A SERMON PREAched at Paules Crosse the 13. of Iune, 1602. Genes. 9. vers. 27. The Lord shall allure Iapheth, and he shall dwel in the tents of Shem, and Canaan shall be their seruant.
A SERMON PREAched At Paul's Cross the 13. of Iune, 1602. Genesis. 9. vers. 27. The Lord shall allure Japheth, and he shall dwell in the tents of Shem, and Canaan shall be their servant.
And by occasion thereof, is chronicled Noahs fall by infirmity into drunkennesse, and the little regard which he had of his honour in his drunkennes, which appeared by his discouering of himselfe in the middest of his tent.
And by occasion thereof, is chronicled Noahs fallen by infirmity into Drunkenness, and the little regard which he had of his honour in his Drunkenness, which appeared by his discovering of himself in the midst of his tent.
for Shem being affected with due piety, as the author of this filiall dutie, and Iapheth being induced by his brother Shem to be a readie coadiutor in the same, came to the succour of their fathers dishonour:
for Shem being affected with due piety, as the author of this filial duty, and Japheth being induced by his brother Shem to be a ready coadjutor in the same, Come to the succour of their Father's dishonour:
and throwing his garment that lay by vpon their shoulders, with their faces from him, couered him with the same, reseruing their reuerence vnto him, by not seeing.
and throwing his garment that lay by upon their shoulders, with their faces from him, covered him with the same, reserving their Reverence unto him, by not seeing.
When Noah awooke, and his drunkennes was clean departed, & had receiued some informatiō (someway) of the matter concerning the behauiour of his sonnes, all perturbation of mind remoued,
When Noah awoke, and his Drunkenness was clean departed, & had received Some information (someway) of the matter Concerning the behaviour of his Sons, all perturbation of mind removed,
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as became the Prophet of the Lord, he was moued by the holy Ghost to publish vnto them by way of oracle, what should seuerally befall them after this deede, especially in their prosteritie.
as became the Prophet of the Lord, he was moved by the holy Ghost to publish unto them by Way of oracle, what should severally befall them After this deed, especially in their posterity.
And first, as the vengeance of God vpon Chams impietie (who before is called Cham the father of Canaan ) he denounceth a curse against this Canaan being Chams sonne, because (as Aben Ezra supposeth) this Canaan abused his grandfather to, (I know not vpon what ground) or rather because Moses from Gods oracle (not to bee examined by mans rule) purposed to make the name of the Canaanites odious to the Israelites,
And First, as the vengeance of God upon Chams impiety (who before is called Cham the father of Canaan) he Denounceth a curse against this Canaan being Chams son, Because (as Ben Ezra Supposeth) this Canaan abused his grandfather to, (I know not upon what ground) or rather Because Moses from God's oracle (not to be examined by men Rule) purposed to make the name of the Canaanites odious to the Israelites,
but meaning that the Gentiles (whereof, as I haue said, a good part descended of Iapheth ) should be wonne to the religion of Christ the son of Shem in Gods fatherly pietie to them;
but meaning that the Gentiles (whereof, as I have said, a good part descended of Japheth) should be won to the Religion of christ the son of Shem in God's fatherly piety to them;
according to his eternall election, and according to the grace and filiall pietie that God wrought in their father Iapheth, when he holpe Shem to couer his father Noah. For frō hence God moued Noah to promise Iapheth thus much as from the occasion,
according to his Eternal election, and according to the grace and filial piety that God wrought in their father Japheth, when he help Shem to cover his father Noah. For from hence God moved Noah to promise Japheth thus much as from the occasion,
because they should both successiuely participate in this dominion ouer Canaan (as Moses indeed hath it plurally in both places.) But Iapheth hath this differēce,
Because they should both successively participate in this dominion over Canaan (as Moses indeed hath it plurally in both places.) But Japheth hath this difference,
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And secondly, that the seruitude of Canaan shall be annexed to Iapheths dwelling with Shem, and so conditionall to Iapheth to continue during his continuance in the tents of Shem. Thus the promise hath two parts, the first that he shall communicate with Shem in the couenant, signified by dwelling in Shems tents and the second that he shall participate with Shem in ruling ouer the enemies of the church, signified by Canaans seruitude vnder him.
And secondly, that the servitude of Canaan shall be annexed to Japheth's Dwelling with Shem, and so conditional to Japheth to continue during his Continuance in the tents of Shem. Thus the promise hath two parts, the First that he shall communicate with Shem in the Covenant, signified by Dwelling in Shems tents and the second that he shall participate with Shem in ruling over the enemies of the Church, signified by Canaans servitude under him.
The proposition of the former promise is that Iapheth, that is, Iapheths posteritie, according to his name, which signifieth allurable, shall shew himselfe a Iapheth, that is, allurable, and shall receiue a vocation.
The proposition of the former promise is that Japheth, that is, Japheth's posterity, according to his name, which signifies allurable, shall show himself a Japheth, that is, allurable, and shall receive a vocation.
Which is described first from the author, The Lord: secondly, from the meanes, shall allure Iapheth: thirdly, by the effect, that hee may dwell in the tents of Shem.
Which is described First from the author, The Lord: secondly, from the means, shall allure Japheth: Thirdly, by the Effect, that he may dwell in the tents of Shem.
and here standeth for Le magnan, as it doth Leu. 18.5. Let a man keepe my statutes and he shall liue in them, that is, Then (as it is wel rendred) or vpō that condition.
and Here Stands for Le magnan, as it does Leu. 18.5. Let a man keep my statutes and he shall live in them, that is, Then (as it is well rendered) or upon that condition.
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As I haue already partly in the right of a father, and more amply in the dutie of a Prophet blessed my sonne Shem for his pietie to me, wherein hee was the principal:
As I have already partly in the right of a father, and more amply in the duty of a Prophet blessed my son Shem for his piety to me, wherein he was the principal:
For although there shall be a long and a grieuous departing away of Iapheths posteritie from Shem, with whom shall remaine the truth of religion with the oracles thereof,
For although there shall be a long and a grievous departing away of Japheth's posterity from Shem, with whom shall remain the truth of Religion with the oracles thereof,
so that their Gentilisme and idolatrie shall alienate them, and Satan shall a long time entise in the ill part from the true God of Shem, so farre that they shall be past all mans recouerie:
so that their Gentilism and idolatry shall alienate them, and Satan shall a long time entice in the ill part from the true God of Shem, so Far that they shall be passed all men recovery:
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And wherto shall the Lord allure Iapheth? euen to dwel in the tents of Shē, that is, in the Church of Christ which is the statiō of felicitie and the greatest benefit that God can bestow on man, who otherwise is the mirrour of wretchednesse.
And whereto shall the Lord allure Japheth? even to dwell in the tents of Shen, that is, in the Church of christ which is the station of felicity and the greatest benefit that God can bestow on man, who otherwise is the mirror of wretchedness.
For as the verie nation of the Canaanites shal be subiect to the Iewes, which descended of Shem: so those which shall succeed the Canaanites in enmitie to Gods Church, of 〈 ◊ 〉 nation soeuer they be, shall bee brought in subiection.
For as the very Nation of the Canaanites shall be Subject to the Iewes, which descended of Shem: so those which shall succeed the Canaanites in enmity to God's Church, of 〈 ◊ 〉 Nation soever they be, shall be brought in subjection.
And their subiection shall consist not only in suppressing them from vsurping authoritie, but also from vsurping libertie and impunitie in their maliciousnesse.
And their subjection shall consist not only in suppressing them from usurping Authority, but also from usurping liberty and impunity in their maliciousness.
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The first conclusion is, that whereas Noah vrgeth Iapheths posteritie with an argument taken out of the signification of his name Iapheth, wherewith also hee polisheth his speech saying, Iepth Iapheth, as much as (by like agnominatiō) the allurable shall bee allured, 〈 … 〉 Ghost propoundeth vnto vs thereo•• the edification of names, that it is our duty to edifie our selues by those names of importance, which the Lord by his prouidence & ordinance hath allotted vnto vs. And amongst the rest by this particular name of Iapheth (which is ours by descent) to edifie our selues in the grace of tractablenesse and easinesse to be allured to our owne good, that we may be Iapheths indeede, as well as in name.
The First conclusion is, that whereas Noah urges Japheth's posterity with an argument taken out of the signification of his name Japheth, wherewith also he polisheth his speech saying, Jephthah Japheth, as much as (by like agnomination) the allurable shall be allured, 〈 … 〉 Ghost propoundeth unto us thereo•• the edification of names, that it is our duty to edify our selves by those names of importance, which the Lord by his providence & Ordinance hath allotted unto us And among the rest by this particular name of Japheth (which is ours by descent) to edify our selves in the grace of tractableness and easiness to be allured to our own good, that we may be Japheth's indeed, as well as in name.
The holy Scriptures are found to haue a great felicitie in these notations & agnominatiōs in their originall, both by the like sound of words which pleased well,
The holy Scriptures Are found to have a great felicity in these notations & agnominations in their original, both by the like found of words which pleased well,
and also for the deriuations sake, as those that can skill may see in many places of the originall. Thus it is Zepan. 2.4. thus Isai. 24.4. thus Act. 8.30 thus Rom. 12.3.
and also for the derivations sake, as those that can skill may see in many places of the original. Thus it is Zepan. 2.4. thus Isaiah 24.4. thus Act. 8.30 thus Rom. 12.3.
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and thus Iacob in his blessing both decketh his speech, and also maketh matter of the seuerall names of the Patriarkes, Genel. 49. And yet alwayes with the sobrietie of wisedome, not giuing libertie to make matter of Etymologies without a cause,
and thus Iacob in his blessing both decketh his speech, and also makes matter of the several names of the Patriarchs, Gene. 49. And yet always with the sobriety of Wisdom, not giving liberty to make matter of Etymologies without a cause,
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Specially this is so in these ample Oracles, which were certain Hieroglyphicks (as they were wont to call other conceits) in the Church of God grauen in the memory with a diuine skil.
Specially this is so in these ample Oracles, which were certain Hieroglyphics (as they were wont to call other conceits) in the Church of God graven in the memory with a divine skill.
So thē this name of Iapheth which we haue now vnder hand, wherewith the holy ghost chargeth the conscience of the Gentiles of Europe descended from him to whom the gospell is tendered,
So them this name of Japheth which we have now under hand, wherewith the holy ghost charges the conscience of the Gentiles of Europe descended from him to whom the gospel is tendered,
and amongst the rest specially of these verie Ilands (as some men vndertake to particularize) it ought to moue vs (as we haue said) to tractablenes, that there be not a stubborne and vnflexible mind in vs that will not be allured to true religion, that we be not (as Dauid saith) Like the deafe Adder that will not heare the voice of the charmer, though he charme neuer so cunningly.
and among the rest specially of these very Lands (as Some men undertake to particularise) it ought to move us (as we have said) to tractableness, that there be not a stubborn and unflexible mind in us that will not be allured to true Religion, that we be not (as David Says) Like the deaf Adder that will not hear the voice of the charmer, though he charm never so cunningly.
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But he is a worse and more wofull foole that sheweth his vntractablenes against God, and his stubbornnes against his word whē he goeth about to reclaime him.
But he is a Worse and more woeful fool that shows his vntractablenes against God, and his stubbornness against his word when he Goes about to reclaim him.
The stifnecked Papists if they will suffer themselues to beare their denomination where they haue their dependence (I means of the Pope) are grieuous offenders in this kind, by name in this sinne of obfirming & hardening themselues against counsell and perswasion.
The Stiffnecked Papists if they will suffer themselves to bear their denomination where they have their dependence (I means of the Pope) Are grievous offenders in this kind, by name in this sin of obfirming & hardening themselves against counsel and persuasion.
They haue the propertie of the Adders before mentioned in the Psalme, which (as Augustine and Cassiodorus say) make a shift with the earth on the one side,
They have the property of the Adders before mentioned in the Psalm, which (as Augustine and Cassiodorus say) make a shift with the earth on the one side,
Obfirmation is a Cardinall tradition of poperie, and in this they are so resolute that they will turne to anie shift rather then be perswaded by the truth. First, some will not heare. Secondly, some wil not confer.
Obfirmation is a Cardinal tradition of popery, and in this they Are so resolute that they will turn to any shift rather then be persuaded by the truth. First, Some will not hear. Secondly, Some will not confer.
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Fourthly, some will be tried by certaine writers, and then if they be taken in their owne snare, they will pretend some forgery in the impressiō (they muse as they vse,
Fourthly, Some will be tried by certain writers, and then if they be taken in their own snare, they will pretend Some forgery in the impression (they muse as they use,
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To be briefe, whatsoeuer the text saith, or whatsoeuer the glosse saith, though indeed at the first both text and glosse be of their owne edition and approbation,
To be brief, whatsoever the text Says, or whatsoever the gloss Says, though indeed At the First both text and gloss be of their own edition and approbation,
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Al this which we haue spoken is vnder the manifolde experience of many, and they are a generation which may inure vs to S. Pauls speech, Pray for vs that we may be deliuered from euill and absurd men, for all haue not faith.
All this which we have spoken is under the manifold experience of many, and they Are a generation which may inure us to S. Paul's speech, Pray for us that we may be Delivered from evil and absurd men, for all have not faith.
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These persons haue great need to looke to themselues, & to examine duely what kind of sinne this may bee which is in them, which causeth these fearefull relapses either in their religion or in their conuersation. The examination is this.
These Persons have great need to look to themselves, & to examine duly what kind of sin this may be which is in them, which Causes these fearful relapses either in their Religion or in their Conversation. The examination is this.
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And this cause is to be considered distinctly to be, either because the flesh remaineth in him, that hindreth the proceeding of his sanctificatiō though it be begun,
And this cause is to be considered distinctly to be, either Because the Flesh remains in him, that hindereth the proceeding of his sanctification though it be begun,
And if we feare to bee of the second, let vs terrifie our selues from that conditiō with the word of God which saith, that they that are in the flesh cānot please God:
And if we Fear to be of the second, let us terrify our selves from that condition with the word of God which Says, that they that Are in the Flesh cannot please God:
and his that himselfe is still in the water and ouerwhelmed with the sea. The times are verie enticing to corruption in religion, as they were before the floud.
and his that himself is still in the water and overwhelmed with the sea. The times Are very enticing to corruption in Religion, as they were before the flood.
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At that time the holy Ghost saith, they that had any syncerity in them began more effectually to call on the name of the Lord, as we read in the 4. of Gen. or to bee called or entitled after the name of Iehoua, as we are now entituled Christiās after the name of Christ.
At that time the holy Ghost Says, they that had any sincerity in them began more effectually to call on the name of the Lord, as we read in the 4. of Gen. or to be called or entitled After the name of Iehoua, as we Are now entitled Christiās After the name of christ.
It concerneth our freehold to embrace the religion, which by the gracious benefit of her Maiesties lawes hath beene now so many yeeres and is still (and that exclusiuely) afforded and authorized vnto vs. It is euen this time into which we are fallen, in which our tractablenes and our allurablenes to religion and godlines is instantly required.
It concerns our freehold to embrace the Religion, which by the gracious benefit of her Majesties laws hath been now so many Years and is still (and that exclusively) afforded and authorized unto us It is even this time into which we Are fallen, in which our tractableness and our allurablenes to Religion and godliness is instantly required.
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Let vs not be halfe Iapheths as Agrippa was at the hearing of Saint Paul, but whole Iapheths: let vs be fully and confirmedly wonne to this true and holy religion, which the Lord hath vouchsafed vs so long.
Let us not be half Japheth's as Agrippa was At the hearing of Saint Paul, but Whole Japheth's: let us be Fully and confirmedly won to this true and holy Religion, which the Lord hath vouchsafed us so long.
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But alas how many are there which answer to the name of Iapheth, as Abshalom answered to the name of Abshalom (which signifieth the fathers peace) which bring as much tractablenes to the Church as he brought peace and comfort to his father? Dauid and Noah when they gaue those names, spake as they would haue it:
But alas how many Are there which answer to the name of Japheth, as Absalom answered to the name of Absalom (which signifies the Father's peace) which bring as much tractableness to the Church as he brought peace and Comfort to his father? David and Noah when they gave those names, spoke as they would have it:
Yet the lord hath said enough to melt the obstinate though they were rocks, because he knoweth that they are obstinate, and their necke is an yron sinew and their brow brasse.
Yet the lord hath said enough to melt the obstinate though they were Rocks, Because he Knoweth that they Are obstinate, and their neck is an iron sinew and their brow brass.
if any comfort of loue, if any fellowship of the spirit, if any compassion & mercie, let vs be like minded, hauing the same loue, beeing of one accord and of one iudgement.
if any Comfort of love, if any fellowship of the Spirit, if any compassion & mercy, let us be like minded, having the same love, being of one accord and of one judgement.
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Let Iapheth come to Shem, for Shem may not come to Iapheth: no the Lord hath forbidden it by Ieremie. It is a prophecie of the fiercest if they be not reprobates, that the Wolfe, Leoparde, Lion,
Let Japheth come to Shem, for Shem may not come to Japheth: no the Lord hath forbidden it by Ieremie. It is a prophecy of the Fiercest if they be not Reprobates, that the Wolf, Leoparde, lion,
The second conclusion out of this text is thus framed, that because the conuersion of Iapheth is determined to be by the onely power of God, it is therefore required of necessitie that the Lord himselfe by his spirit performe it.
The second conclusion out of this text is thus framed, that Because the conversion of Japheth is determined to be by the only power of God, it is Therefore required of necessity that the Lord himself by his Spirit perform it.
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The Lord (who onely can) shall entise Iapheth. For although this text doth expresly containe neither the addition of necessitie, that it must needes bee the Lord that must doe it;
The Lord (who only can) shall entice Japheth. For although this text does expressly contain neither the addition of necessity, that it must needs be the Lord that must do it;
yet vnder this zealous contemplation of Gods mercy and power in this affectionate speech The Lord, it hath them both by implication, by presupposing that seeing the Lord will needes haue it done, hee must need doe it himselfe, because none others can.
yet under this zealous contemplation of God's mercy and power in this affectionate speech The Lord, it hath them both by implication, by presupposing that seeing the Lord will needs have it done, he must need do it himself, Because none Others can.
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If anie doe still obiect that this point that it is Gods onely work to conuert, cannot bee concluded out of this Text without adding the word onely vnto it, let him againe vnderstand that it is not added presumptuously but only in sense supplied, where otherwise it is vnderstood & meant alreadie.
If any do still Object that this point that it is God's only work to convert, cannot be concluded out of this Text without adding the word only unto it, let him again understand that it is not added presumptuously but only in sense supplied, where otherwise it is understood & meant already.
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And this supply is after the exāple of Christs collection out of those words of Moses, that we must serue God, from whence he gathereth that we must serue god alone:
And this supply is After the Exampl of Christ collection out of those words of Moses, that we must serve God, from whence he gathereth that we must serve god alone:
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teaching vs to conclude in like case, that if the scriptures doe shew that there is not any other power of conuersion besides the spirit of God (as we shall see they doe) then where it is said that the Lord conuerteth, it is there meant that he onely conuerteth and none other.
teaching us to conclude in like case, that if the Scriptures do show that there is not any other power of conversion beside the Spirit of God (as we shall see they do) then where it is said that the Lord Converts, it is there meant that he only Converts and none other.
And if the question should be to whom it did appertaine to preuaile by perswading, would we not haue recourse and refuge to this scripture for solution, The Lord shall perswade Iapheth?
And if the question should be to whom it did appertain to prevail by persuading, would we not have recourse and refuge to this scripture for solution, The Lord shall persuade Japheth?
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And therefore the Prophet saith, Lord thou hast wrought all our works for vs. The scriptures before the Lord reuiueth vs, call vs dead, yea dead in trespasses and sinnes.
And Therefore the Prophet Says, Lord thou hast wrought all our works for us The Scriptures before the Lord reviveth us, call us dead, yea dead in Trespasses and Sins.
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And perpetuall experience reuealeth it, that they which continue in this opinion of free will are egregious inueterate hypocrites, dying eyther desperate or senselesse.
And perpetual experience Revealeth it, that they which continue in this opinion of free will Are egregious inveterate Hypocrites, dying either desperate or senseless.
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The other cause is, least we should erre in the truth of affection, that is to say, in thinking that a lesser measure of affectiō wil serue in applying our selues to our conuersion then will.
The other cause is, lest we should err in the truth of affection, that is to say, in thinking that a lesser measure of affection will serve in applying our selves to our conversion then will.
For when we heare tell that (what other power soeuer of the keyes is in the Church) Christ himself carieth that key of Dauid, that shutteth and no man can open, it will make vs to lift vp our hearts aboue all that is called the world.
For when we hear tell that (what other power soever of the keys is in the Church) christ himself Carrieth that key of David, that shutteth and no man can open, it will make us to lift up our hearts above all that is called the world.
and another while to desire him to blesse those affections which hee hath bestowed vpon vs with diuine incouragements, that we may feele the finger of God to worke powerfully within vs. For besides the secret sinnes of prayerlesnes,
and Another while to desire him to bless those affections which he hath bestowed upon us with divine encouragements, that we may feel the finger of God to work powerfully within us For beside the secret Sins of prayerlesnes,
and a kind of indeuotion tending to Atheisme which wee commit this way, our verie outward endeuor at publike prayer and at the hearing of the word is so prophane,
and a kind of indevotion tending to Atheism which we commit this Way, our very outward endeavour At public prayer and At the hearing of the word is so profane,
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and so sleight, as testifieth to our faces that we haue forgotten our selues, and seeme to thinke that some lesser power will serue the turne to allure vs, then the Lord himselfe.
and so sleight, as Testifieth to our faces that we have forgotten our selves, and seem to think that Some lesser power will serve the turn to allure us, then the Lord himself.
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then wee will hold vp our hands to this truth (take heede least too late) Then we will crie, Conuert Thou vs O Lord, and so shall wee be conuerted indeed.
then we will hold up our hands to this truth (take heed lest too late) Then we will cry, Convert Thou us O Lord, and so shall we be converted indeed.
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Then discouragement will seize vpon vs in an vnseasonable time, and our sure foundation will be to lay when the raine falleth, and the flouds come, and the windes blow.
Then discouragement will seize upon us in an unseasonable time, and our sure Foundation will be to lay when the rain falls, and the floods come, and the winds blow.
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Let vs crie strongly to the Lord to giue vs his Spirit, and let vs beseech him to inlighten vs that we may discerne betweene our owne spirit and his Spirit.
Let us cry strongly to the Lord to give us his Spirit, and let us beseech him to inlighten us that we may discern between our own Spirit and his Spirit.
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For although there be a spirit in man, yet it is the inspiration of the Almightie, it is the inspiration of the Almightie only that giueth vnderstanding.
For although there be a Spirit in man, yet it is the inspiration of the Almighty, it is the inspiration of the Almighty only that gives understanding.
Let me aske thee againe, hast thou felt the combate betwixt the flesh and the Spirit within thee? It is likely that to this also thou wilt answer affirmatiuely.
Let me ask thee again, hast thou felt the combat betwixt the Flesh and the Spirit within thee? It is likely that to this also thou wilt answer affirmatively.
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Did dest thou feele comfort in that combate by the victorie of the Spirit ouer the flesh? If thou doest, thou doest certainly acknowledge the truth of this point by experience that God himselfe was the man of warre,
Did dest thou feel Comfort in that combat by the victory of the Spirit over the Flesh? If thou dost, thou dost Certainly acknowledge the truth of this point by experience that God himself was the man of war,
this warre I say wherein the holy Ghost striketh the stroke, and doth all our things for vs. The free will which man hath without speciall grace, extendeth no further then ciuill moralities or frustrate deuotion, which yet hypocrites;
this war I say wherein the holy Ghost striketh the stroke, and does all our things for us The free will which man hath without special grace, extendeth no further then civil moralities or frustrate devotion, which yet Hypocrites;
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But the freewill of a true Christian is another kinde of thing, it is to partake in the diuine nature, the diuinitie of true Christians is not after the vulgar sense of dogmatizing,
But the freewill of a true Christian is Another kind of thing, it is to partake in the divine nature, the divinity of true Christians is not After the Vulgar sense of dogmatizing,
It is certaine that he which is not stirred inwardly with religion as with a miraculous operatiue, hath not the bowels of the child of God within him. Coldnesse is a curse;
It is certain that he which is not stirred inwardly with Religion as with a miraculous operative, hath not the bowels of the child of God within him. Coldness is a curse;
but God is in the spirit of the Preacher to deliuer the word, as S. Paule saith the holie Ghost wrought in Peter and him towards their seuerall hearers,
but God is in the Spirit of the Preacher to deliver the word, as S. Paul Says the holy Ghost wrought in Peter and him towards their several hearers,
And therefore brethren, though ye trie the spirits, which spare not to do by the Scriptures, let them not passe away vntried though they seeme neuer so spirituall;
And Therefore brothers, though you try the spirits, which spare not to do by the Scriptures, let them not pass away untried though they seem never so spiritual;
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And Noahs meaning in this prophecie was, that the conuersion of the Gentiles shold be wrought through the holy Ghost by the perswasiue spirit of the teachers,
And Noahs meaning in this prophecy was, that the conversion of the Gentiles should be wrought through the holy Ghost by the persuasive Spirit of the Teachers,
And the Lord reueale his arme so in the ministerie, that wee may haue occasion to ascend into that same speech of Saint Paule, O the deepenesse of the riches of God, wherein Augustine saith is contained the solution of that question, why some are conuerted rather then some.
And the Lord reveal his arm so in the Ministry, that we may have occasion to ascend into that same speech of Saint Paul, Oh the deepness of the riches of God, wherein Augustine Says is contained the solution of that question, why Some Are converted rather then Some.
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The third conclusion out of this text is concerning the meanes which the Lord vseth in drawing men to his kingdome, to wit, that because hee will conuert them,
The third conclusion out of this text is Concerning the means which the Lord uses in drawing men to his Kingdom, to wit, that Because he will convert them,
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therefore hee will conuert them by allurements, The Lord shall allure Iapheth, signifying that the allurements of God are in the doctrine of the Gospell and in Euangelicall examples.
Therefore he will convert them by allurements, The Lord shall allure Japheth, signifying that the allurements of God Are in the Doctrine of the Gospel and in Evangelical Examples.
For although wee reade how that the Lord hath laid violent hands vpon some as vpon Saint Paul in the way to Damascus, yet we must make a difference between his consternation which tended to his conuersion,
For although we read how that the Lord hath laid violent hands upon Some as upon Saint Paul in the Way to Damascus, yet we must make a difference between his consternation which tended to his conversion,
How amiably doth Saint Paul quite himselfe in his embassage, We are (saith he) Embassadours for Christ, as though God did beseech you through vs, wee pray you in Christs steede that you would be reconciled to God.
How amiably does Saint Paul quite himself in his Embassy, We Are (Says he) ambassadors for christ, as though God did beseech you through us, we pray you in Christ steed that you would be reconciled to God.
But here (likely) some man bethinketh him vpon occasion of this speech of allurement, that it is then a course to be taken with the Papists, that they might heare of this alluring attractiue.
But Here (likely) Some man bethinketh him upon occasion of this speech of allurement, that it is then a course to be taken with the Papists, that they might hear of this alluring Attractive.
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The first, that the Papists of this land which are aforehand brought and sold like sheepe by their false brethren the Papists beyond sea, shall escape the Butcher by running from the Drouer.
The First, that the Papists of this land which Are aforehand brought and sold like sheep by their false brothers the Papists beyond sea, shall escape the Butcher by running from the Drover.
The Papists haue alreadie furnished out maine confident allegations that their religion is most politicall, going about by a long induction to conclude, that it sorteth best with the good gouernment of the common wealth.
The Papists have already furnished out main confident allegations that their Religion is most political, going about by a long induction to conclude, that it sorts best with the good government of the Common wealth.
In which disputation, as they do often goe beyond the profession of diuinitie: so euen there where they keepe best compasse, their diuinity is turned into humanitie.
In which disputation, as they do often go beyond the profession of divinity: so even there where they keep best compass, their divinity is turned into humanity.
For their verie arguments doe betoken but an earthly well being (if they could haue hit that) and they manifest themselues to haue forgotten that life is of the duall number.
For their very Arguments do betoken but an earthly well being (if they could have hit that) and they manifest themselves to have forgotten that life is of the dual number.
For they are indeede though verie scorpions, yet such (as Saint Iohn saith) whose faces are like the faces of men and they haue haire as the haire of women.
For they Are indeed though very scorpions, yet such (as Saint John Says) whose faces Are like the faces of men and they have hair as the hair of women.
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As let the contētion first be, whether a man being compos mentis (as we say) wil rather be allured to Gods free grace which the Spirit of truth teacheth by vs but of Gods holy word,
As let the contention First be, whither a man being compos mentis (as we say) will rather be allured to God's free grace which the Spirit of truth Teaches by us but of God's holy word,
) And we say that they sell hell verie deere, when they make men to pay their merits for it, which otherwise cost-free, that is, without that blasphemous arrogācie, should haue it ouer soone,
) And we say that they fell hell very deer, when they make men to pay their merits for it, which otherwise cost-free, that is, without that blasphemous arrogancy, should have it over soon,
They require bodily penance for sins, and put in contrition for fashions sake. We require spirituall as the acceptable sacrifice, and value bodily exercise at a lowe rate.
They require bodily penance for Sins, and put in contrition for fashions sake. We require spiritual as the acceptable sacrifice, and valve bodily exercise At a low rate.
We teach that a mans purgatorie consisteth in respect of merit in Christs death, and in respect of spirit in the mortification of our corruptions whiles we liue here, by the power of Christs death.
We teach that a men purgatory Consisteth in respect of merit in Christ death, and in respect of Spirit in the mortification of our corruptions while we live Here, by the power of Christ death.
Let as many as are not sophisticated with the diuels mists see with their eies, •ea let them feele with their hands, which of these doctrines are more likely to be true.
Let as many as Are not sophisticated with the Devils mists see with their eyes, •ea let them feel with their hands, which of these doctrines Are more likely to be true.
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Are there any but bewailed wretches that cannot see on which side the truth standeth? Their doctrine is, that it is presumption by any meanes to be rid of the feare of damnation ordinarily.
are there any but bewailed wretches that cannot see on which side the truth Stands? Their Doctrine is, that it is presumption by any means to be rid of the Fear of damnation ordinarily.
and not offended by liuing in sinne against the conscience so inlightened, may iustly vpon that groūd receiue from the holy ghost assurance of his saluation,
and not offended by living in sin against the conscience so enlightened, may justly upon that ground receive from the holy ghost assurance of his salvation,
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They affirme that a man hath free will to do things truely good, which is a deuise of the deuill to teach men to presume of that they haue not, that they might erre vnto perdition.
They affirm that a man hath free will to do things truly good, which is a devise of the Devil to teach men to presume of that they have not, that they might err unto perdition.
We teach that a man hath no free will in his nature to doe any true sanctified and spirituall good, that men acknowledging their bondage may seeke free will of God.
We teach that a man hath no free will in his nature to do any true sanctified and spiritual good, that men acknowledging their bondage may seek free will of God.
To be briefe, concerning the scriptures (whereby all must be tried) they teach that the vulgar translation which is so grosly faultie, is onely authenticall.
To be brief, Concerning the Scriptures (whereby all must be tried) they teach that the Vulgar Translation which is so grossly faulty, is only authentical.
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These differences are so manifest, and these faces are of so cōtrarie hue, that it is no maruell if the holy ghost say, that men must be first drunke before they can be deceiued in them.
These differences Are so manifest, and these faces Are of so contrary hue, that it is no marvel if the holy ghost say, that men must be First drunk before they can be deceived in them.
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that a man can haue no peace in his conscience that fauoureth and retaineth any sinne in himselfe against his conscience? Which determineth that a man is in a damnable case whatsoeuer good deedes seeme to be in him,
that a man can have no peace in his conscience that favours and retaineth any sin in himself against his conscience? Which determineth that a man is in a damnable case whatsoever good Deeds seem to be in him,
if he yeelde not to the worke of the holy ghost for a leauing but of any one knowne sinne which fighteth against the peace of his conscience? Dearely beloued, I beseech you in the bowels of Christ to take this answere, cast it into the balance and marke well the scales.
if he yield not to the work of the holy ghost for a leaving but of any one known sin which fights against the peace of his conscience? Dearly Beloved, I beseech you in the bowels of christ to take this answer, cast it into the balance and mark well the scales.
But why is it? is it not because they are hypocrits? To the rest may it not be truely said of this doctrine, that it is an easie yoke and a light burden? Is it not an alluring doctrine that hath but one onely difficultie,
But why is it? is it not Because they Are Hypocrites? To the rest may it not be truly said of this Doctrine, that it is an easy yoke and a Light burden? Is it not an alluring Doctrine that hath but one only difficulty,
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and tarrieth behind to mischiefe vs. Were it not damnable doctrine to dispense with that which admitteth no dispensation? should we take vpon vs to heale with sweete wordes like witches? Be strong in the Lord,
and tarrieth behind to mischief us Were it not damnable Doctrine to dispense with that which admitteth no Dispensation? should we take upon us to heal with sweet words like Witches? Be strong in the Lord,
and so long as thou art vnfainedly displeased with all sinne, and doest mortifie the deedes of the body by the spirit, thy case is the case of saluation.
and so long as thou art unfeignedly displeased with all sin, and dost mortify the Deeds of the body by the Spirit, thy case is the case of salvation.
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and by setting of good deedes against ill, teach foolish virgins that oyle is to bee begged or bought, wherby they are induced into a damnable sleepe and securitie.
and by setting of good Deeds against ill, teach foolish Virgins that oil is to be begged or bought, whereby they Are induced into a damnable sleep and security.
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It would allure a pyrate indeede to be of their religion, if he might be sure to buy out his punishment after his death with the robberies and rapines of his life.
It would allure a pyrate indeed to be of their Religion, if he might be sure to buy out his punishment After his death with the robberies and rapines of his life.
Poperie (being copia cornu of sensuall ceremonies, for euerie sense a play-fellow, a merrie religion, the good-fellowes religion) comforteth the flesh, & Atheisme suppresseth the spirit.
Popery (being copia cornu of sensual ceremonies, for every sense a playfellow, a merry Religion, the good-fellows Religion) comforts the Flesh, & Atheism suppresses the Spirit.
Brethren, obserue it well, and you shall find that Poperie to them that haue heard the Gospell soundly and sincerely taught, marke well what I say, to them that haue heard the Gospell soundly and sincerely taught, hath nothing in it to allure anie but hypocrites,
Brothers, observe it well, and you shall find that Popery to them that have herd the Gospel soundly and sincerely taught, mark well what I say, to them that have herd the Gospel soundly and sincerely taught, hath nothing in it to allure any but Hypocrites,
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But peraduenture it will be alleaged that there are manie euen in the bosome of the Realme, that after the hearing of the Gospell are drawne away in their verie consciences to Poperie.
But Peradventure it will be alleged that there Are many even in the bosom of the Realm, that After the hearing of the Gospel Are drawn away in their very Consciences to Popery.
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But I aske who are they? Are they not they of whom a man may say, O how great is that darkenesse when their verie light is become darkenesse? when the candle of their conscience is put out? Are they not they which are giuen ouer to a forlorne sense? whose thoughts and conscience (as Salomon saith) are litle worth, because (as Saint Paul saith) themselues being defiled Infidels nothing is pure to them, but euen their mindes and consciences are defiled.
But I ask who Are they? are they not they of whom a man may say, Oh how great is that darkness when their very Light is become darkness? when the candle of their conscience is put out? are they not they which Are given over to a forlorn sense? whose thoughts and conscience (as Solomon Says) Are little worth, Because (as Saint Paul Says) themselves being defiled Infidels nothing is pure to them, but even their minds and Consciences Are defiled.
I will tell you (dearely beloued) what may be obserued of many that are sodainly reconciled Papists in this kingdome, that if there were no other respect but the losse of them for the good that was in them when they were Protestants, they are better lost thē found,
I will tell you (dearly Beloved) what may be observed of many that Are suddenly reconciled Papists in this Kingdom, that if there were no other respect but the loss of them for the good that was in them when they were Protestants, they Are better lost them found,
And therefore as for the examples and liues of men whereby wee are to allure one another, they neede not to boast so much as they do, considering that their religion consisteth by consequence of the profession of many great crimes.
And Therefore as for the Examples and lives of men whereby we Are to allure one Another, they need not to boast so much as they do, considering that their Religion Consisteth by consequence of the profession of many great crimes.
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Against the seuenth commandement by barring mariage, and expresse preferring the faults of single life before it, they professe filthinesse and vnchastitie in those that ought to bee most pure.
Against the Seventh Commandment by barring marriage, and express preferring the Faults of single life before it, they profess filthiness and unchastity in those that ought to be most pure.
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and are the most renowmed artificers of mischiefe and debate that euer were heard of. All these they doe directly or indirectly professe besides the rest.
and Are the most renowned artificers of mischief and debate that ever were herd of. All these they do directly or indirectly profess beside the rest.
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But who doth anie common good? The merits of an arrogant Papist are caried after him with a dolefull Item fit for a black Sanctus, that they will not go for payment.
But who does any Common good? The merits of an arrogant Papist Are carried After him with a doleful Item fit for a black Sanctus, that they will not go for payment.
The fourth conclusion out of this text is, that all those true Iapheths whō the Lord shall take in hand to allure, shall dwell in the tents of Shem, that is, shall come to the true Church, and shall abide therein.
The fourth conclusion out of this text is, that all those true Japheth's whom the Lord shall take in hand to allure, shall dwell in the tents of Shem, that is, shall come to the true Church, and shall abide therein.
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If God be not mercifull vnto vs in this thing, all his mercies are frustrate vnto vs. And vnto this blessing he after a sort exhorteth them, to wit, to lay hold vpon it.
If God be not merciful unto us in this thing, all his Mercies Are frustrate unto us And unto this blessing he After a sort exhorteth them, to wit, to lay hold upon it.
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As Dauid saith, One thing haue I desired of the Lord, that I will require, and will not alter this petition into another, that I may dwell in the house of the Lord all the dayes of my life to behold the beautie of the Lord, and to visit his temple. For as he saith.
As David Says, One thing have I desired of the Lord, that I will require, and will not altar this petition into Another, that I may dwell in the house of the Lord all the days of my life to behold the beauty of the Lord, and to visit his temple. For as he Says.
For how manie are there which hold off, and almost take a pride to be vnstayed in the matter of religion? How manie which by pretence of disagreements in the Church, cannot tell what to make of themselues?
For how many Are there which hold off, and almost take a pride to be unstayed in the matter of Religion? How many which by pretence of disagreements in the Church, cannot tell what to make of themselves?
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As for the rest, if the name of Recusant should be taken strictly for euerie one that refuseth so to dwell in the tents of Shē, as the Lord would take in good part, the Recusants of this land are innumerable.
As for the rest, if the name of Recusant should be taken strictly for every one that Refuseth so to dwell in the tents of Shen, as the Lord would take in good part, the Recusants of this land Are innumerable.
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When we consider how long the Gospell hath continued amongst vs, and compare it with the great heapes of people in this City which make no difference of the Sabboth day at all for cōscience sake, we may truly cry out of a prodigious wickednes.
When we Consider how long the Gospel hath continued among us, and compare it with the great heaps of people in this city which make no difference of the Sabbath day At all for conscience sake, we may truly cry out of a prodigious wickedness.
And how do you thinke are a greate parte of this people occupied, when they shoulde bee present at the hearing of the word? I would demaund of the frowardest man in all this presence,
And how do you think Are a great part of this people occupied, when they should be present At the hearing of the word? I would demand of the frowardest man in all this presence,
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whether he do not thinke in his conscience, that the greatest part of them are so frarre from being in the tents of Shem, that they are in the tents of Cham. For I pray you tell me, are not these drunken Tauernes and victualling houses, these play-houses and brothell houses the tents of Cham, where all the rest of their villanies are accomplished and made vp with the scoffing at Noah? Assuredly (dearely beloued) if that which is called cōscience be any better thē a iest,
whither he do not think in his conscience, that the greatest part of them Are so frarre from being in the tents of Shem, that they Are in the tents of Cham. For I pray you tell me, Are not these drunken Taverns and victualling houses, these Play-houses and brothel houses the tents of Cham, where all the rest of their villainies Are accomplished and made up with the scoffing At Noah? Assuredly (dearly Beloved) if that which is called conscience be any better them a jest,
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Vnfainedly I speake it, I forbeare that particular course for no other cause, but because I would not reproue sinne with sinne by speaking into a matter before I know it.
Unfeignedly I speak it, I forbear that particular course for no other cause, but Because I would not reprove sin with sin by speaking into a matter before I know it.
But well I am sure, that if they which are charged with the reformotion of this abuse by the places which they sustaine, did busie themselues therein more zealously then yet they do, they should please God better then in anie thing els for the most part wherein they are forward.
But well I am sure, that if they which Are charged with the reformotion of this abuse by the places which they sustain, did busy themselves therein more zealously then yet they do, they should please God better then in any thing Else for the most part wherein they Are forward.
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The Magistrates being annoyed with the disorders of loose and wicked persons which swarme about this citie, do performe a laudable office indeede in reuising the orders of Bridewell,
The Magistrates being annoyed with the disorders of lose and wicked Persons which swarm about this City, do perform a laudable office indeed in revising the order of Bridewell,
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But except the tents of Shem were surueyed likewise, and the apparance there were better vrged, it is to small purpose to endeuour this externall reformation.
But except the tents of Shem were surveyed likewise, and the appearance there were better urged, it is to small purpose to endeavour this external Reformation.
So that there is nothing that can effectually reclaime them but onely this, to marshall them to the tents of Shem. For there they shall find allurements to quiet their minds in obedience.
So that there is nothing that can effectually reclaim them but only this, to marshal them to the tents of Shem. For there they shall find allurements to quiet their minds in Obedience.
And I would the magistrates would duly consider, how much they are beholding to the Ministers of the Gospell in this behalfe: (assuredly the Magistrates are vnthankfull if they vse them not respectiuely and kindly.) And I would the Ministers would likewise endeuour to bring hither their forces.
And I would the Magistrates would duly Consider, how much they Are beholding to the Ministers of the Gospel in this behalf: (assuredly the Magistrates Are unthankful if they use them not respectively and kindly.) And I would the Ministers would likewise endeavour to bring hither their forces.
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For so should they directly satisfie their owne duties in bringing men to Gods Church, and consequently assist the Magistrate in the reformation of the commonwealth.
For so should they directly satisfy their own duties in bringing men to God's Church, and consequently assist the Magistrate in the Reformation of the commonwealth.
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And as for the people themselues which are runne wild, be they poore or rich, I would they would consider what wrong they doe themselues with this out-lying,
And as for the people themselves which Are run wild, be they poor or rich, I would they would Consider what wrong they do themselves with this outlying,
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For first, wheras they are now a sort of maisterlesse hounds and Atheists in the world (as S. Paul saith) they should be receiued into the seruice of God,
For First, whereas they Are now a sort of masterless hounds and Atheists in the world (as S. Paul Says) they should be received into the service of God,
Then they should be able to pacifie their consciences with sound arguments of their saluation: and the grace of God would perswade their consciences to take part on their side.
Then they should be able to pacify their Consciences with found Arguments of their salvation: and the grace of God would persuade their Consciences to take part on their side.
NOw followeth the second parte of the text of Iapheths participating with Shem, or rather his succeeding of Shem in dominion ouer Canaan; And Canaan shall be their seruant, that is, let Iapheth continue in the tents of Shem, and then he shall hold Canaan in seruitude.
NOw follows the second part of the text of Japheth's participating with Shem, or rather his succeeding of Shem in dominion over Canaan; And Canaan shall be their servant, that is, let Japheth continue in the tents of Shem, and then he shall hold Canaan in servitude.
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For the seruitude of Canaan vnder Iapheth, is annexed to Iapheths dwelling in the tents of Shem. And so groweth the fift conclusion out of this text, that the subduing of ours and Gods enemies, is a benefit tyed to our constancy in true religion.
For the servitude of Canaan under Japheth, is annexed to Japheth's Dwelling in the tents of Shem. And so grows the fift conclusion out of this text, that the subduing of ours and God's enemies, is a benefit tied to our constancy in true Religion.
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On the other side the scripture sayeth, That when wee cease to walke in the wayes of the Lord (whereof a principal part is to vphold his religion) our enemies shall bee the head, and wee shalbe the tayle.
On the other side the scripture Saith, That when we cease to walk in the ways of the Lord (whereof a principal part is to uphold his Religion) our enemies shall be the head, and we shall the tail.
When Eli suffered Gods seruice to be corrupted by his sonnes, the Lord remooued him (you know howe) and saide vnto him, Them that honour me will I honor,
When Eli suffered God's service to be corrupted by his Sons, the Lord removed him (you know how) and said unto him, Them that honour me will I honour,
And further he sayeth to him, And thou shalt see anguish in the habitation of the Lord, in stead of al those things wherwith God would haue blessed Israel.
And further he Saith to him, And thou shalt see anguish in the habitation of the Lord, in stead of all those things wherewith God would have blessed Israel.
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Great is the praise of Queene Elizabeth, for holding her owne, or rather Gods owne in this behalfe, especially when we consider how she hath beene vrged.
Great is the praise of Queen Elizabeth, for holding her own, or rather God's own in this behalf, especially when we Consider how she hath been urged.
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so the thoughtes of Queene Elizabeth his seruant and daughter, our Queene and mother, are tender towardes vs in this matter of preseruation of religion.
so the thoughts of Queen Elizabeth his servant and daughter, our Queen and mother, Are tender towards us in this matter of preservation of Religion.
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Our entrance into the first reason is out of an vsuall saying that wee haue amongst vs, that one true man is too hard for two theeues by reason of his confidence.
Our Entrance into the First reason is out of an usual saying that we have among us, that one true man is too hard for two thieves by reason of his confidence.
And we may be sure that if the speech of the men of Iudah (being fewer) was fiercer then the speech of the men of Israel (being more) by reason of their spirite, that then much more the spirite of one true Christian, will ouer-match the spirit of many Papists.
And we may be sure that if the speech of the men of Iudah (being fewer) was fierce then the speech of the men of Israel (being more) by reason of their Spirit, that then much more the Spirit of one true Christian, will overmatch the Spirit of many Papists.
And so we haue the sentence of S. Luke (a man of God for his obseruations) in the story of S. Stephen, But they were not able to resist the wisedome and the Spirit by which hee spake.
And so we have the sentence of S. Lycia (a man of God for his observations) in the story of S. Stephen, But they were not able to resist the Wisdom and the Spirit by which he spoke.
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yet if the sheepe wil cleaue to their shepheard, the Lorde hath promised to create vpon euery place of mount Zion, and vpon the assemblies thereof a cloud and a smoke by day,
yet if the sheep will cleave to their shepherd, the Lord hath promised to create upon every place of mount Zion, and upon the assemblies thereof a cloud and a smoke by day,
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This protection of God by discourse of reason may bee thus manifested vnto vs. Consider the protection of God ouer the politicall state of the world, I meane sustaining the state of common wealthes, wherby euery man hath the benefit of enioying his owne.
This protection of God by discourse of reason may be thus manifested unto us Consider the protection of God over the political state of the world, I mean sustaining the state of Common wealths, whereby every man hath the benefit of enjoying his own.
For we see that if the people were numbred by the pole and due notice taken of euerie mans disposition, that there are three to one which had rather liue of the spoile,
For we see that if the people were numbered by the pole and due notice taken of every men disposition, that there Are three to one which had rather live of the spoil,
And in other particular Cities and townes where it is more easie to take a true suruey then in this, it is an apparant case that there are enow penurious and idle male-contents euerie night couching, to expell all the substantiall inhabitants of the towne out of their houses before morning.
And in other particular Cities and Towns where it is more easy to take a true survey then in this, it is an apparent case that there Are enough penurious and idle malcontents every night couching, to expel all the substantial inhabitants of the town out of their houses before morning.
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And will ye not beleeue that his protection will be greater ouer his Church? Certainly he that checketh the sea with the tender sand, and maketh the wilde beasts of the forrest toretyre to their dennes when man goeth to his labour will deliuer vs from the enemies of our soules,
And will you not believe that his protection will be greater over his Church? Certainly he that checketh the sea with the tender sand, and makes the wild beasts of the forest toretyre to their dens when man Goes to his labour will deliver us from the enemies of our Souls,
and we let them go, how shall we escape that sentence that our life shall go for theirs? And thinke with your selues, that if Asa thought it necessarie to put downe Maachah his grandmother from her estate because of her idolatrie:
and we let them go, how shall we escape that sentence that our life shall go for theirs? And think with your selves, that if Asa Thought it necessary to put down Maacah his grandmother from her estate Because of her idolatry:
how much more necessarie is it for Gods Church that Papists be put downe, because of their Poperie? And if any man thinke that Poperie is not idolatrie, the same man (there being now no time to debate this cause otherwise must also thinke of necessitie that our religion is not Gods veritie.
how much more necessary is it for God's Church that Papists be put down, Because of their Popery? And if any man think that Popery is not idolatry, the same man (there being now no time to debate this cause otherwise must also think of necessity that our Religion is not God's verity.
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Now followeth the sixth and last conclusion out of this text, that Canaan should be brought into bondage, that the enemies of the church should be held downe.
Now follows the sixth and last conclusion out of this text, that Canaan should be brought into bondage, that the enemies of the Church should be held down.
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he numbred all the strangers that were in the land of Israel, and finding them to be an hundreth and three and fiftie thousand and six hundreth, he set seuentie thousand of them to the burden,
he numbered all the Strangers that were in the land of Israel, and finding them to be an Hundredth and three and fiftie thousand and six Hundredth, he Set seuentie thousand of them to the burden,
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Was it not a marueilous arrogant speech of Aram and Apostaticall Ephraim to say, let vs go vp against Iudah, and let vs rouze them and make a breach therein for vs,
Was it not a marvelous arrogant speech of Aram and Apostatical Ephraim to say, let us go up against Iudah, and let us rouse them and make a breach therein for us,
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They meditate terrible things, and are more arrogant them Iannes & Iambres which resisted Moses. For they had Pharaoh on their sides to countenance them.
They meditate terrible things, and Are more arrogant them Jannes & Jambres which resisted Moses. For they had Pharaoh on their sides to countenance them.
and are therefore to be well watched that they breake not from vs, and duely suppressed by those which ought, according to the direction of her royall authoritie.
and Are Therefore to be well watched that they break not from us, and duly suppressed by those which ought, according to the direction of her royal Authority.
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The Lord in the fourth commandement saith, That the stranger that is in our gates shall not breake the Sabboth, that is, shall not be suffered to breake it,
The Lord in the fourth Commandment Says, That the stranger that is in our gates shall not break the Sabbath, that is, shall not be suffered to break it,
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For (as I say) without holding them down by authoritie, according to the trust reposed by her Maiestie in the Magistrates, it is not to bee hoped that the Lord will holde them downe.
For (as I say) without holding them down by Authority, according to the trust reposed by her Majesty in the Magistrates, it is not to be hoped that the Lord will hold them down.
marke what he saith, Your feete. And be sure of it that if this serpent will turne againe and bruise our heele, though we tread vpon him, and breake his head; that then if we tread not vpon him he wil not be contented to bite at our heele,
mark what he Says, Your feet. And be sure of it that if this serpent will turn again and bruise our heel, though we tread upon him, and break his head; that then if we tread not upon him he will not be contented to bite At our heel,
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and so sinneth perplexed, that is, whatsoeuer he doth, as long as his conscience is blinded, in which respect he seemeth to be thrust vpon his damnation by vrging;
and so Sinneth perplexed, that is, whatsoever he does, as long as his conscience is blinded, in which respect he seems to be thrust upon his damnation by urging;
yet vnderstand that here that saying ought to take place, that it is better to admit a mischiefe then an inconuenience, because this mischiefe in particular Papists is not to bee compared with the inconuenience, that commeth to the whole Church of God by suffering them to goe vntied.
yet understand that Here that saying ought to take place, that it is better to admit a mischief then an inconvenience, Because this mischief in particular Papists is not to be compared with the inconvenience, that comes to the Whole Church of God by suffering them to go untied.
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no more then the administrations of the common wealth ought to bee subiect to the irregularitie of the licentious in anie other kind, to the hurt of the commonwealth.
no more then the administrations of the Common wealth ought to be Subject to the irregularity of the licentious in any other kind, to the hurt of the commonwealth.
for this case differeth from that of vrging them to come to the Church & to receiue the Sacraments, which is by the vertue of the affirmatiue lawes extending onely to other penaltie.
for this case differeth from that of urging them to come to the Church & to receive the Sacraments, which is by the virtue of the affirmative laws extending only to other penalty.
It is plaine enough that the same consideration which gaue satisfaction to Saint Augustine in the same point concerning the Donatists, may satisfie vs likewise; that as in the common-wealth;
It is plain enough that the same consideration which gave satisfaction to Saint Augustine in the same point Concerning the Donatists, may satisfy us likewise; that as in the commonwealth;
There are all meanes to be vsed to winne them, and all gentlenesse and forbearing to be vsed towards those, of whom in godly charitie there is good hope by reason of their tractablenesse.
There Are all means to be used to win them, and all gentleness and forbearing to be used towards those, of whom in godly charity there is good hope by reason of their tractableness.
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Otherwise let there be no fraud, and then (as Saint Iude saith) put a difference. And whether it bee by louing wisedome or by wise loue, let those that can preuaile with them haue their foorth.
Otherwise let there be no fraud, and then (as Saint Iude Says) put a difference. And whither it be by loving Wisdom or by wise love, let those that can prevail with them have their forth.
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But principally let vs haue our part with Shem, that consequently we may succeed in dominion ouer Canaan. Let vs al holde of our renowmed Shem our Shem in deed Iesus Christ;
But principally let us have our part with Shem, that consequently we may succeed in dominion over Canaan. Let us all hold of our renowned Shem our Shem in deed Iesus christ;
