Three homilies upon these three sentences folowing Psal. 55.22. Cast thy burthen vpon the Lord. Iohn 14.27. My peace I giue vnto you. Luk.10.42. One thing is necessarie. Composed by Philip Mornay, lord of Plessis-Marly.
A HOMELIE Vpon these words of DAVID; Cast thy Burthen vpon the LORD, and he will nourish thee, Psal. 55.22. DAVID much experiēced in bearing Afflictiōs, powreth out his soule in a most bitter Complaint before God.
A HOMELY Upon these words of DAVID; Cast thy Burden upon the LORD, and he will nourish thee, Psalm 55.22. DAVID much experienced in bearing Afflictions, poureth out his soul in a most bitter Complaint before God.
Is it not over much boldnesse, were it vpon a brother? Shall the servant presume to lay his burthen vpon his Lord, the Creature vpon his Creator? A creature? nay which is worse;
Is it not over much boldness, were it upon a brother? Shall the servant presume to lay his burden upon his Lord, the Creature upon his Creator? A creature? nay which is Worse;
burthened with vnthankefulnesse, with rebellion, and hatefull sinnes, can this be done without presumption? or rather without pride? And what doth God more abhorre? But I will helpe thee in this doubt.
burdened with unthankfulness, with rebellion, and hateful Sins, can this be done without presumption? or rather without pride? And what does God more abhor? But I will help thee in this doubt.
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More tender therfore is he towards vs, then any parents towards their Children, or towards those that hang vpon the breast of the tenderest mothers, who in the meane time, run as it were vndone at their cry, opposing and exposing themselues against the cruellest beasts, to defend them, they forget thēselues, goe out of thēselues, to put themselues in their place.
More tender Therefore is he towards us, then any Parents towards their Children, or towards those that hang upon the breast of the Tenderest mother's, who in the mean time, run as it were undone At their cry, opposing and exposing themselves against the Cruellest beasts, to defend them, they forget themselves, go out of themselves, to put themselves in their place.
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What then shall wee not expect from the bountie of the Lord towards his children, from his Bowels ever yearning? From this Father, who spared not his owne sonne, his onely sonne, one with himselfe, to giue him for vs ▪ Rom. 8. & 32. Of that Sonne who being in the forme of God, equall vnto God, emptied himselfe;
What then shall we not expect from the bounty of the Lord towards his children, from his Bowels ever yearning? From this Father, who spared not his own son, his only son, one with himself, to give him for us ▪ Rom. 8. & 32. Of that Son who being in the Form of God, equal unto God, emptied himself;
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it cannot be but well proportioned and rightly added, if according to the proportion of thy strength, of the strength which he hath given thee, that thou shouldest beare it chearfully, that thou shouldest goe on still in thy Calling with all thy power:
it cannot be but well proportioned and rightly added, if according to the proportion of thy strength, of the strength which he hath given thee, that thou Shouldst bear it cheerfully, that thou Shouldst go on still in thy Calling with all thy power:
Saying, I will be with thee, and where he is, what can be wanting? He is faithfull, saith the Apostle, and will not suffer his to be tempted aboue their strength;
Saying, I will be with thee, and where he is, what can be wanting? He is faithful, Says the Apostle, and will not suffer his to be tempted above their strength;
that we performe our (or rather indeed his) charge, and let vs not be afraid to say with the same Apostle, Phil. 4. & 13. I am able to doe all things, through Christ, who strengtheneth me.
that we perform our (or rather indeed his) charge, and let us not be afraid to say with the same Apostle, Philip 4. & 13. I am able to do all things, through christ, who strengtheneth me.
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For, as for afflictions, it is certain, that there is nothing that listeth vp our hearts more vnto God, which draweth them from the earth, they are the bellowes, that kindle prayer in vs, raising it,
For, as for afflictions, it is certain, that there is nothing that lists up our hearts more unto God, which draws them from the earth, they Are the bellows, that kindle prayer in us, raising it,
so as they seeme fitted to our strength, abiding within the termes of hope, namely, disgraces, loss of goods, sicknesses, griefes, banishments, and such like.
so as they seem fitted to our strength, abiding within the terms of hope, namely, disgraces, loss of goods, Sicknesses, griefs, banishments, and such like.
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But when disgrace passeth vnto persecutions without cause, the losse of goods, vnto slander against our honour, sicknesse into agony, griefe into heart-breaking, banishment into proscription,
But when disgrace passes unto persecutions without cause, the loss of goods, unto slander against our honour, sickness into agony, grief into Heartbreaking, banishment into proscription,
And so much the more, as it concerneth thy person, thy family, the house of God, his Church, (the apple of his eye) Because certainely it seemes vnto vs;
And so much the more, as it concerns thy person, thy family, the house of God, his Church, (the apple of his eye) Because Certainly it seems unto us;
the Philistime, vnto the shame of the Israelite, reprobate Saul, vnto the confusion of faithfull David; He delivers them into their hands, he forsakes them.
the Philistine, unto the shame of the Israelite, Reprobate Saul, unto the confusion of faithful David; He delivers them into their hands, he forsakes them.
And therefore we are not to thinke it strange, if the request of David passeth from a prayer vnto a cry, from a cry vnto a hideous noyse, from a hideous noyse vnto a tempest.
And Therefore we Are not to think it strange, if the request of David passes from a prayer unto a cry, from a cry unto a hideous noise, from a hideous noise unto a tempest.
takes counsell of flesh & bloud, trades with the world, though it be with losse of the glory of God, redeemes himselfe (he cares not how) from them who persecute him.
Takes counsel of Flesh & blood, trades with the world, though it be with loss of the glory of God, redeems himself (he Cares not how) from them who persecute him.
But as for me, I will call vpon the Lord, and he will saue mee, Vers. 16. Why so? Verily because hee knoweth that the Church is Gods building, that the faithfull are his true children,
But as for me, I will call upon the Lord, and he will save me, Vers. 16. Why so? Verily Because he Knoweth that the Church is God's building, that the faithful Are his true children,
yea, himselfe, to be layd as the head stone of the Corner, by what hammers, chislells, &c. hath he not passed? Namely, calumnies, false witnesses of Pharisies, of Priests, the cruelties of the Romanes, of the Iewes themselues, his brethren according to the flesh? Vpon this stone, thinkest thou, vnskilfull builder, that there may be set any ruffe ones? And thou vntamed member, dost thou thinke it strange, that to make thee capable thereof, he make thee passe vnder the playne, makes thee smooth through hacking and hewing? Therefore David who had passed through such trials, who knew what and how many hewings are needfull for the faithfull, to make them fit for this building, what were the vses,
yea, himself, to be laid as the head stone of the Corner, by what hammers, chislells, etc. hath he not passed? Namely, calumnies, false Witnesses of Pharisees, of Priests, the cruelties of the Romans, of the Iewes themselves, his brothers according to the Flesh? Upon this stone, Thinkest thou, unskilful builder, that there may be Set any ruff ones? And thou untamed member, dost thou think it strange, that to make thee capable thereof, he make thee pass under the plain, makes thee smooth through hacking and hewing? Therefore David who had passed through such trials, who knew what and how many hewings Are needful for the faithful, to make them fit for this building, what were the uses,
but presently shee gathereth vp againe her selfe in faith and confidence, and her cry is turned into thanksgiving, this swounding into a sacrifice of praise. Hath David said. Psal. the 6. vers. 3.4.5.
but presently she gathereth up again her self in faith and confidence, and her cry is turned into thanksgiving, this swooning into a sacrifice of praise. Hath David said. Psalm the 6. vers. 3.4.5.
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& 9. My bones are vexed, and my soule is astonished? By and by also followes, Depart from mee yee workers of iniquitie, the Lord hath heard the voice of my weeping.
& 9. My bones Are vexed, and my soul is astonished? By and by also follows, Depart from me ye workers of iniquity, the Lord hath herd the voice of my weeping.
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I said, saith he elswhere, when I began to slide, when I began to be swallowed vp with feare, I am cut off in thy sight. Psal. 31. vers. 22.23.24. But thou hast heard the voice of my supplication, when I did cry vnto thee:
I said, Says he elsewhere, when I began to slide, when I began to be swallowed up with Fear, I am Cut off in thy sighed. Psalm 31. vers. 22.23.24. But thou hast herd the voice of my supplication, when I did cry unto thee:
saying, Cast thy burthen vpon the Lord, &c. Psal. 55. Is he hid in the Desert of Ziph, flying from the fury of Saul his King, being ready to be delivered vp into his handes by those of that place? He hath no sooner sayd, O cruell people; a people that haue not set God before their eyes, do even seeke my life;
saying, Cast thy burden upon the Lord, etc. Psalm 55. Is he hid in the Desert of Ziph, flying from the fury of Saul his King, being ready to be Delivered up into his hands by those of that place? He hath no sooner said, Oh cruel people; a people that have not Set God before their eyes, do even seek my life;
Saul presently breakes off his Chase, and behold David in an instant beyond all expectation delivered, by meanes of the Philistimes. And hereunto belongs that of the Psal. 57.4. 1 Sam. 24. ver. 1. at what time he hid himselfe in the caue of Hengedi. When Saul also sent to kill him in his house, we see him troubled. 1 Sam. 19.9.11. He obserues their practises, their plottes, their watches;
Saul presently breaks off his Chase, and behold David in an instant beyond all expectation Delivered, by means of the Philistines. And hereunto belongs that of the Psalm 57.4. 1 Sam. 24. ver. 1. At what time he hid himself in the cave of Hengedi. When Saul also sent to kill him in his house, we see him troubled. 1 Sam. 19.9.11. He observes their practises, their plots, their watches;
he opposeth his integritie and his innocency; but with what peace vnto his soule? Psal. 59. ver. 9.12.16. Lord God, thou wilt laugh at them, and yet Lord slay them not, least my people forget it;
he Opposeth his integrity and his innocency; but with what peace unto his soul? Psalm 59. ver. 9.12.16. Lord God, thou wilt laugh At them, and yet Lord slay them not, lest my people forget it;
The flouds are risen vp even vnto my soule, I am afflicted and in griefe, but thy deliverance shall lift mee vp on high, so high, that no waters, no, not a deluge shall attaine thereto;
The floods Are risen up even unto my soul, I am afflicted and in grief, but thy deliverance shall lift me up on high, so high, that no waters, no, not a deluge shall attain thereto;
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But some prophane person may here say, is David thus confident, the burthen notwithstanding lieth still vpon his neeke, he is slandered, abused, watched, pursued by Saul, by his most familiar friends, yea by his owne sonne;
But Some profane person may Here say, is David thus confident, the burden notwithstanding lies still upon his neeke, he is slandered, abused, watched, pursued by Saul, by his most familiar Friends, yea by his own son;
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but he is lightened of this his burthen, comforted in soule, because of his liuely faith, which represented vnto him the helpe of his God, both certaine and present,
but he is lightened of this his burden, comforted in soul, Because of his lively faith, which represented unto him the help of his God, both certain and present,
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Gen. 37. ver. 27. it was some reliefe to be solde vnto the Madianites, and then vnto Potipher, Captaine of the Guard Gen. 39.1. his burthen encreaseth, when the slander of his mistris caused him to be cast into the dungeon;
Gen. 37. ver. 27. it was Some relief to be sold unto the Midianites, and then unto Potiphar, Captain of the Guard Gen. 39.1. his burden increases, when the slander of his mistress caused him to be cast into the dungeon;
yea even to be ruler over Egypt. Who now in the meane while would haue beleeved that GOD was with him in prison? In like manner he saith to Iacob; that is, to his Church,
yea even to be ruler over Egypt. Who now in the mean while would have believed that GOD was with him in prison? In like manner he Says to Iacob; that is, to his Church,
Even I, who commandes the elements, who rules over the waters of the Floud. Psal. 29.10. who makes my Ministers a flame of fire. Psal. 104.4. I am with thee, because I haue redeemed thee. Esa. 43.1. I haue called thee by name, thou art mine, and by consequent I haue Interesse in thy ruine, in thy losse.
Even I, who commands the elements, who rules over the waters of the Flood. Psalm 29.10. who makes my Ministers a flame of fire. Psalm 104.4. I am with thee, Because I have redeemed thee. Isaiah 43.1. I have called thee by name, thou art mine, and by consequent I have Interest in thy ruin, in thy loss.
Is God with vs in the fire, and in the water. Isa. 43.2. if he said it not himselfe, who durst beleeue it? And indeed we see it in the waters of the red Sea, which gaue place vnto the Children of Israell, when in the meane while they overwhelmed Pharaoh and his hoste.
Is God with us in the fire, and in the water. Isaiah 43.2. if he said it not himself, who durst believe it? And indeed we see it in the waters of the read Sea, which gave place unto the Children of Israel, when in the mean while they overwhelmed Pharaoh and his host.
Also in the three Children in the Furnace, being heated more then ordinary, it consumed them, who cast them in. Dan. 3.27. but of those that were cast in, it singed not a haire;
Also in the three Children in the Furnace, being heated more then ordinary, it consumed them, who cast them in. Dan. 3.27. but of those that were cast in, it singed not a hair;
and no lesse really with all those, who call vpon him in true faith, he compasseth them about with his mercy, and assisteth them with the presence of his Angels,
and no less really with all those, who call upon him in true faith, he Compasseth them about with his mercy, and assisteth them with the presence of his Angels,
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Whence it is that David, hiding himselfe from the wrath of Saul in the Caue, makes his prayer vnto God. Psal. 57.4. saying, My soule is amongst Lyons, I lye amongst these that are set on fire, amongst men whose teeth are speares and arrowes;
Whence it is that David, hiding himself from the wrath of Saul in the Cave, makes his prayer unto God. Psalm 57.4. saying, My soul is among Lyons, I lie among these that Are Set on fire, among men whose teeth Are spears and arrows;
This deliverance being vnto him no lesse reall, nor lesse miraculous, then that of Daniell in the denne of Lyons, in which denne the Angell of the Lord did shut their mouths;
This deliverance being unto him no less real, nor less miraculous, then that of Daniell in the den of Lyons, in which den the Angel of the Lord did shut their mouths;
to try our weaknes, as also to show that God can doe it, ceasing not in the meane while invisibly to continue according to his word & promise, which assures vs that he will do it.
to try our weakness, as also to show that God can do it, ceasing not in the mean while invisibly to continue according to his word & promise, which assures us that he will do it.
and hungering for their life, yet can they doe them no hurt? And in such appetite and such fury, seing themselues a prey, can they doubt of him who restraines them, who mussels them thus invisiblie? Therefore tell me not here, that wee now see no more miracles.
and hungering for their life, yet can they do them no hurt? And in such appetite and such fury, sing themselves a prey, can they doubt of him who restrains them, who mussels them thus invisibly? Therefore tell me not Here, that we now see no more Miracles.
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tell me if so sweete a harmony of all and every particular thereof, be not a sufficient myracle? In vaine will it be for thee, to see the lame to goe, the dumbe to speake, the dead to rise;
tell me if so sweet a harmony of all and every particular thereof, be not a sufficient miracle? In vain will it be for thee, to see the lame to go, the dumb to speak, the dead to rise;
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well then, let vs cast our burthen vpon the Lord, and let vs the rather consider of his grace and of his helpe in vs and towards vs. And after we haue seriously called vpon him, feeling our selues in effect either discharged of this burden, of this crosse, which crushed vs,
well then, let us cast our burden upon the Lord, and let us the rather Consider of his grace and of his help in us and towards us And After we have seriously called upon him, feeling our selves in Effect either discharged of this burden, of this cross, which crushed us,
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this touching, this hemme, which is as it were but to giue a body vnto their invisible and spirituall vertue, thereby to make it vnto vs (flesh and bloud as we are) not more efficacious, but more sensible.
this touching, this hem, which is as it were but to give a body unto their invisible and spiritual virtue, thereby to make it unto us (Flesh and blood as we Are) not more efficacious, but more sensible.
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the one and the other, being the word of God, but wee will hold vs to the commandement which bindeth vs, leaving vnto him the fit time to fulfill his promise;
the one and the other, being the word of God, but we will hold us to the Commandment which binds us, leaving unto him the fit time to fulfil his promise;
even the same and none other out of the graue; And yet on this childe depended the promised Christ, the blessed seede, the salvation of the church? So ought the Christian to be resolved to follow the voyce of God, with his eyes shut, against all imaginations, equivocations, & humaine glosses;
even the same and none other out of the graven; And yet on this child depended the promised christ, the blessed seed, the salvation of the Church? So ought the Christian to be resolved to follow the voice of God, with his eyes shut, against all Imaginations, equivocations, & human Glosses;
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But if it happen vnto vs, as it did vnto Iacob vpon his wading through the foord Iabok, vpon the point of his meeting with Esau, to wrastle with God, with our weaknesse, against his promises, let vs not trust so much vpon that, that he suffers himselfe to be overcome by vs, vouchsafing to condescend vnto our weaknesses,
But if it happen unto us, as it did unto Iacob upon his wading through the ford Jabok, upon the point of his meeting with Esau, to wrestle with God, with our weakness, against his promises, let us not trust so much upon that, that he suffers himself to be overcome by us, vouchsafing to condescend unto our Weaknesses,
Of this power (sayth the Apostle) which is perfected in our infirmitie. A healthfull infirmitie, which God delights to leaue in those that are his, to keepe them in dutie.
Of this power (say the Apostle) which is perfected in our infirmity. A healthful infirmity, which God delights to leave in those that Are his, to keep them in duty.
In like manner in S. Paul, notwithstanding his prayer many times reitterated; least the excellencie of things revealed vnto him, should lift him vp aboue measure.
In like manner in S. Paul, notwithstanding his prayer many times reiterated; lest the excellency of things revealed unto him, should lift him up above measure.
both the one and the other, being in his choice, and not in that of the patient. 1 King. 17. That the Prophet Elias should be fed by the Ravens, which day by day brought him bread & flesh, evening and morning, his daily bread;
both the one and the other, being in his choice, and not in that of the patient. 1 King. 17. That the Prophet Elias should be fed by the Ravens, which day by day brought him bred & Flesh, evening and morning, his daily bred;
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And to say with David. Psal. 63. I seeke thee at the dawning of the day, my soule thirsteth for thee, my flesh lusteth after thee, in a barren and drie Land, where no water is.
And to say with David. Psalm 63. I seek thee At the dawning of the day, my soul Thirsteth for thee, my Flesh Lusteth After thee, in a barren and dry Land, where no water is.
God then being called vpon by vs, when wee are vnder crosses and afflictions, which hee layes vpon vs, he strengthens vs with his grace, according as he sees it needfull for our salvation.
God then being called upon by us, when we Are under Crosses and afflictions, which he lays upon us, he strengthens us with his grace, according as he sees it needful for our salvation.
yea he even participates with vs, he suffers, and suffers with vs himselfe. And therefore in this crosse, the faithfull seek for comfort from God by their prayer;
yea he even participates with us, he suffers, and suffers with us himself. And Therefore in this cross, the faithful seek for Comfort from God by their prayer;
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to choose him as it were for a Champion of his quarrell, he reioyceth, he glories, he boasteth in his sufferings, and in his disgraces. Rom. 5.3. The Apostles of our Saviour even reioyced after they were scourged by the Magistrates. Act. 5.41. S. Paul so farre boasted, as to triumph in his tribulations;
to choose him as it were for a Champion of his quarrel, he rejoices, he Glories, he boasts in his sufferings, and in his disgraces. Rom. 5.3. The Apostles of our Saviour even rejoiced After they were scourged by the Magistrates. Act. 5.41. S. Paul so Far boasted, as to triumph in his tribulations;
Because the Christian is assured in suffering for Christ, that Christ suffers with him, takes part of his sorrowes, burthens himselfe, and disburthens him.
Because the Christian is assured in suffering for christ, that christ suffers with him, Takes part of his sorrows, burdens himself, and disburthens him.
thinkest thou that there could be any one found, that could stand? And from whence then came so many millions? Yea where could there haue beene found any one, that should resolue with himselfe, to die for one dead, to suffer himselfe to be tortured, for one Crucified;
Thinkest thou that there could be any one found, that could stand? And from whence then Come so many millions? Yea where could there have been found any one, that should resolve with himself, to die for one dead, to suffer himself to be tortured, for one crucified;
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the Sonne coeternall with the Father, not to shake off their burthen, but the more couragiously to beare it, being incouraged by his presence, strengthened by his hand.
the Son coeternal with the Father, not to shake off their burden, but the more courageously to bear it, being encouraged by his presence, strengthened by his hand.
and function, vnto which God calleth vs. A true burthen also, for there is none so small in regard of the weaknesse of our nature, vnder the which our shoulders doe not bow,
and function, unto which God calls us A true burden also, for there is none so small in regard of the weakness of our nature, under the which our shoulders do not bow,
to walke worthy his calling, according to that grace which is given vs, according to the measure of the gift of Christ. To walke, is not simplie to goe,
to walk worthy his calling, according to that grace which is given us, according to the measure of the gift of christ. To walk, is not simply to go,
every stone to haue a certaine place in his building. He that walkes in his Calling, sets all his paths vnto profit, walkes alwayes well, though he halt in it;
every stone to have a certain place in his building. He that walks in his Calling, sets all his paths unto profit, walks always well, though he halt in it;
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vnto him who hath equally made them, the brasse is as deare as the gold, the hempe as the flax, the course cloth as the scarlet ▪ But in the callings of those, whom hee calleth to the conducting of his people, of his Church, this bountifull providence doth more appeare;
unto him who hath equally made them, the brass is as deer as the gold, the hemp as the flax, the course cloth as the scarlet ▪ But in the callings of those, whom he calls to the conducting of his people, of his Church, this bountiful providence does more appear;
as also because the Lord in his holy Scriptures hath left them for our examples. Art thou then in a publicke Calling, be it either polliticke, or ecclesiasticke;
as also Because the Lord in his holy Scriptures hath left them for our Examples. Art thou then in a public Calling, be it either politic, or ecclesiastic;
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and dost thou meete with a stiffenecked people, being ready every houre to murmure; with gyants, advancing their heads against heaven, against whom thou art every houre to pronounce,
and dost thou meet with a Stiffnecked people, being ready every hour to murmur; with Giants, advancing their Heads against heaven, against whom thou art every hour to pronounce,
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doe not thou therefore shake off thy burthen, as another Ionas. Who fled vnto Tarsis, from the presence of the Lord, and shipt himselfe at Ioppa, who meets with him amōgst the waues;
do not thou Therefore shake off thy burden, as Another Ionas. Who fled unto Tarsis, from the presence of the Lord, and shipped himself At Joppa, who meets with him amongst the waves;
Who am I Lord (saith David, 2 Sam. 7.18 19.22.23.24.) and what is my house, that thou hast brought me hitherto? is this the manner of men, is there any thing here whereof man can presume,
Who am I Lord (Says David, 2 Sam. 7.18 19.22.23.24.) and what is my house, that thou hast brought me hitherto? is this the manner of men, is there any thing Here whereof man can presume,
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Who am I also saith his Son Salomon. 1 Kings 3. to iudge this so great a people, &c. Alas, I am but a childe, who knowes not how to goe in and out before them.
Who am I also Says his Son Solomon. 1 Kings 3. to judge this so great a people, etc. Alas, I am but a child, who knows not how to go in and out before them.
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he giues him more then he requireth, riches and honour, things very seemely. Also, who am I, saith Moses, Exod. 3.11. that I should goe vnto Pharaoh, and that I should bring the Children of Israel out of Egypt, &c. Alas Lord, saith he, neither yesterday nor before yesterday, am I a man of cloquent speech, but on the contrary, of a slow mouth and tongre.
he gives him more then he requires, riches and honour, things very seemly. Also, who am I, Says Moses, Exod 3.11. that I should go unto Pharaoh, and that I should bring the Children of Israel out of Egypt, etc. Alas Lord, Says he, neither yesterday nor before yesterday, am I a man of cloquent speech, but on the contrary, of a slow Mouth and tongre.
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but I, sayth the Lord, will be with thee; and beholde the signes: Who made the mouth of man, who made the dumbe, &c. Exod. 4.12. I will be with thy mouth, and will teach thee what thou shalt say, or rather by thy hand I will doe that which thou shalt haue to say;
but I, say the Lord, will be with thee; and behold the Signs: Who made the Mouth of man, who made the dumb, etc. Exod 4.12. I will be with thy Mouth, and will teach thee what thou shalt say, or rather by thy hand I will do that which thou shalt have to say;
Those whom the Princes of the earth imploy in their services, if they be not adorned with exquisite qualities, shall but shame both themselues and their Maisters:
Those whom the Princes of the earth employ in their services, if they be not adorned with exquisite qualities, shall but shame both themselves and their Masters:
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as namely, heate to refresh, fury to cherrish, weaknesse to cause it selfe to be feared, the stāmering tong, to be able to perswade, a childe to pronounce judgement,
as namely, heat to refresh, fury to cherish, weakness to cause it self to be feared, the stammering tonge, to be able to persuade, a child to pronounce judgement,
and so they haue indeed, to cast themselues vpon the Lord, when evill oppresseth them. Iehosaphat being affrighted with the Moabites; he proclaimes a fast, craues helpe from God.
and so they have indeed, to cast themselves upon the Lord, when evil Oppresses them. Jehoshaphat being affrighted with the Moabites; he proclaims a fast, craves help from God.
O our God, wilt not thou iudge them, and the rather because the case goeth thus ill with vs, there being us strength in vs, to stand before so great a multitude:
O our God, wilt not thou judge them, and the rather Because the case Goes thus ill with us, there being us strength in us, to stand before so great a multitude:
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and for the ground of this Confidence, this holy boldnesse to cast his burden vpon the Lord, he takes his measure from faith, faith grounded on knowledge.
and for the ground of this Confidence, this holy boldness to cast his burden upon the Lord, he Takes his measure from faith, faith grounded on knowledge.
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For is it not sayd, that God spake vnto him face to face? The people of Israell being nourished and fed by myracles so many yeares in the desert, being enemy to their owne good, would not goe into the land of Canaan, but murmured thereupon, against God,
For is it not said, that God spoke unto him face to face? The people of Israel being nourished and fed by Miracles so many Years in the desert, being enemy to their own good, would not go into the land of Canaan, but murmured thereupon, against God,
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and now they will say, that thou hast killed them, because thou wast not able to bring them into the Land, which thou hadst sworne vnto their Fathers to giue them:
and now they will say, that thou hast killed them, Because thou wast not able to bring them into the Land, which thou Hadst sworn unto their Father's to give them:
no lesse jealous in respect of God, who giveth himselfe the title of iealous; thereby inducing him (as a meanes) to restraine his anger, and pardon his people.
no less jealous in respect of God, who gives himself the title of jealous; thereby inducing him (as a means) to restrain his anger, and pardon his people.
yet notwithstanding, those who continued faithfull, shall possesse the Land for inheritance; thereby being equally magnified, both in my mercy, and in my justice.
yet notwithstanding, those who continued faithful, shall possess the Land for inheritance; thereby being equally magnified, both in my mercy, and in my Justice.
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as a glimpse of that infinite power, wch worketh, and disposeth, all these myracles of the whole world, which being perpetuall, are to thee no longer myracles.
as a glimpse of that infinite power, which works, and Disposeth, all these Miracles of the Whole world, which being perpetual, Are to thee no longer Miracles.
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though lesse visible to our eyes, are not therefore lesse reall in themselues, nor lesse considerable in the minds of the faithfull. The Prophet saith Isa. 59.2.
though less visible to our eyes, Are not Therefore less real in themselves, nor less considerable in the minds of the faithful. The Prophet Says Isaiah 59.2.
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and vnlearned, vndertooke the ruine of Sathans kingdome, the Conquest of the world, vnder the Crosse of Christ? Therefore let those who succeede them in this office, accept of this Commission in all humilitie,
and unlearned, undertook the ruin of Satan's Kingdom, the Conquest of the world, under the Cross of christ? Therefore let those who succeed them in this office, accept of this Commission in all humility,
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But with what Commission? Say vnto this people, in hearing you shall heare, and not vnderstand &c. Make fatte the heart of this people, &c. Let a man haue ten times as many naturall gifts, as Esay had;
But with what Commission? Say unto this people, in hearing you shall hear, and not understand etc. Make fat the heart of this people, etc. Let a man have ten times as many natural Gifts, as Isaiah had;
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could he without this assistance from the Lord, haue vndergone this Charge? In like manner, the Prophet Ieremy; I haue set thee this day, sayth the Lord, over Nations, and over Kingdomes, that thou shouldest plucke vp,
could he without this assistance from the Lord, have undergone this Charge? In like manner, the Prophet Ieremy; I have Set thee this day, say the Lord, over nations, and over Kingdoms, that thou Shouldst pluck up,
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he had no sooner touched his mouth, but presently he girdeth vp his reynes, and is resolved, that whereas bebefore he acknowledged himselfe to be but a childe,
he had no sooner touched his Mouth, but presently he Girdeth up his reins, and is resolved, that whereas bebefore he acknowledged himself to be but a child,
being but men of meane condition, to stand astonished at the onely looke of a man of authoritie, the boldest amongst them, at the word of a poore silly mayd.
being but men of mean condition, to stand astonished At the only look of a man of Authority, the Boldest among them, At the word of a poor silly maid.
nor of his strength, to the pulling downe, s yth the Apostle, of strong holds, casting downe all counsells, and every high thing which exalts it selfe against the knowledge of God ▪ bringing every thought into captivity, to the obedience of Christ having vengeance ready prepared against all d sobedience.
nor of his strength, to the pulling down, s yth the Apostle, of strong holds, casting down all Counsels, and every high thing which exalts it self against the knowledge of God ▪ bringing every Thought into captivity, to the Obedience of christ having vengeance ready prepared against all worser sobedience.
nor the breath of Christ, breathed vpon thee; the signes of his word and spirit; provided that thou hast his Commission with thee, and his word in thy mouth.
nor the breath of christ, breathed upon thee; the Signs of his word and Spirit; provided that thou hast his Commission with thee, and his word in thy Mouth.
Learne thou also with the same great Apostle. 2 Cor. 6.7.8. to goe through honour and dishonor, through good report and evill report, by the word of truth, by the power of God, by the armor of righteousnesse, on the right hand and on the left.
Learn thou also with the same great Apostle. 2 Cor. 6.7.8. to go through honour and dishonour, through good report and evil report, by the word of truth, by the power of God, by the armour of righteousness, on the right hand and on the left.
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And of sixe hundred thousand which went ont of Aegypt with Moses ready armed, how few of them entred into the Land of promise? Of so many people whom our Lord had healed, had preached vnto, even the eternall word;
And of sixe hundred thousand which went Onto of Egypt with Moses ready armed, how few of them entered into the Land of promise? Of so many people whom our Lord had healed, had preached unto, even the Eternal word;
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how few of them did beleeue, and continued following him? How many thinkest thou were there of them, who helpt to blaspheme him at his death? And notwithstanding, did God therefore cease to devide Canaan by lyne vnto his people? The word of the Crosse, did that cease to subdue the world,
how few of them did believe, and continued following him? How many Thinkest thou were there of them, who helped to Blaspheme him At his death? And notwithstanding, did God Therefore cease to divide Canaan by line unto his people? The word of the Cross, did that cease to subdue the world,
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yea to triumph in the world, and over the world? Heare our Saviour Christ himselfe in Esay the 49.4. complaining, and in his consolation, receiue thou thine;
yea to triumph in the world, and over the world? Hear our Saviour christ himself in Isaiah the 49.4. complaining, and in his consolation, receive thou thine;
The Lord who answeres him afterwards, I haue heard thee (hold it as if it were already done) in an acceptable time, in the day of salvation haue I succoured thee.
The Lord who answers him afterwards, I have herd thee (hold it as if it were already done) in an acceptable time, in the day of salvation have I succored thee.
And thus of this word which thou publishest, to the clearing of his truth, to the convincing of errors, to the advancement of the kingdom of his Christ, to the dissolution of the tyranny of Antichrist, waite for the fruit,
And thus of this word which thou publishest, to the clearing of his truth, to the convincing of errors, to the advancement of the Kingdom of his christ, to the dissolution of the tyranny of Antichrist, wait for the fruit,
Not content with this, as else-where to say vnto God, haue pittie on me; but here, he calls to his succour, the greatnesse of his compassions, the full depth of his mercies;
Not content with this, as elsewhere to say unto God, have pity on me; but Here, he calls to his succour, the greatness of his compassions, the full depth of his Mercies;
to create in him a cleane heart, to renue in him a right spirit, feeling nothing in himselfe, which might abide the light of his countenance, which turned not vnto him in steade of a pleasing light, a countenāce iustly inflamed with wrath.
to create in him a clean heart, to renew in him a right Spirit, feeling nothing in himself, which might abide the Light of his countenance, which turned not unto him in stead of a pleasing Light, a countenance justly inflamed with wrath.
when he cryes out in the end, wretched man that I am, who shall deliver me from the body of this death? Well then, seeing sinne in it selfe is so heavie, in regard of God who is puritie and justice it selfe;
when he cries out in the end, wretched man that I am, who shall deliver me from the body of this death? Well then, seeing sin in it self is so heavy, in regard of God who is purity and Justice it self;
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who shall be so bold then as to cast this burden vpon the Lord? Shall we say vnto him as Adam did after his fall. Gen. 3.12. The woman whom thou gavest me, gaue me of the tree to eate? Or as the prophane ones mentioned by the Apostle, Rom. 9 19. Why hast thou not made vs better? Whereof complainest thou? for who can resist thy will? Thus covering their sinne with blasphemie;
who shall be so bold then as to cast this burden upon the Lord? Shall we say unto him as Adam did After his fallen. Gen. 3.12. The woman whom thou Gavest me, gave me of the tree to eat? Or as the profane ones mentioned by the Apostle, Rom. 9 19. Why hast thou not made us better? Whereof complainest thou? for who can resist thy will? Thus covering their sin with blasphemy;
What then, is there no remedy to ease this burden? Is it exempted from the lesson wch here the Prophet giveth vs? And if wee must lye downe vnder this burthen, what will it profit vs to be relieved vnder any other burden? yea rather here principally hath it place, here it is wherein God meaneth properly to shew that his mercy is aboue all his workes;
What then, is there no remedy to ease this burden? Is it exempted from the Lesson which Here the Prophet gives us? And if we must lie down under this burden, what will it profit us to be relieved under any other burden? yea rather Here principally hath it place, Here it is wherein God means properly to show that his mercy is above all his works;
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therefore is it also added, that his name shall be cased Wonderfull, Counseller, the mightie and strong God, the everlasting Father, the Prince of peace.
Therefore is it also added, that his name shall be cased Wonderful, Counsellor, the mighty and strong God, the everlasting Father, the Prince of peace.
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No other but he, could be capable of such a burthen, our Emanuell, God with vs. The Lambe of God, sayth S. Iohn Baptist, that taketh away the sinne of the world;
No other but he, could be capable of such a burden, our Emmanuel, God with us The Lamb of God, say S. John Baptist, that Takes away the sin of the world;
hath borne them, sayth S. Peter. 1 Pet. 2.24. in his bodie vpon the tree; being made sinne, sayth S. Paul, 2 Cor. 5.21. that we might be made the righteousnesse of God in him;
hath born them, say S. Peter. 1 Pet. 2.24. in his body upon the tree; being made sin, say S. Paul, 2 Cor. 5.21. that we might be made the righteousness of God in him;
But thinke not here that thou who delightest thy selfe in thy sinnes, and flatterest thy selfe therein, who makest triumphs, who art iolly and merry vnder this burden, that thou hast any part in these benefits,
But think not Here that thou who delightest thy self in thy Sins, and flatterest thy self therein, who Makest Triumphos, who art jolly and merry under this burden, that thou hast any part in these benefits,
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Know ye not that vnto whom soever yee yeeld your selues servants to obey, his servants yee are vnto whom yee obey, be it of sinne vnto death, or of obedience vnto righteousnesse.
Know you not that unto whom soever ye yield your selves Servants to obey, his Servants ye Are unto whom ye obey, be it of sin unto death, or of Obedience unto righteousness.
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So long as I held my peace, sayth David, my bones waxed olde, thy hand was heavie vpō me, my strēgth was changed into the drought of Sommer. Psal. 32.3.4.5. See him here as it were overwhelmed vnder his burthen;
So long as I held my peace, say David, my bones waxed old, thy hand was heavy upon me, my strength was changed into the drought of Summer. Psalm 32.3.4.5. See him Here as it were overwhelmed under his burden;
thy peace is made with GOD, be at peace in thy Conscience, for he also it is, in whom this promise is yea, and Amen; In him who calleth vs, Math. the 11.28. saying;
thy peace is made with GOD, be At peace in thy Conscience, for he also it is, in whom this promise is yea, and Amen; In him who calls us, Math. the 11.28. saying;
To him therefore with the Father and the holy Spirit, for the riches of his grace, be given from our soules, all honour and glory for ever and ever, AMEN.
To him Therefore with the Father and the holy Spirit, for the riches of his grace, be given from our Souls, all honour and glory for ever and ever, AMEN.
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not as the world giueth it, &c. Ioh. 14.27. OVR LORD IESVS approaching neere vnto his Passion, making as it were his last will and testament among his Apostles, he leaues and giues vnto them his peace, it behooveth vs to knowe wherein this Legacie and gift consisteth;
not as the world gives it, etc. John 14.27. OUR LORD JESUS approaching near unto his Passion, making as it were his last will and Testament among his Apostles, he leaves and gives unto them his peace, it behooveth us to know wherein this Legacy and gift Consisteth;
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and so much the more, because that in the words of our Saviour there is alwayes a mystery, a heavenly treasure hidden vnder the earthly sound of his words, which we must search and looke into by examining of them, proportioning the sence according to the worth and excellencie of his person who vttereth them.
and so much the more, Because that in the words of our Saviour there is always a mystery, a heavenly treasure hidden under the earthly found of his words, which we must search and look into by examining of them, proportioning the sense according to the worth and excellency of his person who uttereth them.
For example, When he speaketh of washing vs, of nourishing vs, and of healing vs, wee must vnderstand himselfe to be our washing, our nourishment, our healing, wee beeing taught thereby to raise the signification of these words vnto the pitch of his meaning who speaketh;
For Exampl, When he speaks of washing us, of nourishing us, and of healing us, we must understand himself to be our washing, our nourishment, our healing, we being taught thereby to raise the signification of these words unto the pitch of his meaning who speaks;
I leaue vnto you, sayth he, my peace. But what peace? Truely vnder this word peace, many blessings are comprehended, and likewise many evills excluded.
I leave unto you, say he, my peace. But what peace? Truly under this word peace, many blessings Are comprehended, and likewise many evils excluded.
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Here then he leaveth vnto vs a peace, which preserveth vs therein, such a peace as a Father may leaue vnto his Children by his Will and Testament, setting bounds touching their portions, curbing in their strifes and cōtentions.
Here then he Leaveth unto us a peace, which Preserveth us therein, such a peace as a Father may leave unto his Children by his Will and Testament, setting bounds touching their portions, curbing in their strifes and contentions.
av cs pns31 vvz p-acp pno12 dt n1, r-crq vvz pno12 av, d dt n1 p-acp dt n1 vmb vvi p-acp po31 n2 p-acp po31 n1 cc n1, vvg n2 vvg po32 n2, vvg p-acp po32 n2 cc n2.
what will it profit thee if the fire consume thy harvest? If the worme gnaw thy conscience? If thy conscience torment thee? Let vs graunt, that thy fieldes bring forth plentifully, that thy trade prospers, that thy familie flourisheth, that thy person triumpheth, What will all that benefit thee,
what will it profit thee if the fire consume thy harvest? If the worm gnaw thy conscience? If thy conscience torment thee? Let us grant, that thy fields bring forth plentifully, that thy trade prospers, that thy family flourishes, that thy person Triumpheth, What will all that benefit thee,
seeing for this cause it behooved that God should become man, and that heaven should come downe vpon earth? Could not some Salomon haue given vs that peace? But my peace, peace with God, peace in our selues, with our selues, which the onely Prince of peace, the father of eternitie, can giue vnto vs. Even he as the Prophet tells vs, Mich. 5.3.5. whose goings forth haue beene from everlasting, of whom it is written, this man shall be the peace;
seeing for this cause it behooved that God should become man, and that heaven should come down upon earth? Could not Some Solomon have given us that peace? But my peace, peace with God, peace in our selves, with our selves, which the only Prince of peace, the father of eternity, can give unto us Even he as the Prophet tells us, Mich. 5.3.5. whose goings forth have been from everlasting, of whom it is written, this man shall be the peace;
The governor of Israell, of whose comming, Haggai the Prophet sayth, I will set peace in this place, to wit, in my Temple, in my Church, sayth the Lord of Hostes.
The governor of Israel, of whose coming, Chaggai the Prophet say, I will Set peace in this place, to wit, in my Temple, in my Church, say the Lord of Hosts.
A peace, notwithstanding far different from that which carnall people, which flesh and bloud comprehends; Seeing that the government of this Prince of peace, is vpon his shoulder.
A peace, notwithstanding Far different from that which carnal people, which Flesh and blood comprehends; Seeing that the government of this Prince of peace, is upon his shoulder.
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even this governour, whole kingdome is wholly disdained, throwne downe, and crushed, and yet therein properly cosisteth the peace which he bringeth vs, that in his wounding, we might and healing;
even this governor, Whole Kingdom is wholly disdained, thrown down, and crushed, and yet therein properly cosisteth the peace which he brings us, that in his wounding, we might and healing;
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for what temporall peace can wee expect from him, and by him, whose life in this world was a continuall warrefare? He will say vnto vs, Shall the servant thinke to be better intreated,
for what temporal peace can we expect from him, and by him, whose life in this world was a continual warfare? He will say unto us, Shall the servant think to be better entreated,
whence it is that the Prophet long agoe being ravished in himselfe, cryeth out and sayth, Esa. 52.7. Oh how beautifull are the feete of him vpon the mountaines, who bringeth glad tydings, who proclaime peace and salvation vnto Israell.
whence it is that the Prophet long ago being ravished in himself, Cries out and say, Isaiah 52.7. O how beautiful Are the feet of him upon the Mountains, who brings glad tidings, who proclaim peace and salvation unto Israel.
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for who then could beare it? But with meekenesse and with mercie, Zech. 9.9. Whereof you inioy the priviledges of his kingdome, that is, righteousnesse, peace, and ioy in the holy Ghost. Rō. 14.17.
for who then could bear it? But with meekness and with mercy, Zechariah 9.9. Whereof you enjoy the privileges of his Kingdom, that is, righteousness, peace, and joy in the holy Ghost. Rō. 14.17.
Iude the 2. verse, and both of them in Christ alone. Thence it is, that the Lord himselfe tells vs. Esay. 48.22. & 57.21. that there is no peace for the wicked, because there can bee no peace where there is no grace;
Iude the 2. verse, and both of them in christ alone. Thence it is, that the Lord himself tells us Isaiah. 48.22. & 57.21. that there is no peace for the wicked, Because there can be no peace where there is no grace;
What soever peace they seeme to haue in outward appearance, yet alwaies (sayth the Prophet) they are like a troubled Sea. And there can be no grace but onely in Christ.
What soever peace they seem to have in outward appearance, yet always (say the Prophet) they Are like a troubled Sea. And there can be no grace but only in christ.
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and in the presence of their maister, yea even of such a maister, who saw the very depth of their soules, what disputes had they? And now last of all, peace amongst our selues.
and in the presence of their master, yea even of such a master, who saw the very depth of their Souls, what disputes had they? And now last of all, peace among our selves.
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But againe, how can this be, where the outward man striveth against the inward, the flesh lusteth against the spirit, the spirit of flesh, against the spirit of God, the law of our members, against the law of our minde, tameth it, leadeth it captiue, is sold vnder sinne? But in that peace which we haue with God by Christ alone, wee recover all this,
But again, how can this be, where the outward man striveth against the inward, the Flesh Lusteth against the Spirit, the Spirit of Flesh, against the Spirit of God, the law of our members, against the law of our mind, tames it, leads it captive, is sold under sin? But in that peace which we have with God by christ alone, we recover all this,
Because he who hath peace with the Creator, hath it with the Creature, with the whole order of nature, with his armies celestiall & terrestiall, seeing all depend vpon his pay, taketh the watch word from him, who guideth their blowes,
Because he who hath peace with the Creator, hath it with the Creature, with the Whole order of nature, with his armies celestial & terrestrial, seeing all depend upon his pay, Takes the watch word from him, who guideth their blows,
and directs them, as it pleaseth him, even those wch would seeme vnto thee mortall, to be for thy health, and for thy salvation. Peace with the Elements;
and directs them, as it Pleases him, even those which would seem unto thee Mortal, to be for thy health, and for thy salvation. Peace with the Elements;
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for he bridleth the Sea, moderateth the fire, so as he who lodgeth vnder the shaddow of the Almightie, needes not feare any thing which terrifieth by night,
for he bridleth the Sea, moderateth the fire, so as he who lodgeth under the shadow of the Almighty, needs not Fear any thing which terrifieth by night,
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Out of the eater he giues meate, and out of the strong he bringeth forth sweetnesse. Iudg. 14.14. Peace with men, though worse one to another then Lyons, for sayth the Prophet.
Out of the eater he gives meat, and out of the strong he brings forth sweetness. Judges 14.14. Peace with men, though Worse one to Another then Lyons, for say the Prophet.
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Our Lord Iesus, hath not he triumphed for vs? O death, where is thy victory? Henceforth where are thy triūphs? Hell, where is thy sting? The power of sinne being now abolished by grace? And therefore wee haue peace with all, seing al their might and weapons turne to our peace, all their curses into blessings, all their gashes,
Our Lord Iesus, hath not he triumphed for us? Oh death, where is thy victory? Henceforth where Are thy Triumphos? Hell, where is thy sting? The power of sin being now abolished by grace? And Therefore we have peace with all, sing all their might and weapons turn to our peace, all their curses into blessings, all their Gashes,
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how terrible soever they may be, are turned into balme, their tempests into safe havens. All these things I say, and all others whatsoever, worke together, as sayth the Apostle,
how terrible soever they may be, Are turned into balm, their tempests into safe havens. All these things I say, and all Others whatsoever, work together, as say the Apostle,
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for in steade of a judge, he is now become a father, and of a iust revenger, a gracious protector, disposing all against the haire to our victory, to our peace, to our glory and salvation. Peace also amongst our selues;
for in stead of a judge, he is now become a father, and of a just revenger, a gracious protector, disposing all against the hair to our victory, to our peace, to our glory and salvation. Peace also among our selves;
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with our brethren, though some be hardly and not easily to be reconciled, yet when we come to consider, what and how many offences God hath forgiven vs,
with our brothers, though Some be hardly and not Easily to be reconciled, yet when we come to Consider, what and how many offences God hath forgiven us,
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what offence then ought there to be so grievous vnto vs, that should make vs to beare malice in our hearts against our brother? or what pardon should seeme hard or difficult vnto vs, be it to require, be it to graunt, to keepe backe,
what offence then ought there to be so grievous unto us, that should make us to bear malice in our hearts against our brother? or what pardon should seem hard or difficult unto us, be it to require, be it to grant, to keep back,
and also wonne so many battayles, who fasted and put on sackcloth for his enemies, who in the middest of the ruine which they plotted against him, begged of God their life,
and also won so many battles, who fasted and put on Sackcloth for his enemies, who in the midst of the ruin which they plotted against him, begged of God their life,
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This Philosophy, nay rather Chivalry, how farre remote is it from that of the world? Moreover, he tells vs hereafter, that hee leaveth it not vnto vs, as the world doth. Now peace in our selues; behold the principal peace;
This Philosophy, nay rather Chivalry, how Far remote is it from that of the world? Moreover, he tells us hereafter, that he Leaveth it not unto us, as the world does. Now peace in our selves; behold the principal peace;
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if the Plague be in our bosome, if our conscience accuse vs, if our sinnes warre against vs? But is it possible to smoother sin in our selues? Let vs if we can.
if the Plague be in our bosom, if our conscience accuse us, if our Sins war against us? But is it possible to smoother since in our selves? Let us if we can.
But who can doe it, and who is it that doth not every houre kiddle it? Yea rather giue fire as it were vnto it? We would faine still the sting of Conscience? Alas!
But who can do it, and who is it that does not every hour kiddle it? Yea rather give fire as it were unto it? We would feign still the sting of Conscience? Alas!
p-acp r-crq vmb vdi pn31, cc r-crq vbz pn31 cst vdz xx d n1 vvb pn31? uh av-c vvb n1 c-acp pn31 vbdr p-acp pn31? pns12 vmd vvi av dt n1 pp-f n1? np1!
Let vs awaken our Conscience to find out her sinnes, to search her wounds to the bottome, being assured, that in confessing them, it shall besayd vnto vs, goe in peace,
Let us awaken our Conscience to find out her Sins, to search her wounds to the bottom, being assured, that in confessing them, it shall besayed unto us, go in peace,
I haue kept the faith, sayth S. Paul, therefore the Crowne of righteousnesse is layd vp for me. 2 Tim. 4.8. These things haue I sayd vnto you, sayth our Lord vnto his Apostles, that you might haue peace in mee, in the world you shall haue affliction;
I have kept the faith, say S. Paul, Therefore the Crown of righteousness is laid up for me. 2 Tim. 4.8. These things have I said unto you, say our Lord unto his Apostles, that you might have peace in me, in the world you shall have affliction;
For if whilst we were enemies (there being nothing in vs, nor ought that could proceede from vs, which did not provoke his anger) wee were reconciled to God by the death of his Sonne;
For if while we were enemies (there being nothing in us, nor ought that could proceed from us, which did not provoke his anger) we were reconciled to God by the death of his Son;
being now reconciled, his good favour being restored againe vnto vs, shall wee not then much more be saved by his life? He living in vs, raigning for vs, who vouchsafed to dye for vs? Is not the Kingdome of God within vs? to wit, righteousnesse, as the Apostle sayth, peace and ioy. Rom. 14.17.
being now reconciled, his good favour being restored again unto us, shall we not then much more be saved by his life? He living in us, reigning for us, who vouchsafed to die for us? Is not the Kingdom of God within us? to wit, righteousness, as the Apostle say, peace and joy. Rom. 14.17.
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yet he tells vs that his bonds in Christ, did confirme his brethren Phil. 1.14. that he reioyceth to be offered vpon the service of the faith of the Philippians; & prayeth them to reioyce with him;
yet he tells us that his bonds in christ, did confirm his brothers Philip 1.14. that he rejoices to be offered upon the service of the faith of the Philippians; & Prayeth them to rejoice with him;
But how? even by the vertue of this peace of God, Phil. 4.7. which passeth all vndo standing, and keepeth our beaies and mindes in Christ Iesus, which consequently ought to hold the chiefe place in our hearts, to subdue all other affections, with all other passions. Collo. 3.15. Such peace as proceedeth from the loue of God, shed abroad in our soules, such a loue which hath his roote in that reconciliation, made onely by the death and Passion of Christ;
But how? even by the virtue of this peace of God, Philip 4.7. which passes all undo standing, and Keepeth our beaies and minds in christ Iesus, which consequently ought to hold the chief place in our hearts, to subdue all other affections, with all other passion. Cologne. 3.15. Such peace as Proceedeth from the love of God, shed abroad in our Souls, such a love which hath his root in that reconciliation, made only by the death and Passion of christ;
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of servants, children, redeemed by the death of that well beloved Sonne, by whose spirit wee cry, Abba Father. And here ô Christian remember, each one in his Calling,
of Servants, children, redeemed by the death of that well Beloved Son, by whose Spirit we cry, Abba Father. And Here o Christian Remember, each one in his Calling,
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From whence hadst thou this, but from this onely peace of God, which alone can pacific the torments of the soule? On the contrary, O thou prophane wretch,
From whence Hadst thou this, but from this only peace of God, which alone can pacific the torments of the soul? On the contrary, Oh thou profane wretch,
how many times even in the height of thy prosperities, and in thy safest and surest haven, hast thou found rest to thy soul? And why? onely because the Lord sayth by his Prophet Esay 57.19.20.
how many times even in the height of thy Prosperities, and in thy Safest and Surest Haven, hast thou found rest to thy soul? And why? only Because the Lord say by his Prophet Isaiah 57.19.20.
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The world giveth that which is outward, but I my selfe, that which is inward; The world giueth it you, in your fields, in your vineyards, and in your gardens;
The world gives that which is outward, but I my self, that which is inward; The world gives it you, in your fields, in your vineyards, and in your gardens;
Am not I the living God, what can I looke for from you? Where of should I be afraid? This then is the peace, which our Lord Iesus leaveth here vnto his Apostles, vnto his Disciples;
Am not I the living God, what can I look for from you? Where of should I be afraid? This then is the peace, which our Lord Iesus Leaveth Here unto his Apostles, unto his Disciples;
In as much as of enemies we are received into his favour, our soules partakers of his glory, in as much as wee are incorporated not onely into his alliance, but also into his familie;
In as much as of enemies we Are received into his favour, our Souls partakers of his glory, in as much as we Are incorporated not only into his alliance, but also into his family;
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to wit, Martha and Mary; And Martha makes her Complaint vnto him, that whilst shee was busie to giue him good entertainment, Mary her sister sits downe at his feete to heare his Preaching, not caring to put to her helping hand:
to wit, Martha and Marry; And Martha makes her Complaint unto him, that while she was busy to give him good entertainment, Marry her sister sits down At his feet to hear his Preaching, not caring to put to her helping hand:
whereunto our Lord answeres, Martha, Martha, (which name twice repeated, advertiseth her to take the greater heede to that he had to say vnto her) thou art troubled about many things, but one thing is necessary;
whereunto our Lord answers, Martha, Martha, (which name twice repeated, advertiseth her to take the greater heed to that he had to say unto her) thou art troubled about many things, but one thing is necessary;
and where I pray you could they be better bestowed, then vpon our Lord? But our Saviour recalleth her vnto a more principall, necessary, and onely necessary worke;
and where I pray you could they be better bestowed, then upon our Lord? But our Saviour recalleth her unto a more principal, necessary, and only necessary work;
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being a thing vsuall with the sonne of God (who descended from heaven, to lift vs vp thither) alwayes to weane vs from too much minding our belly; our worke;
being a thing usual with the son of God (who descended from heaven, to lift us up thither) always to wean us from too much minding our belly; our work;
One thing then sayth he, even one thing is necessary; To the meaner sort, how many things seeme necessary? To those of higher ranke, many things are wanting;
One thing then say he, even one thing is necessary; To the meaner sort, how many things seem necessary? To those of higher rank, many things Are wanting;
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What then would become of that manifolde wisedome; that wisedome of thine, who tookest pleasure to create varietie of things? Varietie then, not vanitie, seeing it came from,
What then would become of that manifold Wisdom; that Wisdom of thine, who tookest pleasure to create variety of things? Variety then, not vanity, seeing it Come from,
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and to giue worth to all other things, though otherwise superfluous. One thing then sayth he, is necessary; necessary for thee Martha, and vnto every beleever:
and to give worth to all other things, though otherwise superfluous. One thing then say he, is necessary; necessary for thee Martha, and unto every believer:
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but one of them rather then the other, rather the soule then the bodie, according to the vsuall manner of Christes words, which alwayes respect the soule more then the bodie, not as having an eye vnto the bodie;
but one of them rather then the other, rather the soul then the body, according to the usual manner of Christ's words, which always respect the soul more then the body, not as having an eye unto the body;
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Therfore this one thing must needes be Godlinesse, that is, mans dutie towardes God, and his well-being with God, subsisting in it selfe, without the ayde or helpe of any other, having the promises both of things present and to come, which onely giveth the forme vnto all those other thinges:
Therefore this one thing must needs be Godliness, that is, men duty towards God, and his well-being with God, subsisting in it self, without the aid or help of any other, having the promises both of things present and to come, which only gives the Form unto all those other things:
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For doe we not see that our first Father in his integritie, the Monarch of all the world, not keeping himselfe vnto this one thing, but suffering himselfe to be deprived of his favour, which preserved him,
For do we not see that our First Father in his integrity, the Monarch of all the world, not keeping himself unto this one thing, but suffering himself to be deprived of his favour, which preserved him,
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so as notwithstanding the whole world was created for him, yet hee revolting, all became accursed and damnable vnto him, from the greatest of the creatures even to the least.
so as notwithstanding the Whole world was created for him, yet he revolting, all became accursed and damnable unto him, from the greatest of the creatures even to the least.
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The elements turned into corruption, the beasts of the earth into rebellion, the creeping things vnto persecution, the hearbs into poyson, the corne into thornes.
The elements turned into corruption, the beasts of the earth into rebellion, the creeping things unto persecution, the herbs into poison, the corn into thorns.
but is now found againe for those who cleaue vnto God, in our second Adam, to wit, in our Lord Iesus Christ, God and man, who sets vs againe in our way towards God, making peace betweene him and vs;
but is now found again for those who cleave unto God, in our second Adam, to wit, in our Lord Iesus christ, God and man, who sets us again in our Way towards God, making peace between him and us;
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And therefore he prayseth Mary, who keepes neere vnto him, sitting at his feete, who setting aside all other businesse in the house, lets not goe her hold,
And Therefore he Praiseth Marry, who keeps near unto him, sitting At his feet, who setting aside all other business in the house, lets not go her hold,
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because in him shee finds all things, or rather forgets all other things, who indeed sucked the doctrine of life from that mouth, and from that sacred spring;
Because in him she finds all things, or rather forgets all other things, who indeed sucked the Doctrine of life from that Mouth, and from that sacred spring;
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and vnto this onely necessary thing, Iacobs portion, Maries lot, even that pearle for the attaining whereof, all must be sould, Mat. 13.45. which thing being once got, can never be taken away.
and unto this only necessary thing, Iacobs portion, Mary's lot, even that pearl for the attaining whereof, all must be should, Mathew 13.45. which thing being once god, can never be taken away.
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and so they turne as a blessing vnto thee, which otherwise are to thee a snare, the cause of a heavie reckoning, reserving to him a great remaynder to be payd downe presently,
and so they turn as a blessing unto thee, which otherwise Are to thee a snare, the cause of a heavy reckoning, reserving to him a great remainder to be paid down presently,
having neither raiment nor weapons to desend themselues withall against the iniury of the weather, nor against the gripes of the world, but onely his Oyle.
having neither raiment nor weapons to descend themselves withal against the injury of the weather, nor against the gripes of the world, but only his Oil.
Beleeue mee, that all those applaudings, those flatteries, those adorations which were given vnto Ioseph, are now vanished in the ayre, who nourished so many bodies, and saved them from famine;
Believe me, that all those applaudings, those flatteries, those adorations which were given unto Ioseph, Are now vanished in the air, who nourished so many bodies, and saved them from famine;
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and didst thou sleepe the worse, to take thine ease? thinke then with thy selfe, that this costly attyre, is such where the Mothe most breeds, the Mothe of the Court; as jealousie, slander, envie.
and didst thou sleep the Worse, to take thine ease? think then with thy self, that this costly attire, is such where the Moth most breeds, the Moth of the Court; as jealousy, slander, envy.
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But rather remember how many Kings and Emperours, being weary of wearing their Crownes, impatient of sustaining and vndergoing the same, haue cast them off, detested them, to finde rest vnto their minde,
But rather Remember how many Kings and emperors, being weary of wearing their Crowns, impatient of sustaining and undergoing the same, have cast them off, detested them, to find rest unto their mind,
Pretie teacheth it thee, it telles thee, that all things (nothing excepted) worke together for good, helping forward the salvation of them that loue it;
Pretty Teaches it thee, it tells thee, that all things (nothing excepted) work together for good, helping forward the salvation of them that love it;
How often are the sicknesses of the body sent, for the health of the soule, and haue kept vs from sinnes and other follies? For sicknesses, and adversities;
How often Are the Sicknesses of the body sent, for the health of the soul, and have kept us from Sins and other follies? For Sicknesses, and adversities;
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that as fulnesse hath emptinesse succeeding it in order, so sorrow hath her sweete relish, which stirres thee vp to call vpon thy Creator in thy misery,
that as fullness hath emptiness succeeding it in order, so sorrow hath her sweet relish, which stirs thee up to call upon thy Creator in thy misery,
and hearest him answering thee by his holy spirit in his mercy, who feelest him in thy soule from his sweete hand, bringing a slumber vpon thy sorrowes; binding vp thy soares;
and Hearst him answering thee by his holy Spirit in his mercy, who Feel him in thy soul from his sweet hand, bringing a slumber upon thy sorrows; binding up thy soars;
In a word, art thou learned, I will further instruct thee, for know thou, that whatsoever thou knowest, is not the thousand part, of that whereof thou artignorant;
In a word, art thou learned, I will further instruct thee, for know thou, that whatsoever thou Knowest, is not the thousand part, of that whereof thou artignorant;
And therefore in praysing God for his graces, referring them to their right end, namely, vnto pietie, to the service of God, without the which they are nothing:
And Therefore in praising God for his graces, referring them to their right end, namely, unto piety, to the service of God, without the which they Are nothing:
determined among his Corinthians, to know nothing, but Iesus Christ, and him Crucified, was notwithstanding rapt vp into the third heaven, into Paradice, where he both heard and sawe, things not to be vttered,
determined among his Corinthians, to know nothing, but Iesus christ, and him crucified, was notwithstanding rapt up into the third heaven, into Paradise, where he both herd and saw, things not to be uttered,
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and yet of all that, he makes no reckoning, in respect of this onely knowledge, the knowledg of this one thing, which is onely necessary, on which they are all either grounded, or confounded.
and yet of all that, he makes no reckoning, in respect of this only knowledge, the knowledge of this one thing, which is only necessary, on which they Are all either grounded, or confounded.
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Let vs see then how pietie suffers not riches to make vs proud; nor to turne favour into oppression, greatnesse into violence, health into disorder, knowledge into vanitie,
Let us see then how piety suffers not riches to make us proud; nor to turn favour into oppression, greatness into violence, health into disorder, knowledge into vanity,
It supplies also all our wants, poverties, infirmities, afflictions, and necessities, as onely necessarie, like vnto that hearbe Tobacco, so much extolled in the New-found-Landes, which alone is sufficient for meate and drinke, for Clothes, and for Physicke.
It supplies also all our Wants, poverties, infirmities, afflictions, and necessities, as only necessary, like unto that herb Tobacco, so much extolled in the New-found-Landes, which alone is sufficient for meat and drink, for Clothes, and for Physic.
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Wee say, like to that Manna, in the Wildernesse (according to the Iewish Rabbines ) which fitted every mans taste, whatsoever he desired, else were there never so little of this drugge, it would convert to it selfe,
we say, like to that Manna, in the Wilderness (according to the Jewish Rabbis) which fitted every men taste, whatsoever he desired, Else were there never so little of this drug, it would convert to it self,
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That God was manifested in the flesh, iustified in spirit, seene of Angels, preached vnto the Gentiles, beleeved on in the world, and received vp into glory.
That God was manifested in the Flesh, justified in Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, and received up into glory.
Vnder the Law it was sayd, doe this, fulfill the Commaundements of God, and thou shalt liue; A lesson proportioned according to that integritie, wherein our first parents were created.
Under the Law it was said, do this, fulfil the commandments of God, and thou shalt live; A Lesson proportioned according to that integrity, wherein our First Parents were created.
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If thou confesse, sayth the Apostle, the Lord Iesus with thy mouth, and beleevest in thy heart, that GOD hath raysed him from the dead, thou shalt be saved. Rom. 10.9. Wilt thou haue it in other words;
If thou confess, say the Apostle, the Lord Iesus with thy Mouth, and Believest in thy heart, that GOD hath raised him from the dead, thou shalt be saved. Rom. 10.9. Wilt thou have it in other words;
but with him confesse, that Iesus Christ came into the world to saue sinners, of whom say thou, I am chiefe. Here thou hast thy part, take it home vnto thee, it is Maries part, which cannot be taken from her.
but with him confess, that Iesus christ Come into the world to save Sinners, of whom say thou, I am chief. Here thou hast thy part, take it home unto thee, it is Mary's part, which cannot be taken from her.
Cleaue therefore vnto Christ, and cast downe at his feete (by her example) the pride of thy flesh, the opinion of thy owne righteousnesse, make thee a seat at his feete, by humilitie, in seeking his favour, which is thy reconciliation with the Father;
Cleave Therefore unto christ, and cast down At his feet (by her Exampl) the pride of thy Flesh, the opinion of thy own righteousness, make thee a seat At his feet, by humility, in seeking his favour, which is thy reconciliation with the Father;
But learne also, that this faith is not an emptie, imaginary, or idle opinion, but an inward and found perswasion, which hath a substance, which manifests it selfe by workes, makes a deepe Impression in thy soule, engraues Christ in thy heart, in thy spirit;
But Learn also, that this faith is not an empty, imaginary, or idle opinion, but an inward and found persuasion, which hath a substance, which manifests it self by works, makes a deep Impression in thy soul, engraves christ in thy heart, in thy Spirit;
begetting in thine vnderstanding, a feeling of the loue of God towards thee, in thy will a holy fire of loue towardes God, nourished by the same his loue, which quencheth in thee all other loues, that dependeth not thereon;
begetting in thine understanding, a feeling of the love of God towards thee, in thy will a holy fire of love towards God, nourished by the same his love, which quenches in thee all other loves, that dependeth not thereon;
an ardent desire to please him, a feare to offend him, to order thy sences, thy moovings, thy actions, thy passions, to governe the faculties both of body and soule,
an Ardent desire to please him, a Fear to offend him, to order thy Senses, thy moovings, thy actions, thy passion, to govern the faculties both of body and soul,
as instruments of puritie, of integritie, of charitie, of justice, to renew thee from day to day, in thy inward and outward man, casting forth a good savour in thy life,
as Instruments of purity, of integrity, of charity, of Justice, to renew thee from day to day, in thy inward and outward man, casting forth a good savour in thy life,
this grafting being of another nature then ours are, because these turne the wilde sape into them, contrarily, this conveyeth vs to Christ, converts vs into Christ, whence wee may then say with S. Paul, Galat. 2. and 20. I liue, yet not I,
this grafting being of Another nature then ours Are, Because these turn the wild sape into them, contrarily, this conveyeth us to christ, converts us into christ, whence we may then say with S. Paul, Galatians 2. and 20. I live, yet not I,
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let vs therefore keepe it pure, and without mixture, with this Word let vs passe the night of this world, let vs passe over his Barricadoes, and Watches;
let us Therefore keep it pure, and without mixture, with this Word let us pass the night of this world, let us pass over his Barricades, and Watches;
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even of our day, of our rest, there wee shall see our IESVS raigning in heaven, to liue with him, where wee shall raigne gloriously, glorifying him for ever;
even of our day, of our rest, there we shall see our JESUS reigning in heaven, to live with him, where we shall Reign gloriously, glorifying him for ever;
