemies, then any garyson of men, how well practised soever they may be.
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But contrarywise, the neglect of iustice, is woorse then rebellion:
But contrariwise, the neglect of Justice, is Worse then rebellion:
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it pulleth Princes out of theyr thrones, maketh the lande cast out her inhabitants, ioyneth with forra ne power, openeth the gates of all our castles and houldes, taketh the weapon from the warriour, taketh the hart from the valiant Souldier, wisdome and forecast from the wise Coūcellour, poisoneth al our munitiō.
it pulls Princes out of their thrones, makes the land cast out her inhabitants, Joineth with forra ne power, Openeth the gates of all our Castles and holds, Takes the weapon from the warrior, Takes the heart from the valiant Soldier, Wisdom and forecast from the wise Counselor, poisoneth all our munition.
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And in the fifth of Esai, The Lorde vnder the similitude of a Vine, doeth most liuely declare,
And in the fifth of Isaiah, The Lord under the similitude of a Vine, doth most lively declare,
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how he wil deale with his people, when iudgement and righteousnesse can not be founde among them.
how he will deal with his people, when judgement and righteousness can not be found among them.
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He wil breake downe the wal thereof, and it shalbe troden downe, he will take away the hedge, and shalbe eaten vp.
He will break down the wall thereof, and it shall trodden down, he will take away the hedge, and shall eaten up.
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It is our part therefore to pray for our magistrates, & those that be in place of iustice, that they may looke to the cause of the Widowe, Fatherlesse,
It is our part Therefore to pray for our Magistrates, & those that be in place of Justice, that they may look to the cause of the Widow, Fatherless,
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and oppressed, that they may purge the lande of blood, by takyng punishmēt vpō malefactours: that they may haue courage and the feare of GOD, that they may hate couetousnesse,
and oppressed, that they may purge the land of blood, by taking punishment upon malefactors: that they may have courage and the Fear of GOD, that they may hate covetousness,
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so that our Prince may sit sure among vs, our holdes strongly fortified, our hedges still vpholden, that we may long inioy peace, to the better honouryng of our God.
so that our Prince may fit sure among us, our holds strongly fortified, our hedges still upholden, that we may long enjoy peace, to the better honouring of our God.
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And theyr owne safetie doeth require great care in this behalfe.
And their own safety doth require great care in this behalf.
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Shalt thou reigne (saith the Prophet to Iehoikim ) because thou closest thy selfe in Cedar? Did not thy father eate, drinke, Shalt thou Reign (Says the Prophet to Jehoiakim) Because thou closest thy self in Cedar? Did not thy father eat, drink,
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and prosper, whē he executed iustice and iudgement? when he iudged the cause of the poore hee prospered:
and prosper, when he executed Justice and judgement? when he judged the cause of the poor he prospered:
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was not this because he knewe me (saith the Lorde) but thine eies, and thy heart, are only for the couetousnesse, and for oppression:
was not this Because he knew me (Says the Lord) but thine eyes, and thy heart, Are only for the covetousness, and for oppression:
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therfore thus sayth the Lorde of Iehoikim, he shalbe buried as an Asse is buried. The Lawier he must deale iustly, & geue euery man his owne:Therefore thus say the Lord of Jehoiakim, he shall buried as an Ass is buried. The Lawyer he must deal justly, & give every man his own:
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for hee is the liuing lande marke, that limitteth men their inheritaunce, that pointeth out their right and title,
for he is the living land mark, that limitteth men their inheritance, that pointeth out their right and title,
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howe farre it goeth, and so breaketh controuersie, and telleth euery one in his doubtful cause, where his clayme and title lieth, what lawe and equitie wil beare him in,
how Far it Goes, and so breaks controversy, and Telleth every one in his doubtful cause, where his claim and title lies, what law and equity will bear him in,
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and where it will forsake him.
and where it will forsake him.
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Hee (I say) is a liuing lande marke, that by true opening of the lawes, boundeth euery man within the compasse of his owne title.
He (I say) is a living land mark, that by true opening of the laws, bounds every man within the compass of his own title.
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And because of that, doeth highly deserue of the common wealth, as a most necessarie, and profitable member thereof.
And Because of that, doth highly deserve of the Common wealth, as a most necessary, and profitable member thereof.
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Suche men are the common treasure house of the Lord, whereunto the euidences of euery man are committed:
Suche men Are the Common treasure house of the Lord, whereunto the evidences of every man Are committed:
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and they put in trust withall, to reserue for euery man his title:
and they put in trust withal, to reserve for every man his title:
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that when hee is incombred for his right, they shoulde out of that Treasure house, of the lawe, bryng good euidence for him,
that when he is encumbered for his right, they should out of that Treasure house, of the law, bring good evidence for him,
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and so foorthwith, cleare his innocencie.
and so forthwith, clear his innocence.
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The lawe is the house of euery man, where beeing tossed with many stormes abroade, hee findeth a place to hide his head in,
The law is the house of every man, where being tossed with many storms abroad, he finds a place to hide his head in,
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and beyng in safetie, doeth boldly contemne both winde and weather, & quietly take his rest.
and being in safety, doth boldly contemn both wind and weather, & quietly take his rest.
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For being tossed with iniuries, either in body, goodes, or name, we haue no house of refuge, & rest beside ye law:
For being tossed with injuries, either in body, goods, or name, we have no house of refuge, & rest beside you law:
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no sanctuarie in our vniust vexation, besides that.
no sanctuary in our unjust vexation, beside that.
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The place which they serue GOD in, who are ministers of the lawe, is very high and honourable:
The place which they serve GOD in, who Are Ministers of the law, is very high and honourable:
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the good they may doe, very muche, yf GOD geue them conscience and care of it.
the good they may do, very much, if GOD give them conscience and care of it.
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The hurt in lyke manner, is exceeding great, where the feare of God doeth not rule.
The hurt in like manner, is exceeding great, where the Fear of God doth not Rule.
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For is it not a merueilous mischiefe to remooue the landmarke of any man? It is that sinne, that had a solemne curse, called for against it, by the ministerie of the Leuites, whereunto al the people were commaunded to saye, Amen.
For is it not a marvelous mischief to remove the landmark of any man? It is that sin, that had a solemn curse, called for against it, by the Ministry of the Levites, whereunto all the people were commanded to say, Amen.
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And what diuersitie or difference is there betweene him, that setteth in the lande marke, and so boundeth a man shorter:
And what diversity or difference is there between him, that sets in the land mark, and so bounds a man shorter:
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and him, that eyther by wresting of the lawe, or hyding the true meaning of it, is an occasion of cuttyng short,
and him, that either by wresting of the law, or hiding the true meaning of it, is an occasion of cutting short,
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or empayring the true Title of any man? Euery man wil graunt, that yf a man of no conscience, had the custodie of all the Euidences of this lande, hee might doe muche mischiefe, by cancellyng, crossing, interlining, putting in and out, at his pleasure, hidyng,
or impairing the true Title of any man? Every man will grant, that if a man of no conscience, had the custody of all the Evidences of this land, he might do much mischief, by cancelling, crossing, interlining, putting in and out, At his pleasure, hiding,
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or shewyng, renting, or reseruing, as him lusteth.
or show, renting, or reserving, as him Lusteth.
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And is not this perfourmed, whyle the lawe is made to speake, that they knewe in trueth it did neuer meane:
And is not this performed, while the law is made to speak, that they knew in truth it did never mean:
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and too burye that in silence, which it was appointed to geue testimony and witnesse vnto? And if all this were nothyng, what can bee so miserable,
and too bury that in silence, which it was appointed to give testimony and witness unto? And if all this were nothing, what can be so miserable,
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as when a man hath ben al the day abrode, in the stormes, and tempestes, at night when he commeth home, hee shal finde his house in that case, that it can neither holde out wind nor rayne? And do not many, who are forced by reason of the Stormes and Tempestes abroade, to take them to this their house and harborowe, I meane the Law:
as when a man hath been all the day abroad, in the storms, and tempests, At night when he comes home, he shall find his house in that case, that it can neither hold out wind nor rain? And do not many, who Are forced by reason of the Storms and Tempests abroad, to take them to this their house and harborowe, I mean the Law:
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finde the tempest often as grieuous there, as before they dyd in the playne? woulde to God there were none turned out of theyr owne doores in the middest of the storme, without any hope at all of harborowe from thence? or if a man that had ben dogged, to his owne doores, by Theeues,
find the tempest often as grievous there, as before they did in the plain? would to God there were none turned out of their own doors in the midst of the storm, without any hope At all of harborowe from thence? or if a man that had been dogged, to his own doors, by Thieves,
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& hauing gotten his house vpon his head, beginneth to breath himselfe, and reioyse, for his good escape, thinking all to be safe, and suspecting no harme:
& having got his house upon his head, begins to breath himself, and rejoice, for his good escape, thinking all to be safe, and suspecting no harm:
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who coulde sufficiently bewayle him, if in the middest of his Triumphe, they bee founde in his owne house, that fall vppon him,
who could sufficiently bewail him, if in the midst of his Triumph, they be found in his own house, that fallen upon him,
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and murther him? And is not the lawe, the house of the troubled, and vexed man? Yea, Westminster Hal is the poore mans house.
and murder him? And is not the law, the house of the troubled, and vexed man? Yea, Westminster Hal is the poor men house.
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And therefore doeth he pay taxe, and subsidies, that it might bee an house of defence vnto him, able to keepe out winde and weather, how tempestious soeuer.
And Therefore doth he pay Tax, and subsidies, that it might be an house of defence unto him, able to keep out wind and weather, how tempestuous soever.
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If a man that is oppressed, and wronged abroade, in anye part of this lande, shall bring his matter vnto hearyng at Westminster Hall, looke that yee bee good vnto him in his owne house, let him take no harme at home:
If a man that is oppressed, and wronged abroad, in any part of this land, shall bring his matter unto hearing At Westminster Hall, look that ye be good unto him in his own house, let him take no harm At home:
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His griefe is great enough abroade.
His grief is great enough abroad.
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It hath alwayes, euen by the lawes of man, beene counted an haynous offence, to vexe and annoy a man in his owne house.
It hath always, even by the laws of man, been counted an heinous offence, to vex and annoy a man in his own house.
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What ye thynke of the matter, I cannot tell, this I am assured of, it is his due, to be well dealt withal there,
What you think of the matter, I cannot tell, this I am assured of, it is his endue, to be well dealt withal there,
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and yee are to answeare the Lorde, not onely for denying, but also for delaying and deferring of iudgement.
and ye Are to answer the Lord, not only for denying, but also for delaying and deferring of judgement.
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For why? the man hath right and title, in his good cause, vnto as speedie a dispatche at your handes, as possibly may be had.
For why? the man hath right and title, in his good cause, unto as speedy a dispatch At your hands, as possibly may be had.
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And therefore Iob professed, that hee had not weeried the eyes of the wydowe, with waytyng long for helpe, before it came.
And Therefore Job professed, that he had not wearied the eyes of the widow, with waiting long for help, before it Come.
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It is a true saying of that Heathen man: Bis dat, qui citò dat, He doubleth his gift, that geueth it speedily.
It is a true saying of that Heathen man: Bis that, qui citò that, He doubles his gift, that Giveth it speedily.
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It was a griefe to Iethro, Moses his father in lawe, to see the people stande from morning to euening about Mose, waiting for the dispatch.
It was a grief to Jethro, Moses his father in law, to see the people stand from morning to evening about Mose, waiting for the dispatch.
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How would, hee haue taken it, if hee had seene men, (which commonly happeneth heere among vs) to waite frō tearme to tearme,
How would, he have taken it, if he had seen men, (which commonly Happeneth Here among us) to wait from term to term,
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nay from yeere to yeere?
nay from year to year?
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Wee are all of vs seuerally, to deale righteously with our brethren, in all our conuersation with them,
we Are all of us severally, to deal righteously with our brothers, in all our Conversation with them,
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and thereby declare, the loue wee beare them.
and thereby declare, the love we bear them.
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And the Lord hath appointed vs to shew this loue, not only vnto them, but vnto the thinges that bee deare vnto them, as goodes, and good name:
And the Lord hath appointed us to show this love, not only unto them, but unto the things that be deer unto them, as goods, and good name:
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euen vnto these, hath the Lord bounde vs, aswel as to theyr persons. For wee muste thus intermedle one with another:
even unto these, hath the Lord bound us, aswell as to their Persons. For we must thus intermeddle one with Another:
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and finde succour one from another.
and find succour one from Another.
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And theyr name and goodes by his appointment, goe through our handes and charge, aswel as his person, and must finde succour there.
And their name and goods by his appointment, go through our hands and charge, aswell as his person, and must find succour there.
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This is the charge from our God, that when any thing of theirs passeth through our handes, it finde that affection towardes it, which may geue testimony of our brotherly good wil to them,
This is the charge from our God, that when any thing of theirs passes through our hands, it find that affection towards it, which may give testimony of our brotherly good will to them,
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and witnes our obedience vnto GOD.
and witness our Obedience unto GOD.
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And the same GOD that forbiddeth the murder of his bodye, forbiddeth also the stealth of his goodes.
And the same GOD that forbiddeth the murder of his body, forbiddeth also the stealth of his goods.
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And the same God that hath bound ouer our loue, & good affection to his body:
And the same God that hath bound over our love, & good affection to his body:
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hath in like maner doone it towardes his goods.
hath in like manner done it towards his goods.
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Hardly shal any mā be perswaded, that he is louing vnto him, who is empayryng him, in any thing that is deare & precious vnto hym, alwayes gayning by his losse.
Hardly shall any man be persuaded, that he is loving unto him, who is impairing him, in any thing that is deer & precious unto him, always gaining by his loss.
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The poore man, whose money muste passe through the handes of the Merchant, the Farmer, the Draper, &c. By that time that euery one ouerselling his commodities, hath gotten a fleese, bryngeth the sweate of his browes (that is his blood) which he hath plentifully powred out,
The poor man, whose money must pass through the hands of the Merchant, the Farmer, the Draper, etc. By that time that every one ouerselling his commodities, hath got a fleece, bringeth the sweat of his brows (that is his blood) which he hath plentifully poured out,
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and made no spare of it, throughout the whole yeere, into a narrowe rowme:
and made no spare of it, throughout the Whole year, into a narrow room:
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Neither can hee geue a true report of any loue he found at theyr handes, more then one might finde at the hande of a Turke, or Infidel.
Neither can he give a true report of any love he found At their hands, more then one might find At the hand of a Turk, or Infidel.
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In the 25. of Leuiticus, the people of GOD are charged, not to oppresse one another, in buying and sellyng,
In the 25. of Leviticus, the people of GOD Are charged, not to oppress one Another, in buying and selling,
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but as the yeere of Iubile was nigh, or farre of, so to sell dearer, or better cheape.
but as the year of Jubilee was High, or Far of, so to fell Dearer, or better cheap.
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Wherein the seller was bounde, to regarde the profite of him that bought: for longer then the yeere of Iubile he coulde not possesse it:
Wherein the seller was bound, to regard the profit of him that bought: for longer then the year of Jubilee he could not possess it:
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At which tyme, by the lawe of God it must returne to the owner againe.
At which time, by the law of God it must return to the owner again.
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The yeere of Iubile is abolished, but the law of conscience (being the equitie of that law) remaineth, that a man shoulde regarde, not himselfe onely,
The year of Jubilee is abolished, but the law of conscience (being the equity of that law) remains, that a man should regard, not himself only,
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but also the state of another.
but also the state of Another.
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Wherby it is apparant, it was not lawfull for a man, to take whatsoeuer he coulde get, without regard, what a hargaine his neighbor was like to haue at his hands.
Whereby it is apparent, it was not lawful for a man, to take whatsoever he could get, without regard, what a hargaine his neighbour was like to have At his hands.
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We are exhorted by the Apostle, to make conscience of such matters, in the first to the Thes. 4. Let no man oppresse or defraude his brother, in any thing,
We Are exhorted by the Apostle, to make conscience of such matters, in the First to the Thebes 4. Let no man oppress or defraud his brother, in any thing,
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for euen the Lorde is a reuenger of suche thinges.
for even the Lord is a revenger of such things.
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Knowe you not (sayeth Saint Paule ) that the vnrighteous shall not inherite the kingdome of God? And what right hath any man to another mans money, not geuing him the vaiue or worth of it in wares or marchaundize? Bee not deceiued (sayth the holy Ghost in the same place.) Neyther Theeues, couetous persons, Knowe you not (Saith Faint Paul) that the unrighteous shall not inherit the Kingdom of God? And what right hath any man to Another men money, not giving him the vaiue or worth of it in wares or merchandise? Bee not deceived (say the holy Ghost in the same place.) Neither Thieves, covetous Persons,
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nor extorcioners, shall inherite the kingdome of GOD.
nor extortioners, shall inherit the Kingdom of GOD.
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The want of equitie and conscience in this behalfe, is notably taxed by Solomon, Prouerb. 20. It is naught, it is naught, sayth the buyer,
The want of equity and conscience in this behalf, is notably taxed by Solomon, Proverb. 20. It is nought, it is nought, say the buyer,
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but when hee is gone apart, he boasteth. It toucheth this naturall corruption, where euery man woulde haue regarde onely of him selfe,but when he is gone apart, he boasts. It touches this natural corruption, where every man would have regard only of him self,
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euen without any respect of another, when not onely his owne thoughtes, but euen his owne wordes, doe oftentimes condemne his dealyng, both of iniurie, and dissunulation.
even without any respect of Another, when not only his own thoughts, but even his own words, do oftentimes condemn his dealing, both of injury, and dissunulation.
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Our carefull walking in the wayes of righteousuesse, haue plentifull promises of blessing from the Lorde:
Our careful walking in the ways of righteousness, have plentiful promises of blessing from the Lord:
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so that if his worde be of any credite with vs, wee may bee well assured, that by suche dealinges our gaines will growe, to be the greatest.
so that if his word be of any credit with us, we may be well assured, that by such dealings our gains will grow, to be the greatest.
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He that walketh in his integritie (sayth Solomon ) is iust, and blessed shall his children bee after him. He that walks in his integrity (say Solomon) is just, and blessed shall his children be After him.
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He that foloweth after righteousnes and mercy, shall finde life, righteousnesse and glory. A faithful man shal abounde in blessing,
He that Followeth After righteousness and mercy, shall find life, righteousness and glory. A faithful man shall abound in blessing,
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but hee that maketh hast to be rich, shal not be innocent. but he that makes haste to be rich, shall not be innocent.
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Men who being greedy of gaine, had sodainely attained vnto wealth, were the most infamous of al other men,
Men who being greedy of gain, had suddenly attained unto wealth, were the most infamous of all other men,
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euen among the Heathen, so that NONLATINALPHABET grewe with them to be a name of greatest reproch.
even among the Heathen, so that grew with them to be a name of greatest reproach.
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A verlet is not more odious with vs, then hee was with them, The order that is heere obserued, may in no wyse bee neglected:
A varlet is not more odious with us, then he was with them, The order that is Here observed, may in no wise be neglected:
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for sobrietie is set before righteousnesse in this place:
for sobriety is Set before righteousness in this place:
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Wee must liue soberly and righteously (sayth the Apostle.) Without sobrietie and temperance, righteous and iust dealing cannot be holden vp, and mainteyned:we must live soberly and righteously (say the Apostle.) Without sobriety and temperance, righteous and just dealing cannot be held up, and maintained:
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for if a man haue not learned to bee rich, and to be poore, hee shall neuer holde out the course of iustice and righteous dealyng:
for if a man have not learned to be rich, and to be poor, he shall never hold out the course of Justice and righteous dealing:
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when it lyeth vppon the losse of fauour, estimation, credite, wealth, or countenance, to proceede in iustice and righteousnesse.
when it lies upon the loss of favour, estimation, credit, wealth, or countenance, to proceed in Justice and righteousness.
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Hee shall neuer buie and sell with conscience, that hath not accounted with himselfe to carry a low saile,
He shall never buy and fell with conscience, that hath not accounted with himself to carry a low sail,
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and lower then he hath done, (if God see it so good.) Wee shoulde haue more iustice,
and lower then he hath done, (if God see it so good.) we should have more Justice,
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if wee had more sobernesse in the lande:
if we had more soberness in the land:
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for if whatsoeuer come, the olde estate muste bee holden, iustice and righteous dealyng must some time bee stretched.
for if whatsoever come, the old estate must be held, Justice and righteous dealing must Some time be stretched.
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It is this temperaunce and sobrietie, that strengtheneth righteous dealyng and iustice.
It is this temperance and sobriety, that strengtheneth righteous dealing and Justice.
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For yf wee coulde bee content to bee humbled in the worlde, yf GOD coulde not otherwyse bee serued, or a good conscience maynteyned:
For if we could be content to be humbled in the world, if GOD could not otherwise be served, or a good conscience maintained:
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wee shoulde haue more power to doe iustice, and to liue vprightly in our callyng what soeuer.
we should have more power to do Justice, and to live uprightly in our calling what soever.
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But while men are so drowned in profites, pleasures, and honors in the world they are neuer put to any straite,
But while men Are so drowned in profits, pleasures, and honours in the world they Are never put to any strait,
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but iustice is stretched, that the olde compasse may be kept, and theyr estate vpholden.
but Justice is stretched, that the old compass may be kept, and their estate upholden.
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Let vs imbrace this temperaunce and sobernesse, so shall we holde fast this reine of iustice and vpright dealing in our places & callinges.
Let us embrace this temperance and soberness, so shall we hold fast this reine of Justice and upright dealing in our places & callings.
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Many good lawes wee haue made, to cause vs to liue iustly one with another, but litle fruite of them:
Many good laws we have made, to cause us to live justly one with Another, but little fruit of them:
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for why? the roote is not touched.
for why? the root is not touched.
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Wee haue taken so large a measure of port and countenaunce, beeing voyde of this temperaunce, that the cloth must needes be cut out thereafter.
we have taken so large a measure of port and countenance, being void of this temperance, that the cloth must needs be Cut out thereafter.
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The sobrietie that pleased our fathers in attire, in faire port, in cositenance, wil not suffer vs, we haue taken a larger measure,
The sobriety that pleased our Father's in attire, in fair port, in cositenance, will not suffer us, we have taken a larger measure,
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and therfore must we not stretch out the cloth? they haue left vs accordingly.
and Therefore must we not stretch out the cloth? they have left us accordingly.
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Muste not our rents be raised, our reuenues encreased, the prises of our ware augmented, our paynes dearer, our giftes greater, our pleasuring of men better considered, our paynes more rewarded, our liberalitie to the poore or to any good purpose lessened, our compassion abated,
Must not our rends be raised, our revenues increased, the prizes of our ware augmented, our pains Dearer, our Gifts greater, our pleasuring of men better considered, our pains more rewarded, our liberality to the poor or to any good purpose lessened, our compassion abated,
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and so our fathers good report decayed? Let euery man cast more of temperaunce,
and so our Father's good report decayed? Let every man cast more of temperance,
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so shall he be able to afoorde a better peniwoorth of righteous and vpright dealing in his callyng whatsoeuer.
so shall he be able to afoorde a better peniwoorth of righteous and upright dealing in his calling whatsoever.
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For sure, while the measure is so infinitly inlarged, the cloth must needes bee set vpon the Tainters, and excessiuely stretched.
For sure, while the measure is so infinitely enlarged, the cloth must needs be Set upon the Tainters, and excessively stretched.
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It shal be in vayne to make lawes against iniurious and vnrighteous practises, yf before, this great excesse and intemperancie, that ruleth in all estates, be not repressed.
It shall be in vain to make laws against injurious and unrighteous practises, if before, this great excess and intemperancy, that Ruleth in all estates, be not repressed.
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For if that in no case may bee abated, howe can it bee but that the olde ordinarie dealinges in righteousnesse,
For if that in no case may be abated, how can it be but that the old ordinary dealings in righteousness,
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and equitie, must be racked? The great want of sobrietie that is euery where, speaketh that there is muche vnrighteousnesse in this land,
and equity, must be racked? The great want of sobriety that is every where, speaks that there is much unrighteousness in this land,
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and so consequently doeth plainly and euidently foretel vs, that the righteous God hath a quarell with the inhabitants of this our countrey,
and so consequently doth plainly and evidently foretell us, that the righteous God hath a quarrel with the inhabitants of this our country,
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for the vnrighteousnesse thereof, which increaseth in euery kyngdome as moderation and sobrietie abateth.
for the unrighteousness thereof, which increases in every Kingdom as moderation and sobriety abateth.
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Now how sobretie decayeth, and intemperancie is dayly augmented, euen hee that is most giltie herein, wil not seeme to deny it.
Now how sobretie decayeth, and intemperancy is daily augmented, even he that is most guilty herein, will not seem to deny it.
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Whereby it is euident, that this land shal not be able any long time, to beare the vnrighteousnes thereof.
Whereby it is evident, that this land shall not be able any long time, to bear the unrighteousness thereof.
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For this great intemperancie telleth vs, that the burden of vnrighteousnesse which it beareth, is growne to suche greatnesse,
For this great intemperancy Telleth us, that the burden of unrighteousness which it bears, is grown to such greatness,
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as cannot long be fusteined, if our reformation herein be not speedily attempted and taken in hande:
as cannot long be fusteined, if our Reformation herein be not speedily attempted and taken in hand:
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which the Lorde in mercy graūt, may be throughly thought vppon by you, who haue especiall helpe in your handes to perfourme it.
which the Lord in mercy grant, may be thoroughly Thought upon by you, who have especial help in your hands to perform it.
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Toliue righteously is the request of our God: The grace of God that bringeth saluation hath appeared, and teacheth vs to liue iustly.
Toliue righteously is the request of our God: The grace of God that brings salvation hath appeared, and Teaches us to live justly.
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His graces offer them selues to take vp theyr consideration, in our righteous conuersation, they craue that our vpryght dealyng may speake, in what regarde we haue to them,
His graces offer them selves to take up their consideration, in our righteous Conversation, they crave that our upright dealing may speak, in what regard we have to them,
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howe wee thinke our selues beholden vnto them, they haue set ouer the pleasuring of them, to vpright liuing, there they would haue it seene,
how we think our selves beholden unto them, they have Set over the pleasuring of them, to upright living, there they would have it seen,
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howe they are valued, prysed, & esteemed.
how they Are valued, prised, & esteemed.
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Let vs then behold a Christian Meditation, for men of all callynges and trades, when they deale in the woorke of theyr callinges, to moue them to equitie, conscience, and regarde of those with whom they deale:
Let us then behold a Christian Meditation, for men of all callings and trades, when they deal in the work of their callings, to move them to equity, conscience, and regard of those with whom they deal:
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Beholde, my GOD calleth mee to witnesse to the worlde, my thankefulnesse for his benefites, he calleth me now foorth, to value his deseruinges,
Behold, my GOD calls me to witness to the world, my thankfulness for his benefits, he calls me now forth, to valve his deservings,
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now am I called to set my price vppon his mercies, and to leaue a recorde behinde me,
now am I called to Set my price upon his Mercies, and to leave a record behind me,
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howe highly or basely Iesteeme of his goodnesse:
how highly or basely Iesteeme of his Goodness:
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for the recompence of his kindnesse hath hee turned and set ouer, to be answeared in obedience,
for the recompense of his kindness hath he turned and Set over, to be answered in Obedience,
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and vpright dealyng one with another: The grace of GOD that bringeth saluation hath appeared, and biddeth vs liue righteously.
and upright dealing one with Another: The grace of GOD that brings salvation hath appeared, and bids us live righteously.
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Nowe am I to signifie vnto the worlde, how I thinke my selfe indebted vnto God,
Now am I to signify unto the world, how I think my self indebted unto God,
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for the benefite of redēption, for the benefice of his word, for honorfor health, for children, for friends, peace & wealth:
for the benefit of redemption, for the benefice of his word, for honorfor health, for children, for Friends, peace & wealth:
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these are now crauyng some consideration.
these Are now craving Some consideration.
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Were it not great crueltie, that crauing so litle, they shoulde neuerthelesse be repelled? bringing al things, their consideration should be nothing { is } Now therfore wil I consider of my God for this blessing,
Were it not great cruelty, that craving so little, they should nevertheless be repelled? bringing all things, their consideration should be nothing { is } Now Therefore will I Consider of my God for this blessing,
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now wil I answere in dutiful remēbrance, for that benefit.
now will I answer in dutiful remembrance, for that benefit.
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And so draw forth his speciall mercies, to haue thē seuerally cōsidered in our vpright life and iust dealing with men.
And so draw forth his special Mercies, to have them severally considered in our upright life and just dealing with men.
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Not with the Papistes, to seeme to requite him by merite:
Not with the Papists, to seem to requite him by merit:
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but with the godly Christian, to shew hymselfe not vnmindfull of them, in humble obedience to his will.
but with the godly Christian, to show himself not unmindful of them, in humble Obedience to his will.
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Saying after our best obedience, with Dauid in the building of the Temple, Who am I, and what is my people, that wee shoulde bee able to offer willingly after this sort? for all things come of thee and of thine owne hand, haue we geuen thee all this aboundaunce.
Saying After our best Obedience, with David in the building of the Temple, Who am I, and what is my people, that we should be able to offer willingly After this sort? for all things come of thee and of thine own hand, have we given thee all this abundance.
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That we haue prepared to builde the an house, is of thy hand, and al is thine. That we have prepared to build the an house, is of thy hand, and all is thine.
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This meditation is in like maner meete with our croked and disordered affections, in our dealinges, whiche are voyde of all consideration of iustice, and mercy.
This meditation is in like manner meet with our crooked and disordered affections, in our dealings, which Are void of all consideration of Justice, and mercy.
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While that we shall in this maner vrge and presse them:
While that we shall in this manner urge and press them:
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dost thou thus answere thy redemption? Is heere the price of thy sanctificatiō? dost thou thus requite thy saluation? is this the thankfulnes for thy health? and al thou mayest finde in thy heart to affoorde God of thy wealth?
dost thou thus answer thy redemption? Is Here the price of thy sanctification? dost thou thus requite thy salvation? is this the thankfulness for thy health? and all thou Mayest find in thy heart to afford God of thy wealth?
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It followeth, wee must liue godly, this necessarily is ioined to righteousnes. For it were but a vayne thing to bee precise in geuing man his right,
It follows, we must live godly, this necessarily is joined to righteousness. For it were but a vain thing to be precise in giving man his right,
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& then to withold the Lord his, through impietie. We must communicate with him, as I tolde you before in his woorde:
& then to withhold the Lord his, through impiety. We must communicate with him, as I told you before in his word:
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Receiue the Lawe of his mouth, and lay vp his wordes in thy heart. Receive the Law of his Mouth, and lay up his words in thy heart.
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Dauid hauing declared before how the heauens doe declare the glory of God, and howe the creatures doe leade vs vnto some knowledge of him, immediately as one rauished with the maiestie & excellency of that knowledge of God, which we haue by the woorde,David having declared before how the heavens do declare the glory of God, and how the creatures do lead us unto Some knowledge of him, immediately as one ravished with the majesty & excellency of that knowledge of God, which we have by the word,
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and as one who taketh that other kinde of teaching, to bee nothing in respect of this:
and as one who Takes that other kind of teaching, to be nothing in respect of this:
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affirmeth that the lawe of the Lorde conuerteth the soule, & that it geueth wisdom to the simple, geueth light to the eies,
Affirmeth that the law of the Lord Converts the soul, & that it Giveth Wisdom to the simple, Giveth Light to the eyes,
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and bringeth ioy to the heart: and brings joy to the heart:
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making these to be the speciall prerogatiues, of the woord of God, wc neither by the creatures,
making these to be the special prerogatives, of the word of God, which neither by the creatures,
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nor yet by any other outwarde meanes, may be attained vnto.
nor yet by any other outward means, may be attained unto.
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It behoueth vs therefore, to haue often vse of the woorde of God, not onely to take our knowledge from thence how to serue him:
It behooves us Therefore, to have often use of the word of God, not only to take our knowledge from thence how to serve him:
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but also to seeke for incouragement & quickening thereunto from it.
but also to seek for encouragement & quickening thereunto from it.
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For the woorde of God quickeneth vs to our dueties, and stirreth vp the slownesse, that by nature is in vs. A notable example whereof wee haue in the second of the Chroni. Chap. 15. We are likewise to rest vpon his goodnesse, whereof he hath made vs such large promises in his woorde, to applie his benefites as speciall helpes to strengthen our faith, in the perswasion of his fatherly affection towardes vs,
For the word of God Quickeneth us to our duties, and stirs up the slowness, that by nature is in us A notable Exampl whereof we have in the second of the Chronicles. Chap. 15. We Are likewise to rest upon his Goodness, whereof he hath made us such large promises in his word, to apply his benefits as special helps to strengthen our faith, in the persuasion of his fatherly affection towards us,
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and to prouoke our obedience the rather therby, and to be often and earnest in prayer with him, both to haue our strength and abilitie to serue him by that meanes encreased:
and to provoke our Obedience the rather thereby, and to be often and earnest in prayer with him, both to have our strength and ability to serve him by that means increased:
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and also to prouide that neither by our subtile aduersary, nor yet by our owne frailtie, wee be intrapped in the net of destruction.
and also to provide that neither by our subtle adversary, nor yet by our own frailty, we be entrapped in the net of destruction.
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For albeit by his grace our spirite be ready, yet haue we a weake fleshe, which is to be dragged forward by strength obteyned through prayer from our God.
For albeit by his grace our Spirit be ready, yet have we a weak Flesh, which is to be dragged forward by strength obtained through prayer from our God.
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These thynges must we be geuen vnto, and neyther by a plaine reiecting of them, and erectyng of our owne deuotion:
These things must we be given unto, and neither by a plain rejecting of them, and erecting of our own devotion:
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neyther yet by a colde and carelesse vse of them, to tempt the Lorde, and to vphold vs in vngodlnesse, and the fruites thereof.
neither yet by a cold and careless use of them, to tempt the Lord, and to uphold us in vngodlnesse, and the fruits thereof.
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The Papistes, Anabaptistes, Libertines, and the Familie of loue, are all sworne enimies vnto godlinesse, forasmuch as they will haue the woorde altogeather subiect to their spirite.
The Papists, Anabaptists, Libertines, and the Family of love, Are all sworn enemies unto godliness, forasmuch as they will have the word altogether Subject to their Spirit.
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For they will haue it not to speake, but as their spirite shal indite, and herevpon they builde, that they are the Churche:
For they will have it not to speak, but as their Spirit shall indite, and hereupon they build, that they Are the Church:
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and therefore haue a promise of the holy Ghost, to keepe them that they erre not.
and Therefore have a promise of the holy Ghost, to keep them that they err not.
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Enquire of a Papist, from whence come theyr vnwritten verities, and many folde traditions, they answeare, there were many thinges that the Apostles then were not able to beare, which the holy spirite being nowe come hath taught them.
Inquire of a Papist, from whence come their unwritten verities, and many fold traditions, they answer, there were many things that the Apostles then were not able to bear, which the holy Spirit being now come hath taught them.
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The Anabaptistes, Libertines, and house of Loue, vrged with the Scripture, wyll aske you, what sayth the spirite, affirming that to be but the killing letter.
The Anabaptists, Libertines, and house of Love, urged with the Scripture, will ask you, what say the Spirit, affirming that to be but the killing Letter.
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Thus both of them, howsoeuer in other thinges greatly differyng, haue this common principle for their foundation and beginning:
Thus both of them, howsoever in other things greatly differing, have this Common principle for their Foundation and beginning:
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that the Scriptures beeing but an ABC to Christianitie, the spellyng and readyng thereof must be drawne from their spirite,
that the Scriptures being but an ABC to Christianity, the spelling and reading thereof must be drawn from their Spirit,
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as if the Gospel shoulde geue place to reuelations, and so cary with it the stayne of imperfection:
as if the Gospel should give place to revelations, and so carry with it the stain of imperfection:
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or as if the spirite coulde be diuorsed frō the writtē word, which it was sent to teache and confirme. As it is written;
or as if the Spirit could be divorced from the written word, which it was sent to teach and confirm. As it is written;
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He shal bryng al thinges to your remembrance, whiche I haue tolde you. What can be a more shamefull abasing of Christe, then to make him but vsher, He shall bring all things to your remembrance, which I have told you. What can be a more shameful abasing of Christ, then to make him but usher,
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and their Spirite in place aboue him, chiefe Schoolemaisters? that as the law brought vs by the hand to Christe:
and their Spirit in place above him, chief Schoolmasters? that as the law brought us by the hand to Christ:
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so Christe should be our guide vnto reuelation, and resigne vnto it, as the lash did vnto him.
so Christ should be our guide unto Revelation, and resign unto it, as the lash did unto him.
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They will not deny the word, but in trueth, they make it a matter of nothing.
They will not deny the word, but in truth, they make it a matter of nothing.
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For they will alow no sense vnto it, but suche as theyr spirite shall set vpon it.
For they will allow no sense unto it, but such as their Spirit shall Set upon it.
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So that in verie deede how soeuer they woulde be thought to leade vs to the worde, they doe leade their disciples, onely to the dreames and deuises of their own head.
So that in very deed how soever they would be Thought to lead us to the word, they do lead their Disciples, only to the dreams and devises of their own head.
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In the time of the law when visions & reuelations were often and vsual, yet were they then subiect to the word,
In the time of the law when visions & revelations were often and usual, yet were they then Subject to the word,
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& to be cried by it, nay to be ouerruled of it. According as we reade:
& to be cried by it, nay to be overruled of it. According as we read:
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If there arise among you a Prophet, and geue thee a signe or wonder, and the signe or wonder which he hath told thee come to passe, saying: If there arise among you a Prophet, and give thee a Signen or wonder, and the Signen or wonder which he hath told thee come to pass, saying:
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Let vs goe after our gods:
Let us go After our God's:
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thou shalt not hearken vnto the words of the Prophet, yee shal walke after the Lord your God, and shall keepe his commaundementes,
thou shalt not harken unto the words of the Prophet, ye shall walk After the Lord your God, and shall keep his Commandments,
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and hearken vnto his voyce, but that Prophet shalbe slaine, because he hath spoken to thrust thee out of the waye, wherin the Lord the God cōmaundeth thee to walke. and harken unto his voice, but that Prophet shall slain, Because he hath spoken to thrust thee out of the Way, wherein the Lord the God commandeth thee to walk.
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If in the times, when visiōs & reuelations had their best alowance, and the most lawful title that euer they had:
If in the times, when visions & revelations had their best allowance, and the most lawful title that ever they had:
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all that notwithstanding, they were to geue vp their account vnto the written woorde of God,
all that notwithstanding, they were to give up their account unto the written word of God,
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and frō thence to receiue their Quietus est. We may not then in those times, receiue suche wares, vnder the alone warrant of their own weights,
and from thence to receive their Quietus est. We may not then in those times, receive such wares, under the alone warrant of their own weights,
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when faith must fight against miracles and reuelations, for the woorde, whiche in the infancie of the Church, was helped by miracles vnto the woorde.
when faith must fight against Miracles and revelations, for the word, which in the infancy of the Church, was helped by Miracles unto the word.
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How can there be any true gedlinesse among this people, among whom God is not licenced to speake in his woorde what pleaseth him,
How can there be any true gedlinesse among this people, among whom God is not licenced to speak in his word what Pleases him,
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but the woorde strained by their spirite, to speake after the liking of miserable men? Great is the vngodlinesse likewise of those men, who hauing banished superstition and fantastical reuelatiō:
but the word strained by their Spirit, to speak After the liking of miserable men? Great is the ungodliness likewise of those men, who having banished Superstition and fantastical Revelation:
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yet for al that, leaning vnto the hold of their profession of the trueth, as vnto a sufficient fortresse:
yet for all that, leaning unto the hold of their profession of the truth, as unto a sufficient fortress:
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doe not submit themselues to any often and earnest vse of the woorde and prayer, with conscience and care to haue theyr wayes reformed by it,
do not submit themselves to any often and earnest use of the word and prayer, with conscience and care to have their ways reformed by it,
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and with perswasion of any great necessitie that they haue of it.
and with persuasion of any great necessity that they have of it.
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We can not geue our selues vnto these dueties, vnlesse we shalbe in the expectation and looking after the hope of an other life,
We can not give our selves unto these duties, unless we shall in the expectation and looking After the hope of an other life,
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& therfore very fitly doeth the Apostle ioine vnto these seueral duties that we haue hearde of, this speache:
& Therefore very fitly doth the Apostle join unto these several duties that we have heard of, this speech:
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Waiting for the blessed hope and glorious appearing of the mightie GOD our Sauiour Iesus Christe. Waiting for the blessed hope and glorious appearing of the mighty GOD our Saviour Iesus Christ.
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For it cannot come to passe, wee should be taken of from things here below, vnlesse we be assured els where.
For it cannot come to pass, we should be taken of from things Here below, unless we be assured Else where.
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No man wyllet goe thyngs assured, for vncertaine.
No man wyllet go things assured, for uncertain.
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Faith must geue vs assuraunce of greater glory from GOD, ere wee can let goe the houlde that we haue heere.
Faith must give us assurance of greater glory from GOD, ere we can let go the hold that we have Here.
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Therefore it is made a speciall note of God his Children, & necessarily ioyned to his worship:
Therefore it is made a special note of God his Children, & necessarily joined to his worship:
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to be in expectatiō of the latter day, and the glory therof.
to be in expectation of the latter day, and the glory thereof.
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When Paul wil set out the commendation of the Thessalonians, and fame that was geuen out of them in all places:
When Paul will Set out the commendation of the Thessalonians, and fame that was given out of them in all places:
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he doeth no otherwise commend them, then that they were turned from idols to serue the liuing God,
he doth not otherwise commend them, then that they were turned from Idols to serve the living God,
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and to wayte for his sonne from heauen, which should bestowe vppon them this benefitete, to deliuer them from the wrath to come.
and to wait for his son from heaven, which should bestow upon them this benefitete, to deliver them from the wrath to come.
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And in the seconde to the Thessa. perswading them by that which was in mosle reuerence and regarde with them,
And in the seconde to the Thessa persuading them by that which was in mosle Reverence and regard with them,
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and likest to bring them into the earnest consideration of his words: he frameth his speach thus:
and likest to bring them into the earnest consideration of his words: he frameth his speech thus:
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I beseech you brethren by the cōming of our Lord Iesus Christ, and our gathering together and vniting vnto him. I beseech you brothers by the coming of our Lord Iesus christ, and our gathering together and uniting unto him.
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So that the looking for the last day, semeth to him to be in great reuerēce, regard & assured expectation among them when he maketh their reuerence vnto that the matter and ground of this exhortation.
So that the looking for the last day, Seemeth to him to be in great Reverence, regard & assured expectation among them when he makes their Reverence unto that the matter and ground of this exhortation.
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And when he laboureth to lift them of the earth, cōmonly he reareth them vp with no other instrument than this:
And when he Laboureth to lift them of the earth, commonly he rears them up with no other Instrument than this:
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the waiting for the glory & hope of another life. In the 3. to the Col. he reasoneth thus:
the waiting for the glory & hope of Another life. In the 3. to the Col. he reasoneth thus:
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When Christ which is your life shal appeare, then shall you appeare with him in glory, mortifie therfore your earthly mēbers, vncleanes & couetousnes, which is Idolatry. When christ which is your life shall appear, then shall you appear with him in glory, mortify Therefore your earthly members, uncleans & covetousness, which is Idolatry.
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And in the 3. to the Phil. opening ye meane of their stay frō hunting after the earth, wc the false Apostles, which minded earthly thinges: He sayth thus:
And in the 3. to the Philip opening you mean of their stay from hunting After the earth, which the false Apostles, which minded earthly things: He say thus:
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But our conuersation is in heauen, from whence wee looke for a Sauiour, euen the Lorde Iesus, who shal chaunge our vile body that it maye be like his glorious body. In the xi. to the Hebrues, the obedience of Abraham in leauing his owne coūtrey, not knowing where he should become, is ascribed to this that he waited for a Citie that had a foundation, whose maker is God: But our Conversation is in heaven, from whence we look for a Saviour, even the Lord Iesus, who shall change our vile body that it may be like his glorious body. In the xi. to the Hebrews, the Obedience of Abraham in leaving his own country, not knowing where he should become, is ascribed to this that he waited for a city that had a Foundation, whose maker is God:
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for al things in the world are subiect to corruption.
for all things in the world Are Subject to corruption.
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The great things that are spoken of Moyses, in accounting the rebuke of Christe, to be of more value then the treasures of Aegypt, and his not fearyng the fury of the kyng, is onely imputed to this, that he was as if he had seene him that is inuisible.
The great things that Are spoken of Moses, in accounting the rebuke of Christ, to be of more valve then the treasures of Egypt, and his not fearing the fury of the King, is only imputed to this, that he was as if he had seen him that is invisible.
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The comming of the glory of that great God, was alwaies before his eies. The greatnesse of the thing and the excellencie of it is noted in these woordes:
The coming of the glory of that great God, was always before his eyes. The greatness of the thing and the excellency of it is noted in these words:
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The glory of the great God our Sauiour Christe. The glory of the great God our Saviour Christ.
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It is the same glory, the great God our Sauiour Christe inheriteth, that we waite for.
It is the same glory, the great God our Saviour Christ inheriteth, that we wait for.
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It is worth the waiting for, there is cause why wee shoulde be mooued to sobrietie, hauing so great thinges in expectation.
It is worth the waiting for, there is cause why we should be moved to sobriety, having so great things in expectation.
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We beseech you (saith Paul ) that ye would walk worthy of god, who calleth you to his owne kingdome and glory. We beseech you (Says Paul) that you would walk worthy of god, who calls you to his own Kingdom and glory.
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The glory of this worlde deseleth our eyes, and therfore must we be drawne vp by meditation of greater thinges,
The glory of this world deseleth our eyes, and Therefore must we be drawn up by meditation of greater things,
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before we shall bee able to let these be of small reckoning with vs. The greatnesse of that glory once throughly digested, woulde set these in a base and lowe place, it would make them vanish assmoke from our presence.
before we shall be able to let these be of small reckoning with us The greatness of that glory once thoroughly digested, would Set these in a base and low place, it would make them vanish assmoke from our presence.
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The expectation of a transitorie kingdome, when it is once deuoured and digested by hope, we see it maketh men neglect liues, goodes, landes, friendes, children and countrey to hazarde all.
The expectation of a transitory Kingdom, when it is once devoured and digested by hope, we see it makes men neglect lives, goods, Lands, Friends, children and country to hazard all.
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The merchant that is in expectation of some great gaine, we see into what vnknowen countreis, into what daungers by the Seas he wil commit himselfe.
The merchant that is in expectation of Some great gain, we see into what unknown countries, into what dangers by the Seas he will commit himself.
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The great regarde and care that is had euery where, to the thinges heere below, the greedy followyng after them, the careful pursuing of pleasures, profites, and honors:
The great regard and care that is had every where, to the things Here below, the greedy following After them, the careful pursuing of pleasures, profits, and honours:
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do plainly speake, that the hope of another life, is not yet setled in the heartes of a great number.
do plainly speak, that the hope of Another life, is not yet settled in the hearts of a great number.
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Let vs cal to remembrance, how that this is our day to waite, it is our time to serue:
Let us call to remembrance, how that this is our day to wait, it is our time to serve:
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when Christ which is our life shal appeare then shal we be glorious and appeare with him in glory.
when christ which is our life shall appear then shall we be glorious and appear with him in glory.
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There is no pleasure which the lord hath not matched with some griefe and paine, to take of (if it might) our delite,
There is no pleasure which the lord hath not matched with Some grief and pain, to take of (if it might) our delight,
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and to fasten it in surer thinges. If the glory of God cannot preuayle with vs, yf it cannot chaunge our taste,
and to fasten it in Surer things. If the glory of God cannot prevail with us, if it cannot change our taste,
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howe shall wee looke for renewment? If so great hire as is his owne glory, cannot allure vs, brutish & senselesse must our nature needs be.
how shall we look for renewment? If so great hire as is his own glory, cannot allure us, brutish & senseless must our nature needs be.
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What a greater argument can wee haue of our blockishnesse, then that so great things can get no more attendance? The trueth is, we are perswaded of the excellencie of them,
What a greater argument can we have of our blockishness, then that so great things can get no more attendance? The truth is, we Are persuaded of the excellency of them,
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and therefore in all suche places alledged for the waiting of his comming:
and Therefore in all such places alleged for the waiting of his coming:
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there is the benefit set foorth with it, and the greatnesse of it, which pointeth at our darkenesse and vnbeliefe herein,
there is the benefit Set forth with it, and the greatness of it, which pointeth At our darkness and unbelief herein,
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and telleth vs that the glory of this world, standeth as a cloude betwene it and our sight.
and Telleth us that the glory of this world, Stands as a cloud between it and our sighed.
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To concludle, set vs inlarge our hope, & by meditation & praier, enter into some consideration of the length.
To concludle, Set us enlarge our hope, & by meditation & prayer, enter into Some consideration of the length.
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breadth, and depth, of that glory:
breadth, and depth, of that glory:
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so shal we see such a portion in it, as will comfort vs euen in our greatest afflictions, countiing it a great honour, that we are vouchsafed his seruice, as the Apostles haue doone.
so shall we see such a portion in it, as will Comfort us even in our greatest afflictions, countiing it a great honour, that we Are vouchsafed his service, as the Apostles have done.
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Now we are to consider of that, which is the third thing in this our diuision:
Now we Are to Consider of that, which is the third thing in this our division:
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to wit, what was geuen to make vs good schollers in this his doctrine, and to become a people zelously geuen vnto good workes.
to wit, what was given to make us good Scholars in this his Doctrine, and to become a people zealously given unto good works.
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The gift is so great as himselfe, for he gaue himself for vs. He laide not downe his life at the plesure of his aduersaries, being otherwise vnwilling,
The gift is so great as himself, for he gave himself for us He laid not down his life At the pleasure of his Adversaries, being otherwise unwilling,
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but franckly and freely of his owne accord did yeeld it vp for vs. This is that which wee esteeme aboue the benefite often times: the minde of the geuer.
but frankly and freely of his own accord did yield it up for us This is that which we esteem above the benefit often times: the mind of the giver.
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Great gifts are darkened, when they come from an vnwilling mind, & leese their commendation: but a willyng mind aduaūceth the least gift, that can be.
Great Gifts Are darkened, when they come from an unwilling mind, & lose their commendation: but a willing mind Advanceth the least gift, that can be.
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No man taketh my life frō me, (saith our Sauiour Christ) but I laid it downe of my selfe. No man Takes my life from me, (Says our Saviour christ) but I laid it down of my self.
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His wyllingnes also appeareth in this, that he went forth to meete them, asking of them whom they sought,
His wyllingnes also appears in this, that he went forth to meet them, asking of them whom they sought,
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& confessing him to bee a man, As his aduersaries did not compel hym by violence to leaue his lyfe, no more did good deseruing on our part procure him therunto:
& confessing him to be a man, As his Adversaries did not compel him by violence to leave his life, no more did good deserving on our part procure him thereunto:
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And therfore S. Iohn doth herein note a speciall thing that he began with vs, and prouoked vs vnto loue, and not wee hym. And Therefore S. John does herein note a special thing that he began with us, and provoked us unto love, and not we him.
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This loue was voluntarie and not forced. It had likewise the preheminence of beginning and prouoking:
This love was voluntary and not forced. It had likewise the pre-eminence of beginning and provoking:
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and was neither borne nor begotten, of any former benefite of ours to himward.
and was neither born nor begotten, of any former benefit of ours to himward.
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In this gift that was geuen, we are to remember, not onely that moment of his passion, wherein hee passed immediatly from life to death:
In this gift that was given, we Are to Remember, not only that moment of his passion, wherein he passed immediately from life to death:
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but also the whole course of his life, while he had his aboade with vs heere vppon earth.
but also the Whole course of his life, while he had his abode with us Here upon earth.
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For hee serued vs with his life, as well as with his death: performing in it all that obedience, which the Lord requireth of man.
For he served us with his life, as well as with his death: performing in it all that Obedience, which the Lord requires of man.
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And this obedience vnto the law, could not be vrged of duety vpon hym who was Lorde of the Law, in his owne name, and for himselfe:
And this Obedience unto the law, could not be urged of duty upon him who was Lord of the Law, in his own name, and for himself:
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but onely in respect of vs, whose cause and person he was content to sustaine.
but only in respect of us, whose cause and person he was content to sustain.
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Touchyng his life, what a rare argument & token of good wil was this to begin withal:
Touching his life, what a rare argument & token of good will was this to begin withal:
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that he would be abased so farre for vs, as to lay downe the maiestie and glory, wherin he was nothing inferiour to his father,
that he would be abased so Far for us, as to lay down the majesty and glory, wherein he was nothing inferior to his father,
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and to take vpon him the estate and condition of a poore and miserable seruaunt, to leaue the highest estate in heauen,
and to take upon him the estate and condition of a poor and miserable servant, to leave the highest estate in heaven,
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& to goe vnder the basest condition here vpon earth, to chaunge the highest dignitie, with the basest condition, the greatest glory with the greatest infamie:
& to go under the Basest condition Here upon earth, to change the highest dignity, with the Basest condition, the greatest glory with the greatest infamy:
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the place that hath superioritie ouer all, with that which is to serue all? What is the glory of all kingdomes in the world,
the place that hath superiority over all, with that which is to serve all? What is the glory of all kingdoms in the world,
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if they were ioyned together, to the glory of heauen? and yet how impossible were it to intreate him, who is king of the leaste Islande in the worlde, to chaunge his estate with a seruant, to leaue the glory of his kingdome,
if they were joined together, to the glory of heaven? and yet how impossible were it to entreat him, who is King of the jest Island in the world, to change his estate with a servant, to leave the glory of his Kingdom,
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and to imbrace the estate of the meanest subiect & seruant in the land.
and to embrace the estate of the Meanest Subject & servant in the land.
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What subiect, how friendly soeuer in former times he had been to the prince, could after long sute preuaile thus muche with him? and behold the king of heauen and Lorde of life, doe•, force this friendshippe vpon his enmies.
What Subject, how friendly soever in former times he had been to the Prince, could After long suit prevail thus much with him? and behold the King of heaven and Lord of life, doe•, force this friendship upon his enemies.
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It requireth our earnest meditation of the matter, to consider the greatnesse of the goodwill that lyeth vnder it:
It requires our earnest meditation of the matter, to Consider the greatness of the goodwill that lies under it:
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for it hath neuer before or since beene hearde of, that the sonne his lyfe, shoulde bee thee price too purchase vnto the seruaunt his freedome:
for it hath never before or since been heard of, that the son his life, should be thee price too purchase unto the servant his freedom:
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that the sonne shoulde be solde to serue, to the end the seruant (nay enemie) might be made free.
that the son should be sold to serve, to the end the servant (nay enemy) might be made free.
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Wonder at this worke thou earth, and be amased at it yee heauens, for from the beginning,
Wonder At this work thou earth, and be amazed At it ye heavens, for from the beginning,
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if all your registers were searched, the like shal not be heard of at any time to haue happened.
if all your registers were searched, the like shall not be herd of At any time to have happened.
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The gift had bene exceeding great, if we should haue had no more at his handes,
The gift had be exceeding great, if we should have had no more At his hands,
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then is the seruice of his life, lead in all maner of obedience for our sake heere vppon earth:
then is the service of his life, led in all manner of Obedience for our sake Here upon earth:
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but after this obedience vnto the wil of his father in al duetie accomplished, he himself must passe through death,
but After this Obedience unto the will of his father in all duty accomplished, he himself must pass through death,
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and so become a slaine sacrifice for the sinnes of his seruants.
and so become a slain sacrifice for the Sins of his Servants.
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Wherin let vs a litle behold the weight of such a work, so shal we make the better account of hym, who hath wrought it for vs. Let vs behold his behauior,
Wherein let us a little behold the weight of such a work, so shall we make the better account of him, who hath wrought it for us Let us behold his behaviour,
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when ye time approched of his appearing before the iudgement seate of the righteous God for sinners.
when you time approached of his appearing before the judgement seat of the righteous God for Sinners.
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Which although it be but the entraunce into his passion & suffering, wyl notwithstanding let vs haue some sight & tast, wherby to discerne how heard a worke he had in hand.
Which although it be but the Entrance into his passion & suffering, will notwithstanding let us have Some sighed & taste, whereby to discern how herd a work he had in hand.
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When he was to enter the answering of sinne, he went, as appeareth in the Gospel after Saint Mathew, into a place called Gethsemane, saying to his disciples, Sit ye heere, while I goe and pray yonder.
When he was to enter the answering of sin, he went, as appears in the Gospel After Saint Matthew, into a place called Gethsemane, saying to his Disciples, Fit you Here, while I go and pray yonder.
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While hee was on the way, he begā to waxe heauy, sorowful, and greenously troubled.
While he was on the Way, he began to wax heavy, sorrowful, and greenously troubled.
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Insomuche that hee (complayning of his griefe vnto Peter and the two sonnes of Zebedeus whom he toke with him) saith vnto them:
Insomuch that he (complaining of his grief unto Peter and the two Sons of Zebedee whom he took with him) Says unto them:
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I feele my hart heauy vnto death, tarry ye here & watch with me. I feel my heart heavy unto death, tarry you Here & watch with me.
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The paine pressed him so sore, yt he craueth the comfort of theyr presence in that combat.
The pain pressed him so soar, that he craveth the Comfort of their presence in that combat.
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Ye may well consider that it is no small matter, which driueth the soone of God, to intreate his Disciples to watch with him.
You may well Consider that it is no small matter, which Driveth the soon of God, to entreat his Disciples to watch with him.
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But are they able to afforde him any helpe? In trueth they can geue no help vnto the matter hee hath in hand.
But Are they able to afford him any help? In truth they can give no help unto the matter he hath in hand.
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It is no great thing that is required, and yet for all that it cannot bee obteined.
It is no great thing that is required, and yet for all that it cannot be obtained.
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It is no great matter to looke on, though the matters which be in doeing, were neuer so daungerous:
It is no great matter to look on, though the matters which be in doing, were never so dangerous:
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and yet the Scripture doeth tel vs, that the chiefe of the Apostles coulde not holde vp theyr heads,
and yet the Scripture doth tell us, that the chief of the Apostles could not hold up their Heads,
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and helpe their maister at his desire, while hee yet was but in the beginning of his conflict, with so much as a comfortable countenance, no not after he had cōplained of their great vnkindnes,
and help their master At his desire, while he yet was but in the beginning of his conflict, with so much as a comfortable countenance, no not After he had complained of their great unkindness,
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& expostulating the matter with them, had vsed these wordes towardes them:
& expostulating the matter with them, had used these words towards them:
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What, could ye not watch with me one houre? A wonderful matter, that Peter the prince of the Apostles, shoulde bewray so great weakenesse, that beyng sundrie tymes requested by his maister, could not performe towarde our saluation so litle a matter, as is the looking on.What, could you not watch with me one hour? A wondered matter, that Peter the Prince of the Apostles, should bewray so great weakness, that being sundry times requested by his master, could not perform toward our salvation so little a matter, as is the looking on.
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So farre was he from afoording either countenaunce or speache of incouragement, in this cause.
So Far was he from afoording either countenance or speech of encouragement, in this cause.
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The Lord had a special purpose in it, and we are therfore to drawe speciall instruction frō this, that there did neuer greater wāt appeare,
The Lord had a special purpose in it, and we Are Therefore to draw special instruction from this, that there did never greater want appear,
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neither moe infirmities breake out of the Apostles, then when the worke of our saluatiō was in hand.
neither more infirmities break out of the Apostles, then when the work of our salvation was in hand.
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For had they geuen but the least helpe vnto that worke, how should men haue beene kept from matching them with Christe in the matter of mediation? For many be so mad, that notwithstanding the best of them coulde not helpe with a comfortable countenance,
For had they given but the least help unto that work, how should men have been kept from matching them with Christ in the matter of mediation? For many be so mad, that notwithstanding the best of them could not help with a comfortable countenance,
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when our saluation was to be procured:
when our salvation was to be procured:
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yet wil they haue the meanest of them, at least felowes with Christe at halfe of the Mediatorship? for they wyl not be perswaded,
yet will they have the Meanest of them, At least Fellows with Christ At half of the Mediatorship? for they will not be persuaded,
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but that they must pray vnto them, and so haue them fellowes with Christ in the office of intercession.
but that they must pray unto them, and so have them Fellows with christ in the office of Intercession.
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Howe hath the holy Ghoste met with man his infirmitie herein, and remoued all stūbling blockes, that we might haue free passage to ye alone Mediator betwene God & man, the man Iesus Christe? Who can deny but that the only wise God did foresee, what great folly & superstition many would fal into with the Apostles and Saints of God? and therefore would haue the work of our saluation so cleare & voyde of any helpe from the Apostles, that the chiefe of them could not be kept from sleeping at the beginning:
Howe hath the holy Ghost met with man his infirmity herein, and removed all stumbling blocks, that we might have free passage to you alone Mediator between God & man, the man Iesus Christ? Who can deny but that the only wise God did foresee, what great folly & Superstition many would fall into with the Apostles and Saints of God? and Therefore would have the work of our salvation so clear & void of any help from the Apostles, that the chief of them could not be kept from sleeping At the beginning:
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neither from periurie & forswearing, after a litle farther proceeding in the same.
neither from perjury & forswearing, After a little farther proceeding in the same.
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For so farre were they from helping our saluation forwarde, that being requested to watche and solace their Maister with their sight in his agonie:
For so Far were they from helping our salvation forward, that being requested to watch and solace their Master with their sighed in his agony:
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that they are daunted, & lie like dead men. And when they are wakened, and reproued for that they would not watch one houre:
that they Are daunted, & lie like dead men. And when they Are wakened, and reproved for that they would not watch one hour:
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by & by they fall faste a sleepe againe, so that no manner of comfort can be had from them.
by & by they fallen fast a sleep again, so that no manner of Comfort can be had from them.
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And no maruell, for the Almightie had determined, that the cōbate should be single, perfourmed of one alone,
And no marvel, for the Almighty had determined, that the combat should be single, performed of one alone,
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and therefore it could not he, that Peter and Christe should suffer togither.
and Therefore it could not he, that Peter and Christ should suffer together.
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In deede there were twoo the eues crucified with him, but there was no doubt (which thing the learned doe wel note) that the sacrifice for sinne, should haue any supply from their suffering.
In deed there were twoo the eues Crucified with him, but there was no doubt (which thing the learned doe well note) that the sacrifice for sin, should have any supply from their suffering.
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The forme of prayer which our Sauiour Christ vsed vnto God the father, when he entred into this agonie, doth likewise tel vs what pain & anguish he did susteine.
The Form of prayer which our Saviour christ used unto God the father, when he entered into this agony, does likewise tell us what pain & anguish he did sustain.
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For sundry times he made this petition vnto God. O my father, if it be possible let this cuppe passe from me.
For sundry times he made this petition unto God. Oh my father, if it be possible let this cup pass from me.
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Let vs ceasse to maruell that the Apostle did beare no part in it, for this his praier doth declare, that Iesus Christ had his hands ful of it.
Let us cease to marvel that the Apostle did bear no part in it, for this his prayer does declare, that Iesus christ had his hands full of it.
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Let vs not maruell why the Apostles had no more lust nor affection to deale in it:
Let us not marvel why the Apostles had no more lust nor affection to deal in it:
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for Iesus Christ him self, if he had followed the sence & persuasion of his flesh, had flatly refused it, fainted at ye first,
for Iesus christ him self, if he had followed the sense & persuasion of his Flesh, had flatly refused it, fainted At you First,
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775
& neuer haue gone thorowe with it: O my father, if it be possible lot this cuppasse.
& never have gone thorough with it: Oh my father, if it be possible lot this cuppasse.
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776
Howe heauy a waight of our sinnes was vpon him, not onely is bewrayed by his praier:
How heavy a weight of our Sins was upon him, not only is bewrayed by his prayer:
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777
but also by the drops of bloud that fel from his face, and by his often passage,
but also by the drops of blood that fell from his face, and by his often passage,
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778
as a man greatly distressèd and in sore anguish: frō his Apostles, to the place where he prayed, and from thence, to them again.
as a man greatly distressèd and in soar anguish: from his Apostles, to the place where he prayed, and from thence, to them again.
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779
Sometimes waking them & seeking comfort from the sight of them, and sometimes againe intreating his father for fauour.
Sometime waking them & seeking Comfort from the sighed of them, and sometime again entreating his father for favour.
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780
Neither doth he this once & away, but sundry times doth he renewit, & make oftē attemptes to haue ease by it.
Neither does he this once & away, but sundry times does he renewit, & make often attempts to have ease by it.
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781
This was the beginning of this his cōflict much anguish was in it, as you haue heard,
This was the beginning of this his conflict much anguish was in it, as you have herd,
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& litle comfort comming from any, yet the farther he proceedeth, the more his paine increaseth,
& little Comfort coming from any, yet the farther he Proceedeth, the more his pain increases,
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783
and the lesse comfort he feeleth.
and the less Comfort he feeleth.
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784
Before he had the sight of his Apostles, albeit they could not be kept waking for his comfort,
Before he had the sighed of his Apostles, albeit they could not be kept waking for his Comfort,
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785
nowe they all flee & forsake him, saue Peter, who did abide by it a while,
now they all flee & forsake him, save Peter, who did abide by it a while,
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786
but in the ende did forsweare him.
but in the end did forswear him.
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His father whom before he did attempt to intreat, now standeth foorth taking the place of iustice,
His father whom before he did attempt to entreat, now Stands forth taking the place of Justice,
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and the seate of iudgement, & summoneth all his seruantes to appeare & answeré for their sinnes:
and the seat of judgement, & summoneth all his Servants to appear & answeré for their Sins:
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789
Thē the sonne of man Iesus Christe commeth foorth to the barre, & appeareth in the person of al sinners, there stādeth he to receiue sentence,
Them the son of man Iesus Christ comes forth to the bar, & appears in the person of all Sinners, there Stands he to receive sentence,
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790
and afterwards execution accordingly, which could be no slender punishment, for it must be a sufficient satisfaction for the sinnes of all his seruantes.
and afterwards execution accordingly, which could be no slender punishment, for it must be a sufficient satisfaction for the Sins of all his Servants.
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791
It could be no litle blowe that he did beare, for why it was such a one, that the sinnes of all his seruantes did die of it.
It could be no little blow that he did bear, for why it was such a one, that the Sins of all his Servants did die of it.
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792
Howe could it be a little stripe or stroke, that was the death of so manse sinnes? Nay vniuersally of all the sinnes in his seruantes:
Howe could it be a little stripe or stroke, that was the death of so manse Sins? Nay universally of all the Sins in his Servants:
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793
When hee went vnder it, this speache of his:
When he went under it, this speech of his:
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[ O God, my God, why hast thou forsaken mee? ] did sufficiently testifie what waight and burden he had of it.[ O God, my God, why hast thou forsaken me? ] did sufficiently testify what weight and burden he had of it.
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795
Before he was forsaken of men, and his dearest Disciples had left him:
Before he was forsaken of men, and his dearest Disciples had left him:
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796
Now sinne hath set his father against him, and hee feeleth him an vtter enimie vnto him.
Now sin hath Set his father against him, and he feeleth him an utter enemy unto him.
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797
For that hee wrestled not with an ordinarie and vsuall kinde of death, his wordes to his father doo bewray.
For that he wrestled not with an ordinary and usual kind of death, his words to his father do bewray.
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798
He was to beare the punishment for sinne, which must touch him, els how shuld we be persuaded, that the punishment was sufficient,
He was to bear the punishment for sin, which must touch him, Else how should we be persuaded, that the punishment was sufficient,
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and meete for such a matter.
and meet for such a matter.
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Beholde a true ballance, wherein to waye sin, a Glasse that will giue vs the true sight of sinne.
Behold a true balance, wherein to Way since, a Glass that will give us the true sighed of sin.
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801
Looke vppon this glasse yee, which think that at your last houre, ye shalde wel enough able to driue away sin with a sigh.
Look upon this glass ye, which think that At your last hour, you shalde well enough able to driven away since with a sighs.
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802
Behold this spectacle, ye that take sinne in yong men to be the grace of those yeeres:
Behold this spectacle, you that take sin in young men to be the grace of those Years:
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803
& so slender a matter in olde men, that it can not abide the least breath,
& so slender a matter in old men, that it can not abide the least breath,
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or sight of one that hath gray heares.
or sighed of one that hath grey hears.
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805
You see when sinne is to be answered, the Apostles left it, and Christ him selfe did sundrie wayes declare, that he had enough of it.
You see when sin is to be answered, the Apostles left it, and christ him self did sundry ways declare, that he had enough of it.
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806
We may see sufficiētly by this, that they neuer felt the sting of it, who in their speeches & remedies appointed to redresse it, doe giue out so slenderly of it.
We may see sufficiently by this, that they never felt the sting of it, who in their Speeches & remedies appointed to redress it, do give out so slenderly of it.
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807
There is one thing whereof we are especially to be admonished, that we neuer make our selues guiltie of so great vnduettfulnes against our God,
There is one thing whereof we Are especially to be admonished, that we never make our selves guilty of so great vnduettfulnes against our God,
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as to call his diuinitie into question, because he was hūbled vnto this anguish & paine in our person,
as to call his divinity into question, Because he was humbled unto this anguish & pain in our person,
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809
and bewrayed such sence and feeling thereof in our nature.
and bewrayed such sense and feeling thereof in our nature.
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For how doe wee answere the Lord, if we will let him haue no longer any honour from vs,
For how do we answer the Lord, if we will let him have no longer any honour from us,
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for that he was so greatly humbled for vs? Hereby we may sufficiently see and discerne, what a cursed and counterfait Christ, that is, which H. N. hath brought into the world.
for that he was so greatly humbled for us? Hereby we may sufficiently see and discern, what a cursed and counterfeit christ, that is, which H. N. hath brought into the world.
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812
For H. N. his Christ, was not first God, & then after whē he was to suffer made man,
For H. N. his christ, was not First God, & then After when he was to suffer made man,
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813
but first man, & after by his suffering, was Godded with God. He gaue no special argumēts of good will vnto vs by his passion & suffering:
but First man, & After by his suffering, was Godded with God. He gave no special Arguments of good will unto us by his passion & suffering:
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for himselfe had the greatest benefite by it, in somuch as that he could not haue bin saued without it.
for himself had the greatest benefit by it, in So much as that he could not have been saved without it.
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815
He is not this true Christe, who offred him selfe a sufficient price, for al the sinnes of his seruantes:
He is not this true Christ, who offered him self a sufficient price, for all the Sins of his Servants:
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816
for hee leaueth euery one to answere for his owne sinne, telling him that he him selfe and no other is to answere for it.
for he Leaveth every one to answer for his own sin, telling him that he him self and no other is to answer for it.
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817
And therefore looke what the sinnes of H. N. his Christ cost him, the same price must they pay for theirs, if they will beleeue him.
And Therefore look what the Sins of H. N. his christ cost him, the same price must they pay for theirs, if they will believe him.
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818
All the helpe that they haue from him, is that hee hath paide his money before them,
All the help that they have from him, is that he hath paid his money before them,
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819
so that nowe they shall not neede to trouble them selues, either about the price, to spende any long time in learning what is required:
so that now they shall not need to trouble them selves, either about the price, to spend any long time in learning what is required:
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neither yet about the manner, to vnderstand where and howe it is to be paide.
neither yet about the manner, to understand where and how it is to be paid.
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821
If any doe meruell howe H. N. can make away this so plaine an historie, let them vnderstande, that it is well knowen to those, who be any thing acquainted with him, that to sinke any historie, H. N. will require no more,
If any do marvel how H. N. can make away this so plain an history, let them understand, that it is well known to those, who be any thing acquainted with him, that to sink any history, H. N. will require no more,
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then one single shot of an Allegorie.
then one single shot of an Allegory.
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823
The Lorde graunt that they which thus abolishe the true Christ, & his office, to set vp so cursed a creature in his place, may be looked to in time before they shall drawe others into the same condemnation.
The Lord grant that they which thus Abolah the true christ, & his office, to Set up so cursed a creature in his place, may be looked to in time before they shall draw Others into the same condemnation.
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Christ Iesus gaue him self for vs, to purge vs, that we might be a peculiar people vnto him selfe, zealous of good works.
christ Iesus gave him self for us, to purge us, that we might be a peculiar people unto him self, zealous of good works.
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Here are all the carnal gospellers condemned, who liue in hope, that vnder the coūtenance of their profession, all libertie of life, will well enough bee borne out:
Here Are all the carnal Evangelists condemned, who live in hope, that under the countenance of their profession, all liberty of life, will well enough be born out:
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that make Christe his death to be nothing els, but a bawde vnder their lewde life.
that make Christ his death to be nothing Else, but a bawd under their lewd life.
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827
Here may we see that the Lorde hath not laide downe his life, to purchase no other thing at our handes, beside a profession of the trueth:
Here may we see that the Lord hath not laid down his life, to purchase no other thing At our hands, beside a profession of the truth:
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but that hee bought with his bloud a zealous addicting of our selues to christian conuersation.
but that he bought with his blood a zealous addicting of our selves to christian Conversation.
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829
It is a wonder to see howe the wicked will boast of the benefite of Christ his bloud,
It is a wonder to see how the wicked will boast of the benefit of christ his blood,
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howe mightie it is to merite, howe sufficient to saue from sinne:
how mighty it is to merit, how sufficient to save from sin:
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But for all that will they not giue ouer anye libertie of life, that before they haue enioyed:
But for all that will they not give over any liberty of life, that before they have enjoyed:
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whereas it was giuē to purchase a newe conuersation, aswell as a new professiō.
whereas it was given to purchase a new Conversation, aswell as a new profession.
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For he gaue him selfe for vs, that we might giue ourselues vnto him, a peculiar people zelous of good works.
For he gave him self for us, that we might give ourselves unto him, a peculiar people zealous of good works.
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Let vs marke it then my brethren, that hee gaue himself for vs, to haue the honour of a christian life frō vs. He left his life for vs, that our life might be let out to honour him.
Let us mark it then my brothers, that he gave himself for us, to have the honour of a christian life from us He left his life for us, that our life might be let out to honour him.
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835
He made not so slēder a purchase with so great a price, as that if he had a good sigh,
He made not so slender a purchase with so great a price, as that if he had a good sighs,
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836
or a good worde at our last breath, that would suffize him:
or a good word At our last breath, that would suffice him:
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his life was giuen for the purchase of a zealous giuing of our liues to ye works that please him.
his life was given for the purchase of a zealous giving of our lives to you works that please him.
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And therfore doeth the Apostle tel vs, yt we are not our own mē to frame our life after our owne liking,
And Therefore doth the Apostle tell us, that we Are not our own men to frame our life After our own liking,
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but are to serue the Lorde, both with our body and with our spirite, because they are the Lordes, bought of him with a price.
but Are to serve the Lord, both with our body and with our Spirit, Because they Are the lords, bought of him with a price.
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If we humble not our selues to a zealous following of good works, we withhold the Lords due,
If we humble not our selves to a zealous following of good works, we withhold the lords due,
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for he hath paide a great price, to purchase a good life at our handes.
for he hath paid a great price, to purchase a good life At our hands.
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Hee hath with no small price, but dearely bought of vs the honor of a life, led in zealous obedience vnto his word.
He hath with no small price, but dearly bought of us the honour of a life, led in zealous Obedience unto his word.
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For we are not barely to giue some good words, either els to shew some good countenance towards religion & christian conuersation:
For we Are not barely to give Some good words, either Else to show Some good countenance towards Religion & christian Conversation:
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but to haue our conuersation declare that we are affected with the same, and become studious of such an estate of life.
but to have our Conversation declare that we Are affected with the same, and become studious of such an estate of life.
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Such men declare themselues to be that peculiar people, for whome the Lorde laide out his life.
Such men declare themselves to be that peculiar people, for whom the Lord laid out his life.
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As for those who walke so inidifferently betweene true religion and false, that a man can not discerne whether they are more enclined vnto:
As for those who walk so inidifferently between true Religion and false, that a man can not discern whither they Are more inclined unto:
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As also those that walke so euen betwene a ciuill life, and a christianlike behauiour, that the difference is not easilie discussed:
As also those that walk so even between a civil life, and a christianlike behaviour, that the difference is not Easily discussed:
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they do declare themselues as yet not to bee affected in desire, toward those duties which the Lord hath laid vpon his.
they do declare themselves as yet not to be affected in desire, towards those duties which the Lord hath laid upon his.
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Nowe where this purchase of his hath taken place, they are become a peculiar people zealous of good workes.
Now where this purchase of his hath taken place, they Are become a peculiar people zealous of good works.
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If colde christians haue so litle comfort from the death of Christ:
If cold Christians have so little Comfort from the death of christ:
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what shall become of them, that are sworne enimies, either to true religion, or els to good life, & christian behauiour.
what shall become of them, that Are sworn enemies, either to true Religion, or Else to good life, & christian behaviour.
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It is saide here by the Apostle, That we must be purged, to become a peculiar people vnto our God, zealous of good workes:
It is said Here by the Apostle, That we must be purged, to become a peculiar people unto our God, zealous of good works:
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which office of purging, the holy Ghost performeth not by miracle, but by meanes:
which office of purging, the holy Ghost Performeth not by miracle, but by means:
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wherin we haue great cause to be thankfull vnto God, that whereas our foode was exceeding grosse vnder the gouernment of the Pope,
wherein we have great cause to be thankful unto God, that whereas our food was exceeding gross under the government of the Pope,
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as hauing onely for diet, the inuentions of man:
as having only for diet, the Inventions of man:
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Nowe that pure and fine foode of the worde of God, is not only made lawfull vnto vs,
Now that pure and fine food of the word of God, is not only made lawful unto us,
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but also liberally laid out for vs. But herein againe, we are both to confesse and acknowledge our want, that seeing we are not voyd of sinne,
but also liberally laid out for us But herein again, we Are both to confess and acknowledge our want, that seeing we Are not void of sin,
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while we remaine in this fleshe, and therefore haue neede to be often purged & clensed:
while we remain in this Flesh, and Therefore have need to be often purged & cleansed:
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our purgations (for all this so great a change & so good a constitūtion of the minde vnder the Gospel) be now at this day nothing diuerse frō those, that were vsed in that great grossenes which we had vnder the Pope.
our purgations (for all this so great a change & so good a constituntion of the mind under the Gospel) be now At this day nothing diverse from those, that were used in that great grossness which we had under the Pope.
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The Canon lawe (I confesse) might purge somewhat in those times of ignorance,
The Canon law (I confess) might purge somewhat in those times of ignorance,
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when because the foode was so grosse, the minde could not but be full of great and grieuous humors:
when Because the food was so gross, the mind could not but be full of great and grievous humours:
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but nowe the constitution of our minds being altered, by reason that the foode is so cleane diuerse from that it hath bene,
but now the constitution of our minds being altered, by reason that the food is so clean diverse from that it hath be,
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howe cā it purge to any purpose? Let vs therfore euery one pray, that seeing by reason of this good diet of the Gospell, the state and constitution of our minde is chaunged:
how can it purge to any purpose? Let us Therefore every one pray, that seeing by reason of this good diet of the Gospel, the state and constitution of our mind is changed:
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in steede of the Canon lawe, which passeth ouer many daungerous humors, and purgeth them neuer a whit, by reason of the great grossenesse that is in it:
in steed of the Canon law, which passes over many dangerous humours, and Purgeth them never a whit, by reason of the great grossness that is in it:
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wee may haue rules and Canons out of the worde of God, which will pearce further,
we may have rules and Canonas out of the word of God, which will pierce further,
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& purge other humors, whereof we haue great store, and those such, as do greatly blemishe the Gospel,
& purge other humours, whereof we have great store, and those such, as doe greatly blemish the Gospel,
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and causeth so great slaunder vnto our profession, as hindreth many from cōming therevnto.
and Causes so great slander unto our profession, as hindereth many from coming thereunto.
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How often doth the whole body of this Realme assemble togither in that high court of Parliament, to redresse those euils that are amōg vs, either in body goods, or name:
How often does the Whole body of this Realm assemble together in that high court of Parliament, to redress those evils that Are among us, either in body goods, or name:
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making new statutes, and repeling olde, according as by that wisedome and experience whiche God hath giuen them, they see and perceyue any daunger, either present,
making new statutes, and repeling old, according as by that Wisdom and experience which God hath given them, they see and perceive any danger, either present,
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or shortly like to fal vpon them? But as for the church, which Sathan maliceth infinitly more,
or shortly like to fall upon them? But as for the Church, which Sathan maliceth infinitely more,
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and therefore maketh many sorer assaultes against the same:
and Therefore makes many Sorer assaults against the same:
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how slenderly in all such assemblies is her estate thought vpon? And what statutes are there made, to preuent the practises of Sathan? Or what olde ones be once repeled,
how slenderly in all such assemblies is her estate Thought upon? And what statutes Are there made, to prevent the practises of Sathan? Or what old ones be once repelled,
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how vnprofitable or hurtful soeuer experience doth tell vs that they be? The Lorde touch them with the care of it, who haue especiall authoritie to redresse it.
how unprofitable or hurtful soever experience does tell us that they be? The Lord touch them with the care of it, who have especial Authority to redress it.
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I haue already bene verie long, and the weather hath bene tedious vnto you, a worde therefore or two of the last point,
I have already be very long, and the weather hath be tedious unto you, a word Therefore or two of the last point,
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and so I make an ende.
and so I make an end.
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The maner of teaching, and trayning of schollers in Christe his schoole, is by teaching, exhorting,
The manner of teaching, and training of Scholars in Christ his school, is by teaching, exhorting,
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& rebuking these things, saith the Apostle. Speake, exhort, and rebuke with al authoritie.
& rebuking these things, Says the Apostle. Speak, exhort, and rebuke with all Authority.
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We can not conceiue the matters of saluation, by & of our selues, they must be taught vs,
We can not conceive the matters of salvation, by & of our selves, they must be taught us,
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and whē we yeeld vnto thē in iudgement, being persuaded of ye truth therof: it is another labor thē the former, to be rightly affected wt them.
and when we yield unto them in judgement, being persuaded of you truth thereof: it is Another labour them the former, to be rightly affected with them.
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And therefore they must be pressed vppon our affections by exhorting, and rebuking, for we are not by & by truely touched with our duetie,
And Therefore they must be pressed upon our affections by exhorting, and rebuking, for we Are not by & by truly touched with our duty,
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and humbled to the obedience thereof, when once wee haue subscribed in our iudgement, to the trueth and equitie of the thing.
and humbled to the Obedience thereof, when once we have subscribed in our judgement, to the truth and equity of the thing.
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Men must haue speciall cunning and skill from God, that shall come within vs, and make vs in iudgement and affection, to yeelde vnto duetie:
Men must have special cunning and skill from God, that shall come within us, and make us in judgement and affection, to yield unto duty:
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howe shall they preache (saith the Apostle) vnlesse they be sent? This argueth a strong & a wonderfull corruption to be within vs, which hath so blinded our reason,
how shall they preach (Says the Apostle) unless they be sent? This argue a strong & a wonderful corruption to be within us, which hath so blinded our reason,
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and hardened our affection, that they must be men of special gifts & graces, that shalbe able to open the eyes of our mind, to conceiue the trueth,
and hardened our affection, that they must be men of special Gifts & graces, that shall able to open the eyes of our mind, to conceive the truth,
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and to touche our affections so, as they shalbe moued to make conscience of the same.
and to touch our affections so, as they shall moved to make conscience of the same.
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Wee may well discerne then howe vnprofitable those ministers be in their place, who know nothing howe to exhort and rebuke.
we may well discern then how unprofitable those Ministers be in their place, who know nothing how to exhort and rebuke.
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Who would hyre into his haruest a Mower, that could not set an edge vppon his sith,
Who would hire into his harvest a Mower, that could not Set an edge upon his sith,
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when it should happen to bee blunted by stones or other things, that were hid in the grasse:
when it should happen to be blunted by stones or other things, that were hid in the grass:
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And is not teaching exhorting, and rebuking, the edge of the word, which maketh it cut? And be not our hearts of them selues,
And is not teaching exhorting, and rebuking, the edge of the word, which makes it Cut? And be not our hearts of them selves,
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if Sathan should cast in no outward occasions, a grounde that is full of stones? And what should he doe then in the haruest of the Lorde, that can not giue an edge to the worde, by strengthening the trueth of the doctrine,
if Sathan should cast in no outward occasions, a ground that is full of stones? And what should he do then in the harvest of the Lord, that can not give an edge to the word, by strengthening the truth of the Doctrine,
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if false prophetes & teachers should cast in stones of heresie, & errenious opinions:
if false Prophets & Teachers should cast in stones of heresy, & errenious opinions:
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nor yet by waking and rowsing the affections of men, by exhorting, and rebuking according to sounde doctrine,
nor yet by waking and rousing the affections of men, by exhorting, and rebuking according to sound Doctrine,
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when Sathan shall (as hee daily doeth) cast in great and mightie stones of securitie,
when Sathan shall (as he daily doth) cast in great and mighty stones of security,
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and hardnes of heart? Now the Seripture hath plainly foretold vs, yt in these latter dayes especially, the Lord his field shalbe full of such stones.
and hardness of heart? Now the Scripture hath plainly foretold us, that in these latter days especially, the Lord his field shall full of such stones.
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It is a matter, that ought to get both teares and prayers from vs, euen in the behalfe of the Lord,
It is a matter, that ought to get both tears and Prayers from us, even in the behalf of the Lord,
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as well as in respect of our selues:
as well as in respect of our selves:
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to see so many vnmeete men in our cuntrey, carie sithes into the Lords haruest, who when once they meete with any stoppe,
to see so many unmeet men in our country, carry Paths into the lords harvest, who when once they meet with any stop,
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and be set but a litle beside their booke must be forced to rethrne home with their sithes vpon their shoulders,
and be Set but a little beside their book must be forced to rethrne home with their Paths upon their shoulders,
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and let the Lords medon• cōtinue, vntill it shal be withered, or eaten vp of the aduersarie.
and let the lords medon• continue, until it shall be withered, or eaten up of the adversary.
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900
The Lord giue them heartes to thinke of it:
The Lord give them hearts to think of it:
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901
whose labour although it were but a litle, might do great good for the reformation thereof.
whose labour although it were but a little, might do great good for the Reformation thereof.
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902
And as the Churche hath a great plague of these men, so hath it of another sort, who haue giftes,
And as the Church hath a great plague of these men, so hath it of Another sort, who have Gifts,
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903
and are wel able teach, and to exhort, but yet for all that they wyll not abide & bee resident vppon theyr flockes, to discharge that duetie in theyr owne persons,
and Are well able teach, and to exhort, but yet for all that they will not abide & be resident upon their flocks, to discharge that duty in their own Persons,
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904
but carelesly committe them ouer vnto others.
but carelessly commit them over unto Others.
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905
An offence that in the greatest darknesse of Popery, hath ben founde faulte withall among them selues,
an offence that in the greatest darkness of Popery, hath been found fault withal among them selves,
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906
and taken to haue beene the onely decay of theyr kingdome.
and taken to have been the only decay of their Kingdom.
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907
And therefore a pitifull thyng it is, that in this light of the Gospel it shoulde not be acknowledged, that there is great sinne in suche thinges.
And Therefore a pitiful thing it is, that in this Light of the Gospel it should not be acknowledged, that there is great sin in such things.
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908
Espensaeus a Popish Prelate, affirmeth that a famous Preacher of his time, did oftentimes thūder out against those men, that so carelesly set ouer their charges vnto others:Esparza a Popish Prelate, Affirmeth that a famous Preacher of his time, did oftentimes thunder out against those men, that so carelessly Set over their charges unto Others:
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909
telling them plainely, that the Lorde would serue them in the worlde to come, according as they did serue him here:
telling them plainly, that the Lord would serve them in the world to come, according as they did serve him Here:
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910
Adibunt per vicarios Paradisu: in persona, inferos. Adibunt per Vicars Paradisu: in persona, inferos.
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911
The Lord (sayth he) will send such men to heauen, by Vicars, and to hell, in their owne persons.
The Lord (say he) will send such men to heaven, by Vicars, and to hell, in their own Persons.
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912
He confesseth that the Preacher, did openly denounce such iudgementes against them: Solitus est palàm illis polliceri vicariam salutem, personalem verò perniciem.
He Confesses that the Preacher, did openly denounce such Judgments against them: Solitus est palàm illis polliceri Vicarage salutem, personalem verò perniciem.
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913
Others shal goe to heauen for them (sayth he) for as for themselues in their owne person, they must be of necessitie resident,
Others shall go to heaven for them (say he) for as for themselves in their own person, they must be of necessity resident,
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914
vnto a personage of theyrs in Hell, whiche is called perdition. The speache as hee confesseth, is ouer pleasaunt, for so weightie & graue a matter,
unto a personage of theirs in Hell, which is called perdition. The speech as he Confesses, is over pleasant, for so weighty & graven a matter,
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915
as also for so heauy & hard iudgement.
as also for so heavy & hard judgement.
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916
God graunt that so pleasaunt speach, may sinde gentle and courteous intertainment, with so many as shalbe found fault heerein.
God grant that so pleasant speech, may sinde gentle and courteous entertainment, with so many as shall found fault herein.
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917
Wel, so great is the corruption of our nature, that wee haue neede of diligent teaching, exhorting & rebuking,
Well, so great is the corruption of our nature, that we have need of diligent teaching, exhorting & rebuking,
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918
if we shal yeeld any glory vnto our God, or good example to our brethrē.
if we shall yield any glory unto our God, or good Exampl to our brothers.
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919
To conclude therefore, (for I haue stonde long, and am afraid, haue weried you as wel as my self.) The Lord of al Maiestie & power graunt, that as Christe Iesus,
To conclude Therefore, (for I have stand long, and am afraid, have wearied you as well as my self.) The Lord of all Majesty & power grant, that as Christ Iesus,
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920
when hee came into the worlde, founde the Sheepheardes of Iurie, carefully looking to theyr flockes:
when he Come into the world, found the Shepherds of Jury, carefully looking to their flocks:
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921
so when hee shall come againe too iudgement, hee maye fynde those Sheepheardes, who haue his Churche,
so when he shall come again too judgement, he may find those Shepherds, who have his Church,
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922
and chosen people for their flocke, so diligently watching, & faithfully attending ouer the same:
and chosen people for their flock, so diligently watching, & faithfully attending over the same:
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923
as that by the meanes therof, he may haue great glorie from his people, by plentifull fruites of godlinesse, righteousnesse, and sobrietie:
as that by the means thereof, he may have great glory from his people, by plentiful fruits of godliness, righteousness, and sobriety:
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and that the Gospell being in all places thus glorified, our consciences may be truely comforted in Christ Iesus.
and that the Gospel being in all places thus glorified, our Consciences may be truly comforted in christ Iesus.
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925
To whom with the Father and the holy Ghost, one true and euerliuing God, be al honor, glorie,
To whom with the Father and the holy Ghost, one true and everliving God, be all honour, glory,
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and dominion, both nowe and euer. Amen.
and dominion, both now and ever. Amen.
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