Tvvo soveraigne salves for the soules sicknesse deliuered in certaine sermons at Hurst-church in the county of Berkes, neere Reading. By Robert Lovell, then minister and preacher of Gods word in the same parish.
Publisher: Printed by T S nodham for Nathanael Newbery and are to be sould at the signe of the starre vnder St Peters Church in Cornehill and in Popes head Ally
AS the faithfull Physitian of the body, hauing cured his Patient, if at any time after he can meete with him, will admonish him to take heede of such dyet as may hurt him,
AS the faithful physician of the body, having cured his Patient, if At any time After he can meet with him, will admonish him to take heed of such diet as may hurt him,
for feare of a Relapse, (which commonly proues worse then the former disease:) So Christ Iesus, that good Physitian of the soule, meeting in the Temple, the man which he had healed of a long and loathsome disease, doth admonish him to be more carefull in time to come then formerly he had beene,
for Fear of a Relapse, (which commonly Proves Worse then the former disease:) So christ Iesus, that good physician of the soul, meeting in the Temple, the man which he had healed of a long and loathsome disease, does admonish him to be more careful in time to come then formerly he had been,
so doth he now meete with vs in his Word; Therein shewing vs, 1. Our miserie. 2. His mercie. Our miserie, in that we are sicke in body, sicke in soule, and sinfull in both.
so does he now meet with us in his Word; Therein showing us, 1. Our misery. 2. His mercy. Our misery, in that we Are sick in body, sick in soul, and sinful in both.
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His mercis, in that being thus sicke, thus sinfull, he doth notwithstanding vouchsafe to heale vs, and healing vs doth admonish vs also to take heed That wee sinne no more, lest, &c. The words for plainnesse sake may be thus explained: Thou art whole, that is.
His mercis, in that being thus sick, thus sinful, he does notwithstanding vouchsafe to heal us, and healing us does admonish us also to take heed That we sin no more, lest, etc. The words for plainness sake may be thus explained: Thou art Whole, that is.
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Though through sinne thou wast sicke, by reason of wickednesse thou wast weake, by meanes of thine iniquities thou couldst not looke vp, much lesse leape into the poole of Bethesda and now thou art MADE whole, not of thine owne merit,
Though through sin thou wast sick, by reason of wickedness thou wast weak, by means of thine iniquities thou Couldst not look up, much less leap into the pool of Bethesda and now thou art MADE Whole, not of thine own merit,
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Wallow not any more so filthily in it, Let Sathan no more triumph ouer thee by opp• … ting and enthralling thy soule, Let sinne no more lead thee without orposition and manly resistance, Let it not any more raigne in thee, Obey not the lusts of it, Giue not thy members any more as weapons to sight for it,
Wallow not any more so filthily in it, Let Sathan no more triumph over thee by opp• … ting and enthralling thy soul, Let sin no more led thee without orposition and manly resistance, Let it not any more Reign in thee, Obey not the Lustiest of it, Give not thy members any more as weapons to sighed for it,
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and with the other drinke vp thy blood, take hold of iudgement and executing vengeance, yea, and wounding thy hairy scalpe, if thou goe on in thy wickednesse.
and with the other drink up thy blood, take hold of judgement and executing vengeance, yea, and wounding thy hairy scalp, if thou go on in thy wickedness.
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Yea, sinne thus no more, lest. &c. The words now in a more orderly handling, doe without rushing fall asunder into two parts, to wit. 1. An admonition or iniunction. 2. The Reasons therof.
Yea, sin thus no more, lest. etc. The words now in a more orderly handling, do without rushing fallen asunder into two parts, to wit. 1. an admonition or injunction. 2. The Reasons thereof.
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It is a Preparatiue word, a Peaceable word, a word of Demonstration, a word of Admiration, a word of Attention, a word of Precation, a word of Exultation & Expectation, a word vsed in matters of Wonder, either of wonderfull Gladnesse, or wonderfull Sadnesse .
It is a Preparative word, a Peaceable word, a word of Demonstration, a word of Admiration, a word of Attention, a word of Precation, a word of Exultation & Expectation, a word used in matters of Wonder, either of wonderful Gladness, or wonderful Sadness.
the first Outward, the second Inward. 1. Outwardly to prepare the eares, which be the first gates, by which Christ enters in to come at the heart. 2. Inwardly to prepare. 1. The Vnderstanding. 2. The Will.
the First Outward, the second Inward. 1. Outwardly to prepare the ears, which be the First gates, by which christ enters in to come At the heart. 2. Inwardly to prepare. 1. The Understanding. 2. The Will.
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for Behold, a man was sicke 38. yeares. Vers. 5. Yea, Behold him so sicke as that he was not able at the stirring of the Poole, to steppe in as soone as others. ver.
for Behold, a man was sick 38. Years. Vers. 5. Yea, Behold him so sick as that he was not able At the stirring of the Pool, to step in as soon as Others. ver.
He arose, tooke vp his bed and walked, Verse 8. yea, and as my Text saith, he was made whole. A worke worth the wondering at, a worke well deseruing to be vshered with an Ecce, for who would but diligently marke, who could but both aspectiuely and inspectiuely Behold such a thing as this? yea, looke on it not a squint or glauncingly,
He arose, took up his Bed and walked, Verse 8. yea, and as my Text Says, he was made Whole. A work worth the wondering At, a work well deserving to be ushered with an Ecce, for who would but diligently mark, who could but both aspectiuely and inspectiuely Behold such a thing as this? yea, look on it not a squint or glancingly,
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if he continually healeth our sickenesse, yea, and mercifully forgiueth our sinnes, and yet we will not Behold consider and attend it, what hope is there of continuance of them? surely little or none:
if he continually heals our sickness, yea, and mercifully forgives our Sins, and yet we will not Behold Consider and attend it, what hope is there of Continuance of them? surely little or none:
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if his mercies allure vs not, if the cords of his loue draw vs not, hee will cease beholding vs, hee will no more consider our miseries, nor attend our cryes.
if his Mercies allure us not, if the cords of his love draw us not, he will cease beholding us, he will no more Consider our misery's, nor attend our cries.
sounding out his honour and glory all the day long, as well in Exultation for him, as he hath done in Exaltation of vs. So did Dauid euen prouoke all the people to heare what God had done for him;
sounding out his honour and glory all the day long, as well in Exultation for him, as he hath done in Exaltation of us So did David even provoke all the people to hear what God had done for him;
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Againe, when the Shepheards had found the words of the Angell true, and seene the Babe laid in the cratch, they hid it not, they kept it not secret, but they published it saith the Text:
Again, when the Shepherds had found the words of the Angel true, and seen the Babe laid in the cratch, they hid it not, they kept it not secret, but they published it Says the Text:
First, in respect of God, whose glory, praise and honour, is much set forth thereby. Secondly, in regard of our selues, who thereby shall notably declare our faith.
First, in respect of God, whose glory, praise and honour, is much Set forth thereby. Secondly, in regard of our selves, who thereby shall notably declare our faith.
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I beleeued (saith Dauid ) and therefore did I speake Nam vbi cun { que } est vera fides, ibi lingua sonat confessionem propter gloriam Dei & salutem occlesiae ;
I believed (Says David) and Therefore did I speak Nam vbi cun { que } est vera fides, There lingua Sonnet confessionem propter gloriam Dei & salutem occlesiae;
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For, wheresoeuer true faith is, there the tongue cannot be but as a trumpet to sound out a sound confession, to the glory of God & saluation of his chosen.
For, wheresoever true faith is, there the tongue cannot be but as a trumpet to found out a found Confessi, to the glory of God & salvation of his chosen.
Fathers, Behold and attend you the loue that God had to Abraham and his Seede, to Ioshua and his House, to Hester and her Maides, because the one did command his Sonnes, the other his Houshold, the third her Maides, To serue the Lord, to heepe his lawes. To fast.
Father's, Behold and attend you the love that God had to Abraham and his Seed, to Ioshua and his House, to Esther and her Maids, Because the one did command his Sons, the other his Household, the third her Maids, To serve the Lord, to heap his laws. To fast.
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His perfect hatred against Balthasar for drunkennesse, against Zimri and Cosby for Adultery, against Ananias and Saphira for lying and dissembling and by such examples terrifie your beastlie Drunkards, affright your filthy Adulterers, dismay your accustomed Lyers, that so no such euils may happen to you and yours,
His perfect hatred against Balthasar for Drunkenness, against Zimri and Cosby for Adultery, against Ananias and Sapphira for lying and dissembling and by such Examples terrify your beastly Drunkards, affright your filthy Adulterers, dismay your accustomed Liars, that so no such evils may happen to you and yours,
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What? sinne no more? Will Christ haue this man a Catheran, a Celestine, a Donatist, a Perfectist? Will he haue absolute obedience to the whole law? Or, totall immunitie from all sinne? No, we leaue such opinions to blinde heathen, to Pithagoras, and Zeno, who held that no string or roote of vices at all, may be remaining in men through the exercise of vertue or wee referre them to seduced Heretickes, olde Nouatus and Pelagius. (or to new-found Petrus Brusius, a Frenchman, of the Prouince of Narbone and Henricus his Scholler,) who in Augutines time helo that iust men may possibly fulfill the Law;
What? sin no more? Will christ have this man a Catheran, a Celestine, a Donatist, a Perfectist? Will he have absolute Obedience to the Whole law? Or, total immunity from all sin? No, we leave such opinions to blind heathen, to Pythagoras, and Zeno, who held that no string or root of vices At all, may be remaining in men through the exercise of virtue or we refer them to seduced Heretics, old Nouatus and Pelagius. (or to newfound Peter Brusius, a Frenchman, of the Province of Narbonne and Henricus his Scholar,) who in Augutines time helo that just men may possibly fulfil the Law;
Such is the taint of Sinne, as that we haue it Hereditarie from our first Parents, being deriued vnto vs for Adams fact. 1. By iust imputation. 2. For want of originall iustice in our generation. 3. Because of the deprauation and corrupt disposition of our natures.
Such is the taint of Sin, as that we have it Hereditary from our First Parents, being derived unto us for Adams fact. 1. By just imputation. 2. For want of original Justice in our generation. 3. Because of the depravation and corrupt disposition of our nature's.
but if we Dwell not in it, if we let it not raigne in our mortall bodies, Sponte exequendo quod Peccatum imperat , readily obeying whatsoeuer sinne commandeth, wee neede not feare its Residencie. Per Baptismum enim tollitur, non vt Non sit, sed ne Imputetur :
but if we Dwell not in it, if we let it not Reign in our Mortal bodies, Sponte exequendo quod Peccatum Implead, readily obeying whatsoever sin commands, we need not Fear its Residency. Per Baptism enim tollitur, non vt Non sit, sed ne Imputetur:
Proclaiming him to be our King, and vowing our selues to be his Subiects, and how can we then for feare or shame let sinne raigne in vs? The Spirit hauing Deified vs by Baptisme (saith Nazianzine ) that is, by Holinesse made vs Partakers of the Godly nature, saith Saint Peter ;
Proclaiming him to be our King, and vowing our selves to be his Subjects, and how can we then for Fear or shame let sin Reign in us? The Spirit having Deified us by Baptism (Says Nazianzine) that is, by Holiness made us Partakers of the Godly nature, Says Saint Peter;
yea, being by It deliuered out of Prison, discharged from the debt we owed, It hauing deliuered vs also from Death, regenerated the Soule, gorgeously arrayed it,
yea, being by It Delivered out of Prison, discharged from the debt we owed, It having Delivered us also from Death, regenerated the Soul, gorgeously arrayed it,
which who will (if he know him) entertaine in his house, much lesse let raigne in his heart? Sinne indeed is a Tyrant, yea, a Consuming, Exacting, Insatiable, and Holding Tyrant.
which who will (if he know him) entertain in his house, much less let Reign in his heart? Sin indeed is a Tyrant, yea, a Consuming, Exacting, Insatiable, and Holding Tyrant.
For being dead in it, we are holden (saith the Apostle) NONLATINALPHABET , that is, forcibly holden, Holden in a miserable slauery and bondage, both of the power of the law, of the rigour of the law,
For being dead in it, we Are held (Says the Apostle), that is, forcibly held, Held in a miserable slavery and bondage, both of the power of the law, of the rigour of the law,
and suffered to raigne, what slauery is like ours? Surely none. No, not the Israelites oppression in Egypt, nor their vnmercifull entreatie in Babilon;
and suffered to Reign, what slavery is like ours? Surely none. No, not the Israelites oppression in Egypt, nor their unmerciful entreaty in Babylon;
not the bloudy persecution of Antiochus, nor the Turkes Gallie slauerie; not the Popes fire, nor Papists Gunpowder; not the Spaniards Inquisition, nor Amsterdam Brownists mercilessenes are not to be compared vnto it.
not the bloody persecution of Antiochus, nor the Turkes Galley slavery; not the Popes fire, nor Papists Gunpowder; not the Spanish Inquisition, nor Amsterdam Brownists mercilessenes Are not to be compared unto it.
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I speake it not to approue the Orators speech, I condem•e it rather, but it will serue to inferre that the same may be s•ld of sinne. For if any personall vice doth but obtaine its rege•cie, what will it not make vs to doe? Poscit, et dandum est; Ʋocat, et veniendum; Eijcit, et abcundum; Minatur, et extimescendum:
I speak it not to approve the Orators speech, I condem•e it rather, but it will serve to infer that the same may be s•ld of sin. For if any personal vice does but obtain its rege•cie, what will it not make us to do? Poscit, et dandum est; Ʋocat, et veniendum; Eijcit, et abcundum; Minatur, et extimescendum:
•f 〈 ◊ 〉 by as tyranny, it makes the fruit of the wombe, which is a Blessing, to be a Curse, it makes God of a tender Father, to be a terrible Iudge; it makes Christ which is a corner-stone to support, to be a stone of offence to slumble at;
•f 〈 ◊ 〉 by as tyranny, it makes the fruit of the womb, which is a Blessing, to be a Curse, it makes God of a tender Father, to be a terrible Judge; it makes christ which is a cornerstone to support, to be a stone of offence to slumble At;
oh therefore let it not raigne in vs, but rather let vs deale with Sinne as with a Tyrant, and that on this wise. 1. Take away its weapons. 2. Banish its friends. 3. Preuent its pollicies. 4. Neuer offer conditions of peace with it, for if we doe, it will quickly encroach and get the chayre of estate,
o Therefore let it not Reign in us, but rather let us deal with Sin as with a Tyrant, and that on this wise. 1. Take away its weapons. 2. Banish its Friends. 3. Prevent its policies. 4. Never offer conditions of peace with it, for if we do, it will quickly encroach and get the chair of estate,
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when it hath made vs to take paines, what will be our pay? Surely in this life a galeing and wounded Conscience, which shall continually suggest vnto vs our sinnes committed, Gods law violated, his Maiestie offended, and punishment deserued.
when it hath made us to take pains, what will be our pay? Surely in this life a galeing and wounded Conscience, which shall continually suggest unto us our Sins committed, God's law violated, his Majesty offended, and punishment deserved.
Nay, neither is this all, but Death shall also play its part, for That indeed is sins proper pay, as the Apostle witnesseth, Rom. 6.23. saying, The wages of sinne is death. Mors vt debitum soluitur peccanti;
Nay, neither is this all, but Death shall also play its part, for That indeed is Sins proper pay, as the Apostle Witnesseth, Rom. 6.23. saying, The wages of sin is death. Mors vt Debitum soluitur Sinning;
as the Souldier hath his presse money, and the Seruant his couenant penny. Therefore let not sinne raigne, &c. My application of which point shall be none other but this:
as the Soldier hath his press money, and the Servant his Covenant penny. Therefore let not sin Reign, etc. My application of which point shall be none other but this:
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Both which if we will doe, wee must follow the counsell of the Apostle, who willeth vs, To take the whole armour of God, that wee may be able to withstand the assaults of the Deuill, and to Resist in the euill day, and to stand fast
Both which if we will do, we must follow the counsel of the Apostle, who wills us, To take the Whole armour of God, that we may be able to withstand the assaults of the devil, and to Resist in the evil day, and to stand fast
Thou must therefore be a Souldier, and the course of thy life must be a fight , thou must expect the opposition of enemies , and annoyance with assaults :
Thou must Therefore be a Soldier, and the course of thy life must be a fight, thou must expect the opposition of enemies, and annoyance with assaults:
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And therefore like a good Souldier thou must fight manfully, that thou maist raigne Regally. But before thou entrest combat with thy foes, Put on thine armour, be euery way,
And Therefore like a good Soldier thou must fight manfully, that thou Mayest Reign Regally. But before thou enterest combat with thy foes, Put on thine armour, be every Way,
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& in euery thing wel instructed, as Mr, Caluin expounds it. But what Armour must thou put on? Not Ionathans Bow; nor Sampsons Iaw bone: not Dauids Sling; nor Peters Sword:
& in every thing well instructed, as Mr, Calvin expounds it. But what Armour must thou put on? Not Ionathans Bow; nor Sampsons Jaw bone: not David Sling; nor Peter's Sword:
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If then thou wilt be a Conquerour, follow that Captaines counsell that bids thee put on NONLATINALPHABET, Vniuers; ain armaturam Dei: The Armour of God.
If then thou wilt be a Conqueror, follow that Captains counsel that bids thee put on, Universe; ain armaturam Dei: The Armour of God.
So called, because it was made of God. I am. 1.17. Prescribed by God. Psal. 119 98. Giuen of God. 1 Cor. 14. Agreeable to God. Heb. 13.21. Made in heauen. Prescribed in his Word. Giuen by his Spirit. Agreeable to his Will:
So called, Because it was made of God. I am. 1.17. Prescribed by God. Psalm 119 98. Given of God. 1 Cor. 14. Agreeable to God. Hebrew 13.21. Made in heaven. Prescribed in his Word. Given by his Spirit. Agreeable to his Will:
Therefore the Armour of God. The peeces of which Armour are these. 1. The Girdle of Veritie. 2. The Breast-plate of Righteousnesse. 3. The Shoes of Peace. 4. The Shield of Faith. 5. The Helmet of Hope. 6 The Sword of the Spirit .
Therefore the Armour of God. The Pieces of which Armour Are these. 1. The Girdle of Verity. 2. The Breastplate of Righteousness. 3. The Shoes of Peace. 4. The Shield of Faith. 5. The Helmet of Hope. 6 The Sword of the Spirit.
and information of the word of God, thou remaynest setled and established in that doctrine that it teacheth. 2. Truth of Heart, whereby thou seekest to approue thy selfe before God, who (saith Dauid ) Loues truth in the inward affections 3. Haue in thee truth of speech, wherby thy mouth and thy minde, thy heart and thy tongue, that are so closely tyed by natures bond, may not be vnknit,
and information of the word of God, thou remainest settled and established in that Doctrine that it Teaches. 2. Truth of Heart, whereby thou Seekest to approve thy self before God, who (Says David) Loves truth in the inward affections 3. Have in thee truth of speech, whereby thy Mouth and thy mind, thy heart and thy tongue, that Are so closely tied by nature's bound, may not be unknit,
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4 Haue in thee, Truth of action, whereby thou approuest thy selfe plaine, faithfull and honest in all thy dealings and doings both with God and Man, this done,
4 Have in thee, Truth of actium, whereby thou approvest thy self plain, faithful and honest in all thy dealings and doings both with God and Man, this done,
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Thus couered, slacke not to shooe thy feete with the preparation of the Gospell of Peace, by which greaues and leg-harnesse, being preserued from the Bryars and Thornes, Stones and Stickes that are in thy way, that is, Afflictions and persecutions, tentations and trialls in thy profession and practise of Christianity ▪ thou mayest march valiantly, fight lustily,
Thus covered, slack not to shoe thy feet with the preparation of the Gospel of Peace, by which greaves and leg-harness, being preserved from the Briars and Thorns, Stones and Sticks that Are in thy Way, that is, Afflictions and persecutions, tentations and trials in thy profession and practice of Christianity ▪ thou Mayest march valiantly, fight lustily,
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and ouercome both quickely and comfortably. Thus Shod, Thou must haue a great car, yea, NONLATINALPHABET. A care aboue all things els, that thou shield thee with the shield of Faith;
and overcome both quickly and comfortably. Thus Shod, Thou must have a great car, yea,. A care above all things Else, that thou shield thee with the shield of Faith;
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wherby thou maiest keepe both thy Head and thy Heart, from the handy-gripe, blowes and stripes, foyles and pushes of thine own corruptions, which are within thee as also Quench the fiery darts of the Deuill:
whereby thou Mayest keep both thy Head and thy Heart, from the handy-gripe, blows and stripes, foils and pushes of thine own corruptions, which Are within thee as also Quench the fiery darts of the devil:
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and applying the bloud of Christ to thy soule, it cannot be but that thou shouldest be vexed in thy Bones , sore vexed in thy Soule , faint in thy mourning , and be consumed with Griefe ;
and applying the blood of christ to thy soul, it cannot be but that thou Shouldst be vexed in thy Bones, soar vexed in thy Soul, faint in thy mourning, and be consumed with Grief;
therefore specially shield thee with That, for it is the chiefe Balme, and most medicinable Oyle of thy soule, which being applyed to that facultie which is enflamed with Sathans poysoned dart, asswageth the heate, driueth out the poyson, dispelleth the inward anguish thereof, pacifieth and quieteth it,
Therefore specially shield thee with That, for it is the chief Balm, and most medicinable Oil of thy soul, which being applied to that faculty which is inflamed with Satan's poisoned dart, assuageth the heat, Driveth out the poison, dispelleth the inward anguish thereof, pacifieth and quieteth it,
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Thou must haue also the Helmet of Hope, or Saluation , with which thy head, nay heart and soule being couered, kept and fenced, thou shalt not feare thine aduersaries,
Thou must have also the Helmet of Hope, or Salvation, with which thy head, nay heart and soul being covered, kept and fenced, thou shalt not Fear thine Adversaries,
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Lastly thou must not be without thy Sword girt vnto thy Thigh, with which liuely, powerfull, sharpe, piercing, diuiding, discerning weapon, thou shalt both defend thy selfe, and foyle thy foe;
Lastly thou must not be without thy Sword girded unto thy Thigh, with which lively, powerful, sharp, piercing, dividing, discerning weapon, thou shalt both defend thy self, and foil thy foe;
And now because without being armed with the Power of Gods might, thou art but like little Dauid with Sanls Helmet of Brasse, Brigandine and Sword. 1 Sam. 17.38. therefore I would aduise thee to take to thee, Prayer and all manner of Supplication in the Spirit , which will helpe thee well to weild and vse thy aforenamed Armour:
And now Because without being armed with the Power of God's might, thou art but like little David with Sanls Helmet of Brass, Brigandine and Sword. 1 Sam. 17.38. Therefore I would advise thee to take to thee, Prayer and all manner of Supplication in the Spirit, which will help thee well to wield and use thy aforenamed Armour:
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Which being thus put on, thou needest not feare either Sinnes Domination or Damnation: For Sinne with it's Author the Deuill, is of that cowardly spirit,
Which being thus put on, thou Needest not Fear either Sins Domination or Damnation: For Sin with it's Author the devil, is of that cowardly Spirit,
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Wherefore I hold it wisedome for euery Christian, carefully to marke sinnes foot-steps, whereby it climbeth into our hearts and maketh it's Throne in our Soules, (for, Nemo Repenté fit Pessimus sed Paulatim descendit :
Wherefore I hold it Wisdom for every Christian, carefully to mark Sins footsteps, whereby it climbs into our hearts and makes it's Throne in our Souls, (for, Nemo Repenté fit Pessimus sed Gradually descendit:
No man is on the sudden desperately euill, but descendeth by little and little;) yea, Canker - like it creepeth by degrees, which the Psalmograph maketh three in number, that is, Walking, Standing, Sitting ,
No man is on the sudden desperately evil, but Descendeth by little and little;) yea, Canker - like it creeps by Degrees, which the Psalmograph makes three in number, that is, Walking, Standing, Sitting,
and therefore that Sinne might haue both it's Residencie and Regencie, he will not sticke to commit it. 1. Euery whit. 2. Euery where. 3. And euer; or if you will. 1. All. 2. At all Places. 3. At all Times .
and Therefore that Sin might have both it's Residency and Regency, he will not stick to commit it. 1. Every whit. 2. Every where. 3. And ever; or if you will. 1. All. 2. At all Places. 3. At all Times.
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In which when it is a while established, see how it proclaimeth it selfe King, and playes Rex. 1. By Ignorance, which Blindeth; 2. By Ʋnbeliefe, which Displeaseth; 3. By Custome, which Hardneth; 4. By Security, which Presumeth. By Ignorance the Gentiles were Strangers to the Life of God ,
In which when it is a while established, see how it proclaims it self King, and plays Rex. 1. By Ignorance, which Blinds; 2. By Ʋnbeliefe, which Displeaseth; 3. By Custom, which Hardeneth; 4. By Security, which Presumeth. By Ignorance the Gentiles were Strangers to the Life of God,
yea, and whence is it that our common people haue gotten such boldnesse in sinning? is it not for the most part by reason of the Ignorance that is in them? Surely yes:
yea, and whence is it that our Common people have got such boldness in sinning? is it not for the most part by reason of the Ignorance that is in them? Surely yes:
But againe see how vnbeliefe drawes on to sins Regencie. If the Deuill can but blinde this Eye of Faith, but pricke this Foot, lame this Hand; then he knowes that he shall quickly make vs, Eye all sinne, Goe vnto all iniquitie, and Reach after all wickednesse:
But again see how unbelief draws on to Sins Regency. If the devil can but blind this Eye of Faith, but prick this Foot, lame this Hand; then he knows that he shall quickly make us, Eye all sin, Go unto all iniquity, and Reach After all wickedness:
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But let vs see how Custome preuailes for sins Domination; surely much euery way. In familiaritatem grauissima adducit, saith Seneca ; Custome makes heauie things light:
But let us see how Custom prevails for Sins Domination; surely much every Way. In familiaritatem grauissima adducit, Says Senecca; Custom makes heavy things Light:
It makes Cammels seeme Gnats; and Beames but Moates. The sinner accustomed to sinne is then in his Element, when he is committing hainous and hiddeous crimes, grosse and grieuous iniquities.
It makes Camels seem Gnats; and Beams but Moats. The sinner accustomed to sin is then in his Element, when he is committing heinous and hideous crimes, gross and grievous iniquities.
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Lastly, Securitie hath an hand to helpe sinne in its Regencie: This Ease-full sleepe in sinne (which the Greeke Poets call NONLATINALPHABET, Deaths brother,
Lastly, Security hath an hand to help sin in its Regency: This Easeful sleep in sin (which the Greek Poets call, Death's brother,
yea, and brings him that is possessed therewith To sit in his seate, as the Psalmist hath it , id est, securé et pertenaciter perseuerare in delictis, et omnem Pietatem et Religionem habere pro Ludibrio :
yea, and brings him that is possessed therewith To fit in his seat, as the Psalmist hath it, id est, securé et pertenaciter perseuerare in delictis, et omnem Pietatem et Religionem habere Pro Ludibrio:
This NONLATINALPHABET, spiritus soporis, Spirit of slumber, or as Piscator translateth it , Dead sleepe or senselesse stumber possessing vs, doth make vs to thinke, Who is the Lord? or what can he doe? yea, and to say also;
This, spiritus soporis, Spirit of slumber, or as Piscator Translate it, Dead sleep or senseless stumber possessing us, does make us to think, Who is the Lord? or what can he do? yea, and to say also;
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Oh this hath brought vs to Ripenesse of sinne, and then what can wee looke for but the hooke of Gods iudgements to cut vs downe and plucke vs off? Therefore let vs all stand in Awe :
O this hath brought us to Ripeness of sin, and then what can we look for but the hook of God's Judgments to Cut us down and pluck us off? Therefore let us all stand in Awe:
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then though sinne hath Residencie in vs in Infirmitie, yet it shall not Raigne ouer vs with grosle Enormitie: Be wee therefore admonished by Christ, which here bids vs sinne no More.
then though sin hath Residency in us in Infirmity, yet it shall not Reign over us with grosle Enormity: Be we Therefore admonished by christ, which Here bids us sin no More.
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I should now descend to the Reasons, but me thinkes I cannot let passe without obseruation that which is implied in this NONLATINALPHABET, Ne amplius, No more:
I should now descend to the Reasons, but me thinks I cannot let pass without observation that which is implied in this, Ne Amplius, No more:
yea, the Learned haue concluded, That it was the Scope and Drift of Christs Conference with this man in the Temple, to shew him the first efficient cause of his sicknesse , which was none other but sinne; so that the Inference is plaine, to wit, That sicknesse, For, sinne doth follow sicknesse In sinne, or that Weakenesse of Bodie doth proceede from Wickednesse of Soule.
yea, the Learned have concluded, That it was the Scope and Drift of Christ Conference with this man in the Temple, to show him the First efficient cause of his sickness, which was none other but sin; so that the Inference is plain, to wit, That sickness, For, sin does follow sickness In sin, or that Weakness of Body does proceed from Wickedness of Soul.
Ex sanitate Anima sit sanitas Corporis ; That the Soules soundnesse was the bodies safetie; so Deuines hold, That if the soule had not sinned, the Body had not smarted.
Ex sanitate Anima sit sanitas Corporis; That the Souls soundness was the bodies safety; so Divines hold, That if the soul had not sinned, the Body had not smarted.
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yea, from this Roote and impure Seminarie hath sprung all our woefull Miserie, taking from vs Paradice, and making vs Pilgrims; bereauing vs of Immortalitie and putting on vs Mortalitie; dispossessing vs of Gladnesse and exposing vs to Sadnesse: and this doth the Scripture euery where testifie.
yea, from this Root and impure Seminary hath sprung all our woeful Misery, taking from us Paradise, and making us Pilgrim's; bereaving us of Immortality and putting on us Mortality; dispossessing us of Gladness and exposing us to Sadness: and this does the Scripture every where testify.
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Fooles are afflicted (saith Dauid, ) Why? Because of their offences. And Ezechiel prophecying of Israels Destruction and fearefull Ruine, layes downe this as the maine cause,
Fools Are afflicted (Says David,) Why? Because of their offences. And Ezechiel prophesying of Israel's Destruction and fearful Ruin, lays down this as the main cause,
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For me thinkes it could no otherwise be, but that he who was sicke 38. yeares, should (with that woman, Marke 5.25.26. sicke of the bloudy Issue 12. yeares ) suffer many things of the Physitians.
For me thinks it could not otherwise be, but that he who was sick 38. Years, should (with that woman, Mark 5.25.26. sick of the bloody Issue 12. Years) suffer many things of the Physicians.
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By Nature we hate euery thing that Hurteth vs, how much more should we Abhorre Sinne that woundeth vs so sorely as it doth? Her way (like the way of a Strumpet) leades downe to Death and her footsteps take hold of Hell .
By Nature we hate every thing that Hurteth us, how much more should we Abhor Sin that wounds us so sorely as it does? Her Way (like the Way of a Strumpet) leads down to Death and her footsteps take hold of Hell.
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Yea, saith Saint Bernard, Via Peccati Ingredientes Contaminat; Progredientes obstinat; Egredientes exterminat . Sinne in the first Entrance thereinto Defileth; in the Progresse Hardeneth; at its Going out Destroyeth.
Yea, Says Saint Bernard, Via Peccati Ingredients Contaminat; Progredientes obstinate; Departing exterminate. Sin in the First Entrance thereinto Defileth; in the Progress Hardeneth; At its Going out Destroyeth.
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let it bring thee to fleshly pleasure, It will change thee into an Hogge, an Horse, a Syren, a Sparrow: Or let it leaue thee to Sloath; then it will metamorphize thee into an Ostridge, an Elephant, a Cammell, a Dragon, an Asse: Or let it possesse thee with Couetousnesse, and then no Harpie shall be compared vnto thee,
let it bring thee to fleshly pleasure, It will change thee into an Hog, an Horse, a Syren, a Sparrow: Or let it leave thee to Sloth; then it will metamorphize thee into an Ostrich, an Elephant, a Camel, a Dragon, an Ass: Or let it possess thee with Covetousness, and then no Harpy shall be compared unto thee,
yea, into one whose Eyes shall be full of Adulterie; whose Eares shall be open to all vaine delights; whose Tongue shall be swollen with Deceipt; whose Lips shall be boulstred with the Poyson of Aspes; whose Throate shall be an open Sepulchre; whose Hands shall be full of Briberie; whose Belly a timpany of Gluttonie; whose Backe shall be loaden with Idlenesse; and whose Feete shall be swift (enought though) to shed bloud. Loe then, Sinne being such a thing as will make thee such an one, who will not abhorre It aboue all things? Yea indeede, let vs not loue that which causeth God to loath vs, let vs not swill downe that which maketh God to swell against vs, making vs sicke because of sinne, and Weake by reason of Wickednesse: but rather as I haue said already, let vs Abhorre it.
yea, into one whose Eyes shall be full of Adultery; whose Ears shall be open to all vain delights; whose Tongue shall be swollen with Deceit; whose Lips shall be bolstered with the Poison of Asps; whose Throat shall be an open Sepulchre; whose Hands shall be full of Bribery; whose Belly a Timpany of Gluttony; whose Back shall be loaded with Idleness; and whose Feet shall be swift (enough though) to shed blood. Lo then, Sin being such a thing as will make thee such an one, who will not abhor It above all things? Yea indeed, let us not love that which Causes God to loath us, let us not swill down that which makes God to swell against us, making us sick Because of sin, and Weak by reason of Wickedness: but rather as I have said already, let us Abhor it.
For who would censure more charitablie of that man, who when hee is called to the house of mourning, wherein his Dearest friend lyes languishing, he in stead of Mourning, laugheth, reioyceth and danceth for ioy? And what shall we thinke of such as are Dying with sinne; yea, Dead in sinne: Deadly Drunke, Deadly Couetous, whom when wee espie, wee laugh at them? But let all such Reioycers take heed,
For who would censure more charitably of that man, who when he is called to the house of mourning, wherein his Dearest friend lies languishing, he in stead of Mourning, Laugheth, rejoices and dances for joy? And what shall we think of such as Are Dying with sin; yea, Dead in sin: Deadly Drunk, Deadly Covetous, whom when we espy, we laugh At them? But let all such Rejoicers take heed,
and Repent of this their pitteous Mirth, lest they pertake of that woe which our Sauiour hath denounced, saying, Wee be vnto them which now laugh, for they shall weepe and houle z.
and repent of this their piteous Mirth, lest they partake of that woe which our Saviour hath denounced, saying, we be unto them which now laugh, for they shall weep and houle z.
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Thirdly, doth Wickednesse cause Weakenesse? Then let this teach vs to acknowledge without murmuring, that all the iudgements which seaze on vs, are iust and righteous altogether.
Thirdly, does Wickedness cause Weakness? Then let this teach us to acknowledge without murmuring, that all the Judgments which seize on us, Are just and righteous altogether.
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Two peerelesse patternes hereof we haue in sacred Write, the first whereof is the Widdow of Sareptah, whose Sonne falling sicke, yea, euen sicke vnto Death; so that (as the Text saith) There was no Breath in him , She murmures not, she repines not, she reuiles not the man of God,
Two peerless patterns hereof we have in sacred writ, the First whereof is the Widow of Sareptah, whose Son falling sick, yea, even sick unto Death; so that (as the Text Says) There was no Breath in him, She murmurs not, she repines not, she reviles not the man of God,
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The like we may reade of in the booke of Nehemiah: How the Leuites laid open the sinnes of the whole land, Condemning themselues, and Commending the Lord. Confessing his kindnesse vnto Them, and their Ʋnkindnesse vnto Him. Yea, surely (say they) Thou art iust in all that is come vpon vs:
The like we may read of in the book of Nehemiah: How the Levites laid open the Sins of the Whole land, Condemning themselves, and Commending the Lord. Confessing his kindness unto Them, and their Ʋnkindnesse unto Him. Yea, surely (say they) Thou art just in all that is come upon us:
and willingly to subiect our selues vnto Gods will, patiently wayting his leisure, and so doing let vs not doubt but that at the last the Lord will come,
and willingly to Subject our selves unto God's will, patiently waiting his leisure, and so doing let us not doubt but that At the last the Lord will come,
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Fourthly, what though sicknesse commeth for sinne yet let vs not vncharitably conclude (though God may know it to be true,) That euery one that we see grieuouslie sicke, is a Grieuous sinner:
Fourthly, what though sickness comes for sin yet let us not uncharitably conclude (though God may know it to be true,) That every one that we see grievously sick, is a Grievous sinner:
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No let vs leaue this to the Iewes, or put it off to the Barbarians. The first whereof would needes vncharitablie censure The man that was borne blinde, and would not be perswaded but That either Hee, or his Parents had sinned, that is, had extraordinarily sinned aboue others.
No let us leave this to the Iewes, or put it off to the Barbarians. The First whereof would needs uncharitably censure The man that was born blind, and would not be persuaded but That either He, or his Parents had sinned, that is, had extraordinarily sinned above Others.
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Againe, the Barbarians did no lesse vnto Paul, on whose hand because a Viper hung , it could not be but that This man must be some Murtherer, who though he had escaped the Sea,
Again, the Barbarians did no less unto Paul, on whose hand Because a Viper hung, it could not be but that This man must be Some Murderer, who though he had escaped the Sea,
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But what art thou that Iudgest another mans seruant? or Who hath knowne the minde of God at any time? Canst thou tell whether the affliction which thy brother suffereth, be a Probation or a Punishment? Knowest thou the end of Gods doings? It may be his sicknesse is for the same end that Iobs afflictions were,
But what art thou that Judges Another men servant? or Who hath known the mind of God At any time? Canst thou tell whither the affliction which thy brother suffers, be a Probation or a Punishment? Knowest thou the end of God's doings? It may be his sickness is for the same end that Jobs afflictions were,
but rather mourne with him, pray for him, That God (according to his promise) Would not lay vpon him more then he is able to beare, and in so doing thou shalt shew thy selfe, wise, honest, charitable and Christian-like.
but rather mourn with him, pray for him, That God (according to his promise) Would not lay upon him more then he is able to bear, and in so doing thou shalt show thy self, wise, honest, charitable and Christianlike.
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But how can you looke for Grapes from Thornes? for Water from the Rocke? for Oyle from Stones? for Sweetnesse from Bitternesse? or for Comfort from Sinne? Yet behold,
But how can you look for Grapes from Thorns? for Water from the Rock? for Oil from Stones? for Sweetness from Bitterness? or for Comfort from Sin? Yet behold,
In Consideration whereof Saint Gregory did thanke God that he was Sicke; for, saith he, Detrimenta Corporis, were Incrementa Virtutis, my bodies Paine, was my soules Gaine, my Bed of sicknesse was my schoole and Doctorall Chayre of learning and discipline.
In Consideration whereof Saint Gregory did thank God that he was Sick; for, Says he, Detrimenta Corporis, were Incrementa Virtue, my bodies Pain, was my Souls Gain, my Bed of sickness was my school and Doctoral Chair of learning and discipline.
yea, and surely some such haue I (to my vnspeakeable comfort) visited, whose sicknesse hath beene so seasoned with holy and sanctified speeches, that they haue oft preuented me,
yea, and surely Some such have I (to my unspeakable Comfort) visited, whose sickness hath been so seasoned with holy and sanctified Speeches, that they have oft prevented me,
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Lastly, is Sinne the cause of Sickenesse? how should this presse forward men of place and authority, in Church and Common-wealth, to set themselues to the suppressing of sinne? Surely much euery way.
Lastly, is Sin the cause of Sickness? how should this press forward men of place and Authority, in Church and Commonwealth, to Set themselves to the suppressing of sin? Surely much every Way.
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It should make vs Ministers to be euen NONLATINALPHABET, fily Tonituri, Sonnes of Thunder , ratling from heauen the terrible iudgements of God against sinners;
It should make us Ministers to be even, fily Tonituri, Sons of Thunder, rattling from heaven the terrible Judgments of God against Sinners;
yea, we should be heard aboue, and be seene beneath, we should out-face sinne, out-preach it, out-liue it, suffering our light so to shine in the faces of worldlings,
yea, we should be herd above, and be seen beneath, we should outface sin, outpreach it, outlive it, suffering our Light so to shine in the faces of worldlings,
For the suppressing of which if you doe not the sooner and soarer lay too your hand, it is to be feared that the hand of God will ere long be vpon you and yours, vs and ours, Visiting our Transgressions with the Rod, and our Iniquities with stroakes .
For the suppressing of which if you do not the sooner and soarer lay too your hand, it is to be feared that the hand of God will ere long be upon you and yours, us and ours, Visiting our Transgressions with the Rod, and our Iniquities with Strokes.
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First, Swearing. Secondly, Sabboth-breaking. Thirdly, Drunkennesse. Which for want of Magistrates, who Phineas-like are Bold-countenanced, they grow so bold as to step into high places,
First, Swearing. Secondly, Sabbath breaking. Thirdly, drunkenness. Which for want of Magistrates, who Phineas-like Are Bold-countenanced, they grow so bold as to step into high places,
for Swearing is now but the Gentlemans Grace of speech, the Pages Complement, the Seruing-mans Sword, the Trades-mans broaker, & the Country-mans Yea, and Nay, Againe,
for Swearing is now but the Gentleman's Grace of speech, the Pages Compliment, the Serving-mans Sword, the Tradesman's Broker, & the Countrymans Yea, and Nay, Again,
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and the Country-mans Leisure-day, wherein if they should not Recreate themselues in Dauncing, Dicing, Drinking, and such like Deuillish pastimes, they would thinke themselues much wrong'd.
and the Countrymans Leisure-day, wherein if they should not Recreate themselves in Dancing, Dicing, Drinking, and such like Devilish pastimes, they would think themselves much wronged.
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and as you tender the health of our Country, the long biding, and well-being of our Church, set an edge on your swords, sharpen your arrowes, bend your bowes,
and as you tender the health of our Country, the long biding, and well-being of our Church, Set an edge on your swords, sharpen your arrows, bend your bows,
Now to the Reasons, and that first of the first of them, drawne as I told you A Priore, or a Collocato Beneficio, from a good turne bestowed; in these words:
Now to the Reasons, and that First of the First of them, drawn as I told you A Priore, or a Collocato benefit, from a good turn bestowed; in these words:
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Wherein are to be considered. 1. A worke wrought, Thou art whole, a worke of Health. 2. The Worker, closely implied in that participle NONLATINALPHABET, thou art MADE whole. Of thesein their order, and first of the worke.
Wherein Are to be considered. 1. A work wrought, Thou art Whole, a work of Health. 2. The Worker, closely implied in that participle, thou art MADE Whole. Of thesein their order, and First of the work.
Benefits (saith our Prouerbe) are Binders. Et ownes Immemorem Beneficy oderunt (saith the Oratour ,) And All euen the Heathen) hate vnthankefull persons, much more Christians,
Benefits (Says our Proverb) Are Binders. Et owns Immemorem Beneficy oderunt (Says the Orator,) And All even the Heathen) hate unthankful Persons, much more Christians,
and most of all this man, who was so long sicke, and so lowe brought as that hee could not Steppe into the Poole , he being so miraculously healed of such an inueterat disease,
and most of all this man, who was so long sick, and so low brought as that he could not Step into the Pool, he being so miraculously healed of such an inveterate disease,
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What lesse sacrifice can he offer? what better seruice can hee performe, then that which the Physitian both of soule and body doth require? and that is, because he is made whole, he should Sinne no more. Hence I inferre this Conclusion:
What less sacrifice can he offer? what better service can he perform, then that which the physician both of soul and body does require? and that is, Because he is made Whole, he should Sin no more. Hence I infer this Conclusion:
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That being deliuered, &c. Wee should serue him in Holinesse and Righteousnesse . That being freed from Sinne, we should be made the seruants of Righteousnesse .
That being Delivered, etc. we should serve him in Holiness and Righteousness. That being freed from Sin, we should be made the Servants of Righteousness.
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I haue brought thee out of the Land of Egypt, and redeemed thee out of the house of Seruants, &c. Therefore, thou shalt haue none other Gods but mee Therefore ye shall keepe my Commandements .
I have brought thee out of the Land of Egypt, and redeemed thee out of the house of Servants, etc. Therefore, thou shalt have none other God's but me Therefore you shall keep my commandments.
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Therefore shall yee eate the Passeouer vnto the Lord your God , yea, and Therefore should this man Sinne no more, because He is made whole. And reason good.
Therefore shall ye eat the Passover unto the Lord your God, yea, and Therefore should this man Sin no more, Because He is made Whole. And reason good.
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For who (saith the Apostle) planteth ▪ Vineyard and eateth not the fruit thereof ? and why should God, plant and place vs in a fruitfull Canaan? why should he helpe and heale vs in sicknesse and distresse,
For who (Says the Apostle) plants ▪ Vineyard and Eateth not the fruit thereof? and why should God, plant and place us in a fruitful Canaan? why should he help and heal us in sickness and distress,
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True it is That Grace hath abounded, what? Shall we therefore continue in Sinne? Tis as true, That we also are healed, what shall we therefore sinne? shall wee make no better vse of Gods mercies? God forbid.
True it is That Grace hath abounded, what? Shall we Therefore continue in Sin? This as true, That we also Are healed, what shall we Therefore sin? shall we make no better use of God's Mercies? God forbid.
Know thou oh Christian whatsoeuer thou art, That Grace doth not giue the reines to Licentiousnesse of Life, but rather It is the streightest bridle to hold vs from all sinne.
Know thou o Christian whatsoever thou art, That Grace does not give the reins to Licentiousness of Life, but rather It is the straightest bridle to hold us from all sin.
neither giues any colour of dispensation to sinne, but rather doth much condemne the Libertines and Epicures, which draw such Satanicall conclusions out of such Sanctified premises.
neither gives any colour of Dispensation to sin, but rather does much condemn the Libertines and Epicureans, which draw such Satanical conclusions out of such Sanctified premises.
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But now that this mans Weakenesse and Gods Power, his Miserie and Gods Mercy, might at once be manifested, Christ tels the man that he was MADE whole. Whence we are taught, That when God doth worke any thing either In, Vpon,
But now that this men Weakness and God's Power, his Misery and God's Mercy, might At once be manifested, christ tells the man that he was MADE Whole. Whence we Are taught, That when God does work any thing either In, Upon,
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and whose Cammels were numberlesse ? why did not they saue themselues and destroy Israel? Thirdly, Are mighty men deliuered by their much strength ? why then did not Goliah, that Vncircumcised Philistim, who came to Dauid with A Sword, a Speare and a Shield , to ouercome him that had onely A staffe in his hand, fiue smooth stones,
and whose Camels were numberless? why did not they save themselves and destroy Israel? Thirdly, are mighty men Delivered by their much strength? why then did not Goliath, that Uncircumcised Philistim, who Come to David with A Sword, a Spear and a Shield, to overcome him that had only A staff in his hand, fiue smooth stones,
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Oh vnhappy and miserable creatures are they that hang by such small threds, and that onely trust on humane helpes, which are more inconstant then the Riuer Euripus, that ebbes and flowes seauen times a day.
O unhappy and miserable creatures Are they that hang by such small threads, and that only trust on humane helps, which Are more inconstant then the River Euripus, that ebbs and flows seauen times a day.
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Let others make flesh their Arme, and boast of their great strength, yet let vs put our trust in the Name of the Lord, who onely is able to make vs whole.
Let Others make Flesh their Arm, and boast of their great strength, yet let us put our trust in the Name of the Lord, who only is able to make us Whole.
Donec Calestis medicus opem nobis fert, Nos non tantum intus fouemus multos morbos sed etiam mortes , that is, Till that heauenly Physitian doth bring health, wee doe not onely cherish in vs many diseases,
Donec Calestis medicus opem nobis fert, Nos non Tantum intus fouemus multos Morbos sed etiam mortes, that is, Till that heavenly physician does bring health, we do not only cherish in us many diseases,
being Sicke we cannot be Healed, yea, such as Sowing Much shall reape but Little; Eating much shall not haue Enough, Drinking much shall not be Filled;
being Sick we cannot be Healed, yea, such as Sowing Much shall reap but Little; Eating much shall not have Enough, Drinking much shall not be Filled;
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That through Christ, Wee are strengthned , That Corroboration is an hearoe of Grace that commeth from Aboue , That Establishment comes from His free spirit :
That through christ, we Are strengthened, That Corroboration is an hearoe of Grace that comes from Above, That Establishment comes from His free Spirit:
euen this, That when we heare that nothing is, or can be done, but by the might of Gods power, That then we make it, vt Machina ad Destruendam omnem Altitudinem;
even this, That when we hear that nothing is, or can be done, but by the might of God's power, That then we make it, vt Machina ad Destruendam omnem Altitudinem;
No, no, It is not Wee, but it is God that worketh, either IN vs, or BY vs, FOR vs, or AGAINST vs. Therefore know thou oh thou mighty man whatsoeuer thou art, that whatsoeuer thou hast done, thou are but the Axe and Sawe of the most mightie:
No, no, It is not we, but it is God that works, either IN us, or BY us, FOR us, or AGAINST us Therefore know thou o thou mighty man whatsoever thou art, that whatsoever thou hast done, thou Are but the Axe and Saw of the most mighty:
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Neither ought wee to boast in any thing, because nothing is our owne. For tell me, is the Praise of writing well the glory of the Penne? Or is the Praise of speaking well the glory of the Tongue? Or is the Praise of doing-well the glory of the Hand? No verily, it is God that willeth, that worketh, that doth according to his good will and pleasure .
Neither ought we to boast in any thing, Because nothing is our own. For tell me, is the Praise of writing well the glory of the Pen? Or is the Praise of speaking well the glory of the Tongue? Or is the Praise of doing-well the glory of the Hand? No verily, it is God that wills, that works, that does according to his good will and pleasure.
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Left Israell should vaunt it selfe against God and say, MINE hand hath saued me , the Lord would not suffer Gideon to goe forth with any more then Three hundred men of Israel , against two and thirty thousands of the Midianites,
Left Israel should vaunt it self against God and say, MINE hand hath saved me, the Lord would not suffer gideon to go forth with any more then Three hundred men of Israel, against two and thirty thousands of the midianites,
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Imperium Malorum a Deo sit, The wicked must know That there is no Power but of God , which though it be giuen them, Tamen nihil iuris habent in Sanctis nisi Permissione Diuina, yet they haue no right, no power ouer Gods Sonne,
Imperium Malorum a God sit, The wicked must know That there is no Power but of God, which though it be given them, Tamen nihil iuris habent in Sanctis nisi Permission Divine, yet they have no right, no power over God's Son,
Let man thankfully receiue what God giues, and leaue that which he reserues, lest by vsurping that which is denied, he deserue to lose that which is granted.
Let man thankfully receive what God gives, and leave that which he reserves, lest by usurping that which is denied, he deserve to loose that which is granted.
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Health and happinesse is now Ours, let Honour and Praise be His. Through sinne wee were all sicke, but by the Mercies of God in Christ Iesus we are made whole.
Health and happiness is now Ours, let Honour and Praise be His. Through sin we were all sick, but by the mercies of God in christ Iesus we Are made Whole.
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Therefore let vs all remember our Recouerie with no lesse thankes and praise to God then did the faithfull of old, who being freed from the oppression of Idolatrous Tyrants cryed and said:
Therefore let us all Remember our Recovery with no less thanks and praise to God then did the faithful of old, who being freed from the oppression of Idolatrous Tyrants cried and said:
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From an heauy threat of Gods vengeance. Lest a worse thing come, &c. In the former Reason Mercie and Peace met together, that by them this man might be reduced from sinne, now Righteousnesse and Truth doe kisse each other, that he might be induced to Sanctitie; precedent mercie was Christ first cord to draw this man from sinne:
From an heavy threat of God's vengeance. Lest a Worse thing come, etc. In the former Reason Mercy and Peace met together, that by them this man might be reduced from sin, now Righteousness and Truth do kiss each other, that he might be induced to Sanctity; precedent mercy was christ First cord to draw this man from sin:
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and iustly punished, In Him see how the sparkes of goodnesse lies a dying, behold how the Flouds of iniquitie ouer whelmes him, marke his soare assaults, either to Presumption or Desperation, and little strength hath hee (God wot) to Resist either;
and justly punished, In Him see how the sparks of Goodness lies a dying, behold how the Floods of iniquity over whelms him, mark his soar assaults, either to Presumption or Desperation, and little strength hath he (God wot) to Resist either;
and by often prostitution of our Hearts vnto vncleannesse we get an Whores forehead , that cannot blush, so that A worse thing cannot but come vnto vs. But let vs see the particulars of this second reason also.
and by often prostitution of our Hearts unto uncleanness we get an Whores forehead, that cannot blush, so that A Worse thing cannot but come unto us But let us see the particulars of this second reason also.
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for marke the Text, which saith not NONLATINALPHABET, Imo nisi: Lest Perhaps, Perchance or Peraduenture, but it saith NONLATINALPHABET, vt Ne: Lest assuredly it come to passe,
for mark the Text, which Says not, Imo nisi: Lest Perhaps, Perchance or Peradventure, but it Says, vt Ne: Lest assuredly it come to pass,
That Punishment shal certainly follow sin, or, That Sin and Punishments are inseparable Companions. If the one will goe before, the other shall follow after;
That Punishment shall Certainly follow since, or, That since and Punishments Are inseparable Sodales. If the one will go before, the other shall follow After;
There both Montanus , Iunius and Tremelius , doe render it Punishment: whence they haue inferr'd as I haue done, That sinne and punishment are inseparable companions, euen Brothers and Sisters,
There both Montanus, Iunius and Tremelius, do render it Punishment: whence they have inferred as I have done, That sin and punishment Are inseparable Sodales, even Brother's and Sisters,
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Which being so, oh what inestimable comfort is here for Gods chosen? Though sinne must be punished yet thy punishment (that art of God) shall be but as the Stripes of a Father, or Smitings of a Friend, euen gentle and easie. Iudgement thou must haue,
Which being so, o what inestimable Comfort is Here for God's chosen? Though sin must be punished yet thy punishment (that art of God) shall be but as the Stripes of a Father, or Smitings of a Friend, even gentle and easy. Judgement thou must have,
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for in consideration of the end of his iudging thee, thou maiest haue comfort, which is none other saith the Apostle, But that thou maiest not be condemned with the world In Trouble, in Affliction, in Anguish, in Paine, in Losses,
for in consideration of the end of his judging thee, thou Mayest have Comfort, which is none other Says the Apostle, But that thou Mayest not be condemned with the world In Trouble, in Affliction, in Anguish, in Pain, in Losses,
and in Crosses, why art thou so cast downe oh my soule, and why art thou so disquieted within me? Didst thou euer see, heare or read of any of Gods Saints that were put in his Furnace which came not out againe? yea, looke on those Saints that were Racked, and Mocked; Bound, and Imprisoned;
and in Crosses, why art thou so cast down o my soul, and why art thou so disquieted within me? Didst thou ever see, hear or read of any of God's Saints that were put in his Furnace which Come not out again? yea, look on those Saints that were Racked, and Mocked; Bound, and Imprisoned;
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see if they obtained not the promises, and why then shouldest thou feare? Thou art perhaps afflicted, why? What sonne is it whom the Father Chastiseth not ? It may be thou complainest that thou hast, shamelesse, mocking,
see if they obtained not the promises, and why then Shouldst thou Fear? Thou art perhaps afflicted, why? What son is it whom the Father Chastiseth not? It may be thou complainest that thou hast, shameless, mocking,
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or it may be That cruell witnesses haue risen vp against thee, and asked the things thou knewest not, or, they haue rewarded thee euill for good, to haue spoyled thy soule; why, so had Dauid :
or it may be That cruel Witnesses have risen up against thee, and asked the things thou Knewest not, or, they have rewarded thee evil for good, to have spoiled thy soul; why, so had David:
yet feare not, for they now Certainly haue, what thou shalt assuredly possesse, euen The Cup of Refection, for they were punished here, to be receiued hereafter,
yet Fear not, for they now Certainly have, what thou shalt assuredly possess, even The Cup of Refection, for they were punished Here, to be received hereafter,
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But in the second place let me demand, Is Sinne and Punishment inseperable? Then tremble at this all yee vngodly. For what? Shall the Righteous be recompenced on the Earth? how much more the Wicked and sinnefull ? Will hee doe this to the Greene tree? What shall be done to the Dry? Will he begin to plague the Cittie, where his Name is called vpon,
But in the second place let me demand, Is Sin and Punishment inseparable? Then tremble At this all ye ungodly. For what? Shall the Righteous be recompensed on the Earth? how much more the Wicked and sinful? Will he do this to the Green tree? What shall be done to the Dry? Will he begin to plague the city, where his Name is called upon,
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No, If iudgement begin at Ʋs, saith Saint Peter , then Horrendam Vltionem ijs instare, quorum nunc potior videtur conditio, saith Mr. Caluin , they that obey not the Gospell & yet seeme prosperous, shall then be found in their condition most pittious.
No, If judgement begin At Ʋs, Says Saint Peter, then Horrendam Vltionem ijs instare, quorum nunc potior videtur Condition, Says Mr. Calvin, they that obey not the Gospel & yet seem prosperous, shall then be found in their condition most piteous.
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Indeed he lifteth vp his hands to strike the Faithfull, but hee will crush his Aduersaries with a Scepter of Iron, and breake them in peeces like a Potters vessell .
Indeed he lifts up his hands to strike the Faithful, but he will crush his Adversaries with a Sceptre of Iron, and break them in Pieces like a Potters vessel.
His little Finger shall be heauier on the Reprobate, then his Loynes on his owne People: Therefore I say, tremble at this all ye wicked, which walke inordinately,
His little Finger shall be Heavier on the Reprobate, then his Loins on his own People: Therefore I say, tremble At this all you wicked, which walk inordinately,
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That twas neuer so bad a world as since there was so much Preaching, and you whose howling is after the Oynions of Egypt, the Masse of Rome, the Pax of old, the Crucifixe, the Durges and Latine Prayers: Yee that praise the plenty in time of Poperie, you that say, That you felt no euill when ye offered Cakes to the Queene of Heauen.
That it never so bad a world as since there was so much Preaching, and you whose howling is After the Onions of Egypt, the Mass of Room, the Pax of old, the Crucifix, the Dirges and Latin Prayers: Ye that praise the plenty in time of Popery, you that say, That you felt no evil when you offered Cakes to the Queen of Heaven.
What was it then a merry world when there was Monie and no Men? Was it a merry world when the Crucifixe was kissed and Christ was Crucified anew? Was it a merry world when Ignorance rid on horse-backe and Knowledge went on foote? Mourne, oh mourne ye for your Ingratitude,
What was it then a merry world when there was Monie and no Men? Was it a merry world when the Crucifix was kissed and christ was crucified anew? Was it a merry world when Ignorance rid on horseback and Knowledge went on foot? Mourn, o mourn you for your Ingratitude,
for that his Punishments haue not beene as our sinnes, infinite, vnmeasurable, vnsupportable. Againe, tremble at this all ye Drunkards, whose cry is like the former, saying:
for that his Punishments have not been as our Sins, infinite, unmeasurable, unsupportable. Again, tremble At this all you Drunkards, whose cry is like the former, saying:
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Therefore let the bitternesse of Punishment, make vs all distaste the sweetnesse of Sinne. This Viper Sinne, doth indeede like that Viperous Serpent yeeld a tickling delight to all our outward sences;
Therefore let the bitterness of Punishment, make us all distaste the sweetness of Sin. This Viper Sin, does indeed like that Viperous Serpent yield a tickling delight to all our outward Senses;
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Say sinne therefore what it will, beleeue thou the word of God which saith The wages of sinne is Death , beleeue thou the well experienced in godlinesse which saith.
Say sin Therefore what it will, believe thou the word of God which Says The wages of sin is Death, believe thou the well experienced in godliness which Says.
And his posteritie that shall sinne, yea, securely sinne without feare of Iudgement past or to come, may certainely expect and assuredly looke for worse things to happen to him.
And his posterity that shall sin, yea, securely sin without Fear of Judgement past or to come, may Certainly expect and assuredly look for Worse things to happen to him.
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The subiect that I am to speake of is Sickenesse still, and therefore blame me not if I follow the Physitians as well in their Proportion as in their Potion, in their Quantitie as in their Qualitie.
The Subject that I am to speak of is Sickness still, and Therefore blame me not if I follow the Physicians as well in their Proportion as in their Potion, in their Quantity as in their Quality.
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nor yet NONLATINALPHABET, which Beza saith is somewhat more, but NONLATINALPHABET; Aliquid deterius quám prius ; A thing farre worse then the former, some hopelesse, helpelesse, remedilesse thing.
nor yet, which Beza Says is somewhat more, but; Aliquid Deterius quám prius; A thing Far Worse then the former, Some hopeless, helpless, remediless thing.
Egypt and Israell, the one Foes the other Friends, the one Slaues the other Seruants, the one Bastards the other Sonnes, will make plaine the point in hand.
Egypt and Israel, the one Foes the other Friends, the one Slaves the other Servants, the one Bastards the other Sons, will make plain the point in hand.
nor Egypt repent , behold how he layeth his Loynes on him and them, euen Greater plagues, as Moraine on beasts, cap. 9.3. Scabbes breaking out on Man and Beast.
nor Egypt Repent, behold how he Layeth his Loins on him and them, even Greater plagues, as Moraine on beasts, cap. 9.3. Scabs breaking out on Man and Beast.
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Yea, Grashoppers in all quarters. cap. 10 13. Blacke darkenesse in the land of Egypt three dayes, Verse 22. Nay which is yet worst of all, All the first borne of Pharaoh, that sate on the Throne,
Yea, Grasshoppers in all quarters. cap. 10 13. Black darkness in the land of Egypt three days, Verse 22. Nay which is yet worst of all, All the First born of Pharaoh, that sat on the Throne,
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Vnto the first-borne of the Captiue that was in Prison, ( cap. 12.29) shall be smitten; yea drowned and ouerthrowne in the midst of the Sea. Cap. 14 26.27.28.
Unto the firstborn of the Captive that was in Prison, (cap. 12.29) shall be smitten; yea drowned and overthrown in the midst of the Sea. Cap. 14 26.27.28.
Yea, if Israels slaughter of euery man his Brother, euery man his Neighbour, euery man his Companion, to the number of 3000 . if this wil not cause them To sinne no more, why then beheld what God will doe:
Yea, if Israel's slaughter of every man his Brother, every man his Neighbour, every man his Companion, to the number of 3000. if this will not cause them To sin no more, why then beheld what God will do:
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Euen the Fire of Gods Wrath shall be kindled, burning to the bottome of hell, consuming the earth with it's increase, setting on fire the foundations of the Mountaines, spending plagues vpon them, bestowing his Arrowes burring them with hunger ▪ and consuming them with heate, and with bitter distruction .
Even the Fire of God's Wrath shall be kindled, burning to the bottom of hell, consuming the earth with it's increase, setting on fire the foundations of the Mountains, spending plagues upon them, bestowing his Arrows burring them with hunger ▪ and consuming them with heat, and with bitter destruction.
Oh fearefull and intollerable punishment, yet such as God doth impose on vs for two maine reasons. 1 In regard of his owne honour. 2 In respect of our securitie.
O fearful and intolerable punishment, yet such as God does impose on us for two main Reasons. 1 In regard of his own honour. 2 In respect of our security.
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but take heede of this and know, Nullas tam atroces, & saeuas esse paenas, quibus non aliquid addere possit Dominus , That there are no punishments so great yet laide vpon the wicked,
but take heed of this and know, Nullas tam atroces, & saeuas esse Penalty, quibus non Aliquid addere possit Dominus, That there Are no punishments so great yet laid upon the wicked,
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therefore mens hearts are fully set to doe euill , Which God seeing, and patiently abiding for a while, doth at last rouze vp himselfe like a Roaring Lyon, bestirre himselfe like an Angry Elephant, doth whet his sword like a Ʋaliant Captaine, and sharpeneth his Arrowes like a Bloody Archer, as if he would neuer cease vntill hee had eaten his prey;
Therefore men's hearts Are Fully Set to do evil, Which God seeing, and patiently abiding for a while, does At last rouse up himself like a Roaring lion, Bestir himself like an Angry Elephant, does whet his sword like a Ʋaliant Captain, and sharpeneth his Arrows like a Bloody Archer, as if he would never cease until he had eaten his prey;
Doth God impose greater plagues where lesser will not profit? Come hither then ye secure and carelesse sinners, who haue been tyed & bound with the Chaines of your sinnes,
Does God impose greater plagues where lesser will not profit? Come hither then you secure and careless Sinners, who have been tied & bound with the Chains of your Sins,
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A little plague, a little fire, a little frost, a little drought, a little enundation. On take heed and feare lest these former punishments, proue fore-runners of further iudgements.
A little plague, a little fire, a little frost, a little drought, a little enundation. On take heed and Fear lest these former punishments, prove forerunners of further Judgments.
by sending Barrennesse of ground; Blastings of Corne; Ʋnseasonable Weather; ouer-flowing of Waters; and almost the death of our Renowned, Learned, Religious, Zealous, Peaceable and Godly King;
by sending barrenness of ground; Blastings of Corn; Ʋnseasonable Weather; overflowing of Waters; and almost the death of our Renowned, Learned, Religious, Zealous, Peaceable and Godly King;
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It is well knowne (and would God it might be euerlastingly remembred) that God did shake his rodde ouer vs not long since, by the Bishop of Rome, whose Canonized Saints (more deuill then Saint-like) did threaten vs with a Terrible blow .
It is well known (and would God it might be everlastingly remembered) that God did shake his rod over us not long since, by the Bishop of Rome, whose Canonized Saints (more Devil then Saintlike) did threaten us with a Terrible blow.
for as Saint Chrysostome said of the Emperours wrath, which was asswaged towards the Citie of Antioch, so I say of Gods wrath that now seemes to be asswaged towards our land:
for as Saint Chrysostom said of the emperors wrath, which was assuaged towards the city of Antioch, so I say of God's wrath that now seems to be assuaged towards our land:
Know we therefore, whosoeuer we are that lie thus secure in our sinnes, know we for Certaine that these are but the Physitians Prescripts, which if we will not accept of, wee must endure his Potions. If these Ingrediences which are milde and gentle, will not worke with vs,
Know we Therefore, whosoever we Are that lie thus secure in our Sins, know we for Certain that these Are but the Physicians Prescripts, which if we will not accept of, we must endure his Potions. If these Ingrediences which Are mild and gentle, will not work with us,
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then must we looke for sharper Corrasiues. If we will yet neglect his Word, bee we sure to feele his Sword; If we yet will sin against the Light of the Gospell, let vs thanke our selues,
then must we look for sharper Corrasives. If we will yet neglect his Word, be we sure to feel his Sword; If we yet will sin against the Light of the Gospel, let us thank our selves,
if wee possesse the place of Darkenesse; If wee will not profit by Precedent Iudgements, we must assuredly expect Succeeding Punishments. For certainely Worse things shall come vnto vs.
if we possess the place of Darkness; If we will not profit by Precedent Judgments, we must assuredly expect Succeeding Punishments. For Certainly Worse things shall come unto us
Secondly, Doth God impose Great plagues where Lesse will not profit? Hence learne yee Demy gods, I meane you Magistrates and men in Authority, to be followers of God as deare Children:
Secondly, Does God impose Great plagues where Less will not profit? Hence Learn ye Demy God's, I mean you Magistrates and men in authority, to be followers of God as deer Children:
It is long enough, if not too long that you haue withheld the drawing of the sword of Iustice against such notorious sinners as haue raigned in your houses, townes, and villages.
It is long enough, if not too long that you have withheld the drawing of the sword of justice against such notorious Sinners as have reigned in your houses, Towns, and villages.
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Well and worthily did you indeede to binde those Beare-like and beastly Drunkards and Sabboth-Breakers, to the good behauiour, who would out-face all goodnesse and commit all euill (and that By Booke• ) I beseech you now be not weary of well-doing,
Well and worthily did you indeed to bind those Bear-like and beastly Drunkards and Sabboth-Breakers, to the good behaviour, who would outface all Goodness and commit all evil (and that By Booke•) I beseech you now be not weary of welldoing,
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God is certainly yet much dishonoured among vs, in this place, by our Cardings and Kittleings, by our Dancings and Daliances, by our seruants Idlenes,
God is Certainly yet much dishonoured among us, in this place, by our Cardings and Kittleings, by our Dancings and Dalliances, by our Servants Idleness,
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and Childrens Vanities, which they vse on Gods holy day, and therefore I pray you in Christs stead, let your hands be against such in a heauier manner then formerly they haue beene;
and Children's Vanities, which they use on God's holy day, and Therefore I pray you in Christ stead, let your hands be against such in a Heavier manner then formerly they have been;
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and outragious sinners that euen in this place raigne among vs. The Deuils Chappel is here (me thinkes) too neere Gods Church, I meane the Tap-house to the Temple.
and outrageous Sinners that even in this place Reign among us The Devils Chapel is Here (me thinks) too near God's Church, I mean the Taphouse to the Temple.
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Lay too therefore, oh lay too your hands for correction of these things, and doubt not but that at the last you shall finde the same effect in mens mindes by your corrections,
Lay too Therefore, o lay too your hands for correction of these things, and doubt not but that At the last you shall find the same Effect in men's minds by your corrections,
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yea familiars and strangers, as will not breake off their sinnefull course, for which God will send worse things, if we thus wretchedly shall grow from worse to worse; but farre be it from vs my brethren so to doe,
yea familiars and Strangers, as will not break off their sinful course, for which God will send Worse things, if we thus wretchedly shall grow from Worse to Worse; but Far be it from us my brothers so to do,
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nay rather let vs grow better and better, seeing God hath so mercifully healed so many hurts, seeing he hath salued so many running soares, seeing he hath deliuered vs from so many ineuitable dangers both of body and soule, what can we doe lesse then glorifie him in body and in soule, sinning no more so haynously,
nay rather let us grow better and better, seeing God hath so mercifully healed so many hurts, seeing he hath salved so many running soars, seeing he hath Delivered us from so many inevitable dangers both of body and soul, what can we do less then Glorify him in body and in soul, sinning no more so haynously,
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so heauily, so wickedly, so wretchedly for feare lest worse things happen vnto vs? From which sinnes and punishments, the Lord deliuer vs all for his deare Sonne our Sauiour Iesus Christ his sake, Amen, Amen, Amen. FINIS.
so heavily, so wickedly, so wretchedly for Fear lest Worse things happen unto us? From which Sins and punishments, the Lord deliver us all for his deer Son our Saviour Iesus christ his sake, Amen, Amen, Amen. FINIS.
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Fons et mali, et morbi, et mortis. Aretius in Loc. Prima et principua causa Calamitatum. Strigelius. in Psal. 107 Omnis Poena, Peccatum habet Antecedens. Aretu Problem. lrc. 162. p. 489.
Fons et mali, et Morbi, et mortis. Aretius in Loc. Prima et principua causa Calamities. Strigel. in Psalm 107 Omnis Poena, Peccatum habet Antecedens. Aretu Problem. lrc. 162. p. 489.
Nec simpliciter Nihil, nec pura et simple• priuatio, sicu• mors est-priuatio vitae &c sed Defectus et Distructio rei posittuae &c. Buchanus Loc. com. Loc. 15. Quaest. 7. p. 167
Nec simpliciter Nihil, nec Pura et simple• Privation, sicu• mors est-priuatio vitae etc. sed Defectus et Distructio rei posittuae etc. Buchanus Loc. come. Loc. 15. Question 7. p. 167
