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The first Sermon. DEVT. chap. 33. vers. 18. 19. Verse 18. And of Zebulun hee said:
The First Sermon. DEVOUT. chap. 33. vers. 18. 19. Verse 18. And of Zebulun he said:
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Reioyce Zebulun in thy going out, and thou Issachar in thy Tents. Verse 19. They shall call the people to the Mountaine:
Rejoice Zebulun in thy going out, and thou Issachar in thy Tents. Verse 19. They shall call the people to the Mountain:
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there they shall offer the Sacrifices of righteousnesse:
there they shall offer the Sacrifices of righteousness:
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for they shall sucke of the abundance of the Sea, and of the Treasures hid in the Sand.
for they shall suck of the abundance of the Sea, and of the Treasures hid in the Sand.
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I May with a little restraint of the words of the first verse of this Chapter, giue you the contents and summe of my Text in a few words:
I May with a little restraint of the words of the First verse of this Chapter, give you the contents and sum of my Text in a few words:
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Now this is the blessing, wherewith Moses the man of God blessed the two Tribes of Zebulun, Now this is the blessing, wherewith Moses the man of God blessed the two Tribes of Zebulun,
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and Issachar before his death, and said;
and Issachar before his death, and said;
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Reioyce, O Zebulun, &c. The better welcome, may I hope to this Discourse, because the Argument of it is a Blessing, & he that breathed it was acceptable with God, euen Moses, though a man, yet noted with that honourablest of all Appellations, a man of God. The meekest man,Rejoice, Oh Zebulun, etc. The better welcome, may I hope to this Discourse, Because the Argument of it is a Blessing, & he that breathed it was acceptable with God, even Moses, though a man, yet noted with that Most honorable of all Appellations, a man of God. The Meekest man,
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and the faithfullest in the house of God, that liued in his times vpon the earth.
and the Faithfullest in the house of God, that lived in his times upon the earth.
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And it is his dying farewell, propheticall, and patheticall.
And it is his dying farewell, prophetical, and pathetical.
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For it is the happy euidence of his wisedome in foreseeing, and of his charitie in wishing all this good to the twelue Tribes, and to their posteritie.
For it is the happy evidence of his Wisdom in Foreseeing, and of his charity in wishing all this good to the twelue Tribes, and to their posterity.
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Concerning Zebulun, whose blessing I haue chosen for my Text, as best befitting this present hearing,
Concerning Zebulun, whose blessing I have chosen for my Text, as best befitting this present hearing,
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and the occasion of this holy meeting;
and the occasion of this holy meeting;
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it consisteth of two parts. 1 A well-wishing to that Tribe. 2 A Prophesie concerning that Tribe, which Prophesie doth containe a double prediction. 1 One is, of the seruice that they shall doe to God. 2 The other is, of the mercies which they shall receiue from God.
it Consisteth of two parts. 1 A Well-wishing to that Tribe. 2 A Prophesy Concerning that Tribe, which Prophesy does contain a double prediction. 1 One is, of the service that they shall do to God. 2 The other is, of the Mercies which they shall receive from God.
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1 Of the well-wishing of Moses. Reioyce O Zebulun in thy going out.
1 Of the Well-wishing of Moses. Rejoice Oh Zebulun in thy going out.
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Zebulun was to helpe his estate by voyages at Sea, hee was the Merchant-Aduenturer, and the Sea-man;Zebulun was to help his estate by voyages At Sea, he was the Merchant-Aduenturer, and the Seaman;
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of his Tribe were the best Mariners, the greatest Trauellers.
of his Tribe were the best Mariners, the greatest Travellers.
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Moses by a Spirit of Prophesie did foresee this, and remembring also what olde Israel had prophesied of this Sonne, and his posteritie.Moses by a Spirit of Prophesy did foresee this, and remembering also what old Israel had prophesied of this Son, and his posterity.
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Zebulun shall dwell by the Seaside, hee shall be an Hauen for Ships: Zebulun shall dwell by the Seaside, he shall be an Haven for Ships:
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he doth wish this Tribe good successe, and ioy in their goings out, that is, in their voyages by Sea.
he does wish this Tribe good success, and joy in their goings out, that is, in their voyages by Sea.
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In which wee are taught these things:
In which we Are taught these things:
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1 That God hath long before, not onely determined of vs, but of all our courses of life,
1 That God hath long before, not only determined of us, but of all our courses of life,
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and vocations, and meanes of liuing:
and vocations, and means of living:
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for Moses did reade this future estate of this Tribe, in the Book of Gods prouidence, opened and reuealed vnto him, by the mighty God of Iaacob. Therefore, let vs make this double vse hereof.
for Moses did read this future estate of this Tribe, in the Book of God's providence, opened and revealed unto him, by the mighty God of Jacob. Therefore, let us make this double use hereof.
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1 That no man ascribe it to fortune, or chance, that one man is a Scholler, another a Souldier, a third a Sea-man, a fourth Mechanicall;
1 That no man ascribe it to fortune, or chance, that one man is a Scholar, Another a Soldier, a third a Seaman, a fourth Mechanical;
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and that some by one, others by other meanes raise, and aduance their estates. For this is the direction and ordination of diuine Prouidence.
and that Some by one, Others by other means raise, and advance their estates. For this is the direction and ordination of divine Providence.
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2 That no man repine at his lot, in what groūd soeuer it hath fallen,
2 That no man repine At his lot, in what ground soever it hath fallen,
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but let him with all thankefulnesse to God, indeuour himselfe diligently in the calling, whereunto God hath called him, to pursue both his owne particular good,
but let him with all thankfulness to God, endeavour himself diligently in the calling, whereunto God hath called him, to pursue both his own particular good,
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and the good of the state, in which he liueth.
and the good of the state, in which he lives.
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Secondly, we are taught, that this is a lawfull, & honest vocation, to trauell vpon the great waters,
Secondly, we Are taught, that this is a lawful, & honest vocation, to travel upon the great waters,
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and to practise and exercise Nauigation:
and to practise and exercise Navigation:
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for otherwise, this man of God Moses, would not haue wished them good prosperitie in it.
for otherwise, this man of God Moses, would not have wished them good Prosperity in it.
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Yet it falleth out, that euen this course of liuing also (as all other the most honest vocations that are in vse on the earth) is often abused;
Yet it falls out, that even this course of living also (as all other the most honest vocations that Are in use on the earth) is often abused;
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yea it is thought somewhat more then the rest.
yea it is Thought somewhat more then the rest.
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The auncient Fathers doe obserue, that our Sauiour Christ did expresse himselfe to this Sea-tribe, more then to any of the rest:
The ancient Father's do observe, that our Saviour christ did express himself to this Sea-tribe, more then to any of the rest:
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For he was conceiued at Nazareth, a city in the Portion of Zebulun, and in this city he was brought vp:
For he was conceived At Nazareth, a City in the Portion of Zebulun, and in this City he was brought up:
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hee beganne to preach first heere: and Mount Thabor, vppon which hee was transfigured, was in the Tribe of Zebulun also.
he began to preach First Here: and Mount Mount tabor, upon which he was transfigured, was in the Tribe of Zebulun also.
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The reason which they giue, is this, because hee thought, that Tribe did most neede this extraordinarie direction of his doctrine,
The reason which they give, is this, Because he Thought, that Tribe did most need this extraordinary direction of his Doctrine,
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and example, of any of the rest.
and Exampl, of any of the rest.
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Indeede those places that doe confine vpon the Sea, and are Hauens for shippes, partly, in respect of the continuall dangers that they doe behold,
Indeed those places that do confine upon the Sea, and Are Havens for ships, partly, in respect of the continual dangers that they do behold,
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and the grecuous losses of men and goods, which happen in sight and heare-say, haue their hearts more hardened then others:
and the grecuous losses of men and goods, which happen in sighed and hearsay, have their hearts more hardened then Others:
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partly, in respect of the ready passage to conuey away such as haue deserued euill,
partly, in respect of the ready passage to convey away such as have deserved evil,
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and are pursued by the Sword of Iustice, and so by impunity are encouraged to offend, partly by the entertainement of such as come thither with the spoile of their Piracies,
and Are pursued by the Sword of justice, and so by impunity Are encouraged to offend, partly by the entertainment of such as come thither with the spoil of their Piracies,
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and Sea-robberies, which commonly are as wastefully rioted at Sea-towns, as they are desperately, and with hazard gotten vpon the Seas,
and Sea-robberies, which commonly Are as wastefully rioted At Sea-towns, as they Are desperately, and with hazard got upon the Seas,
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and partly by the importation of strange and corrupt manners brought out of other countries, which Apish imitation can scarce forbeare to entertain and affect:
and partly by the importation of strange and corrupt manners brought out of other countries, which Apish imitation can scarce forbear to entertain and affect:
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surely, by some, or all these meanes, such places are so corrupt, that they needed all this mercie of the Sonne of God.
surely, by Some, or all these means, such places Are so corrupt, that they needed all this mercy of the Son of God.
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Therefore these abuses in your calling, you that are graue experienced men, and that haue eminent place of charge,
Therefore these Abuses in your calling, you that Are graven experienced men, and that have eminent place of charge,
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and authority in these affaires, may doe God good seruice, to make a conscience of admonishing those, that are vnder your commaund, of all these things:
and Authority in these affairs, may do God good service, to make a conscience of admonishing those, that Are under your command, of all these things:
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and heere in let Almighty God giue you both to will and to performe that, by which his blessed name may be glorified, both aboord, and ashoare.
and Here in let Almighty God give you both to will and to perform that, by which his blessed name may be glorified, both aboard, and ashore.
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Thirdly, wee are taught by the holy, and charitable example of Moses the man of God, to wish Zebulun good speede in his Voyages,
Thirdly, we Are taught by the holy, and charitable Exampl of Moses the man of God, to wish Zebulun good speed in his Voyages,
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and surely the prayers and well-wishings of Gods seruants, and the breath of charitable benediction, is an happy gale for all that goe to Sea. In vs it is charity;
and surely the Prayers and well-wishings of God's Servants, and the breath of charitable benediction, is an happy gale for all that go to Sea. In us it is charity;
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for they are our Brother-tribe, bone of our bone, and flesh of our flesh.
for they Are our Brother-tribe, bone of our bone, and Flesh of our Flesh.
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The Church, and the Common-wealth doe both beare a great Aduenture in euery vessel, that goeth to Sea,
The Church, and the Commonwealth do both bear a great Adventure in every vessel, that Goes to Sea,
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and therefore the Church doth teach vs to pray For all that trauell by land, or by water.
and Therefore the Church does teach us to pray For all that travel by land, or by water.
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The rather let vs wish them all good, because Sea-losses are losses without recouery commonly, that malice it selfe (me thinkes) should not be so malicious, to wish that to perish, by whose losse no aduantage commeth to him that suruiueth.
The rather let us wish them all good, Because Sea-losses Are losses without recovery commonly, that malice it self (me thinks) should not be so malicious, to wish that to perish, by whose loss no advantage comes to him that surviveth.
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Againe, these Aduenturers deserue our charity, more then others, because they seeke their owne poore meanes of bettering their petty estates, in the general aduancement of the state, in which they are subiected:
Again, these Adventurers deserve our charity, more then Others, Because they seek their own poor means of bettering their Petty estates, in the general advancement of the state, in which they Are subjected:
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for what is the particular mans gaine, in comparison of that good, which the Common-wealth recelueth by the seruice & employment of these men? Therefore it shall be very worthie of our Christian charitie, to say to Zebulun, Reioyce O Zebulun in thy goings out.
for what is the particular men gain, in comparison of that good, which the Commonwealth recelueth by the service & employment of these men? Therefore it shall be very worthy of our Christian charity, to say to Zebulun, Rejoice Oh Zebulun in thy goings out.
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And to Zebulun, that is, to the Sea-men themselues;
And to Zebulun, that is, to the Seamen themselves;
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it is most necessarie, that they haue the holie and deuout prayers of the Seruants of God;
it is most necessary, that they have the holy and devout Prayers of the Servants of God;
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the paines, the vnrest, the wants, the dangers that they endure, are infinite, so that of all men that liue, none are more often,
the pains, the unrest, the Wants, the dangers that they endure, Are infinite, so that of all men that live, none Are more often,
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or more seriously admonished to prepare themselues for death, then these men.
or more seriously admonished to prepare themselves for death, then these men.
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I doe not speake this, as though all were so well with vs ashoare, that here were no danger at all.
I do not speak this, as though all were so well with us ashore, that Here were no danger At all.
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For many doe thinke, that it is little better then a desperate aduenturing of ones selfe to goe to Sea:
For many do think, that it is little better then a desperate adventuring of ones self to go to Sea:
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they feare the closenesse of the Cabbins, the infectious ayre of the shippe, the danger of drowning, they see no necessitie to enforce this hazard.
they Fear the closeness of the Cabins, the infectious air of the ship, the danger of drowning, they see no necessity to enforce this hazard.
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To such I say, and I speake with griefe of heart, to see the iudgements of God vpon our Land,
To such I say, and I speak with grief of heart, to see the Judgments of God upon our Land,
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euen in the compasse of a few yeares.
even in the compass of a few Years.
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For, did not our last great plague teach vs, that the open ayre of the Countrey, breathed no more health in her Inhabitants,
For, did not our last great plague teach us, that the open air of the Country, breathed no more health in her Inhabitants,
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then the close Cabbins in a shippe, or the thicke ▪ set houses in our greatest Cittie? Did not the great floudes in diuerse partes of our Land shew them, that dare not goe to Sea,
then the close Cabins in a ship, or the thick ▪ Set houses in our greatest city? Did not the great floods in diverse parts of our Land show them, that Dare not go to Sea,
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for feare of drowning, how God can bring home the Sea to our houses ▪ and drowne vs in our beds? Did not the great Frost, which paued our waters,
for Fear of drowning, how God can bring home the Sea to our houses ▪ and drown us in our Beds? Did not the great Frost, which paved our waters,
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as the streetes of our great Cittie, teach vs, that God can as well punish vs with too little water, as too much.
as the streets of our great city, teach us, that God can as well Punish us with too little water, as too much.
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And did not the great dearth succeeding, in which wee felt the hardnesse of mens hearts, not yet thawed,
And did not the great dearth succeeding, in which we felt the hardness of men's hearts, not yet thawed,
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but keeping in prouision of corne, till the poore bring foorth their curses vpon them, which God in Heauen heareth and ratifieth? Doth not this teach vs, that our Land,
but keeping in provision of corn, till the poor bring forth their curses upon them, which God in Heaven hears and ratifieth? Does not this teach us, that our Land,
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as plentifull as it is, and though it seeme surcharged with store, that it sendeth much away,
as plentiful as it is, and though it seem surcharged with store, that it sends much away,
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yet it may neede the helpe of other Countries, to supply her wants, and to put bread in the mouths of her children.
yet it may need the help of other Countries, to supply her Wants, and to put bred in the mouths of her children.
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To this purpose, let Zebulun weigh Anchore, and set-Saile; and God giue him ioy in his going out, and his returne.
To this purpose, let Zebulun weigh Anchor, and set-Saile; and God give him joy in his going out, and his return.
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Reioyce, O Zebulun, in thy goings out.
Rejoice, Oh Zebulun, in thy goings out.
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It is a lamentable thing, that any should bee found in a Christian Common-wealth voyde of this charitable well-wishing to Trauailers, rather desiring that they might perish in their iourney,
It is a lamentable thing, that any should be found in a Christian Commonwealth void of this charitable Well-wishing to Travellers, rather desiring that they might perish in their journey,
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and neuer returne in peace to their owne places of habitation.
and never return in peace to their own places of habitation.
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To discourage any such vncharitable hart, let me giue you an example, euen a fearefull president of Gods displeasure expressed on two men, two Christians, two Diuines, two Preachers, two Bishops, they were in their times, great, cleare and worthy Lights in the Church of God:
To discourage any such uncharitable heart, let me give you an Exampl, even a fearful president of God's displeasure expressed on two men, two Christians, two Divines, two Preachers, two Bishops, they were in their times, great, clear and worthy Lights in the Church of God:
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the one was Epiphanius Bishop of Constance the Metropolitane city of Cyprus. The other was Iohn Chrysostome Bishop of Constantinople, who being at great ods, by reason of some difference in opinion;
the one was Epiphanius Bishop of Constance the Metropolitan City of Cyprus. The other was John Chrysostom Bishop of Constantinople, who being At great ods, by reason of Some difference in opinion;
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Epiphanius did saile from Cyprus, to Constantinople, to speake with Chrysostome, and no accord being made there betweene them, rather their emulation and wrath mutually encreasing, they parted, with this vncharitable exchange of most vnchristian imprecation.Epiphanius did sail from Cyprus, to Constantinople, to speak with Chrysostom, and no accord being made there between them, rather their emulation and wrath mutually increasing, they parted, with this uncharitable exchange of most unchristian imprecation.
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Epiphanius said to Iohn Chrysostome, I hope thou shalt not die a Bishop: Chrysostome said to Epiphanius; I hope thou shalt not returne aliue into thine owne countrey. Epiphanius said to John Chrysostom, I hope thou shalt not die a Bishop: Chrysostom said to Epiphanius; I hope thou shalt not return alive into thine own country.
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The Lord that dwelleth in heauen brought these two iudgements vpon them both; for Epiphanius dyed aboord the shippe home-ward bound:
The Lord that dwells in heaven brought these two Judgments upon them both; for Epiphanius died aboard the ship homeward bound:
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and Iohn Chrysostome was depriued of his Bishopricke, and died in exile.
and John Chrysostom was deprived of his Bishopric, and died in exile.
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Farre be this vncharitablenesse, and the successe of it from the children of God, from all professed Christians,
far be this uncharitableness, and the success of it from the children of God, from all professed Christians,
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and in stead heereof, let Moses the man of God teach vs, to wish Zebulun good passage, good successe, good returne in his voyages.
and in stead hereof, let Moses the man of God teach us, to wish Zebulun good passage, good success, good return in his voyages.
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And now the rather, because I haue not heard of any time, in our memorie, which hath shewed to vs more heauy and sorrowful losses, then haue happened of late.
And now the rather, Because I have not herd of any time, in our memory, which hath showed to us more heavy and sorrowful losses, then have happened of late.
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The Lord blesse Zebulun in his voyages, the Lord blesse his going out, and his returne, the Lord heare him in the day of his trouble,
The Lord bless Zebulun in his voyages, the Lord bless his going out, and his return, the Lord hear him in the day of his trouble,
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and the God of Iaacob mightily defend him.
and the God of Jacob mightily defend him.
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2 The Propheticall part of my Text, first doth fore-tell what seruice this Tribe shall performe to God:
2 The Prophetical part of my Text, First does foretell what service this Tribe shall perform to God:
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and that hath two parts of holy duety. 1 Concerning themselues in their owne particular duety to God:
and that hath two parts of holy duty. 1 Concerning themselves in their own particular duty to God:
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for they shall be religious, and shall goe to the mountaine: that is ▪ to Ierusalem, and Sion, and the holy Temple to worship there,
for they shall be religious, and shall go to the mountain: that is ▪ to Ierusalem, and Sion, and the holy Temple to worship there,
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though they doe dwell a good distance remote from it.
though they do dwell a good distance remote from it.
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2 Concerning others, They shall call the people to the Mountaine, and draw others, not onelie of their owne brethren,
2 Concerning Others, They shall call the people to the Mountain, and draw Others, not only of their own brothers,
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but of strangers also, to the same seruice ▪ for their owne affection in matters of religion.
but of Strangers also, to the same service ▪ for their own affection in matters of Religion.
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There must be a ground of Religion, and a loue of religion, and a practise of religion in themselues, before they can winne others:
There must be a ground of Religion, and a love of Religion, and a practice of Religion in themselves, before they can win Others:
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and the often threatning of their life, hath a notable force, and strength this way. For there is nothing doth more abette sinne, then hope of long life.
and the often threatening of their life, hath a notable force, and strength this Way. For there is nothing does more abet sin, then hope of long life.
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Nothing makth a man more truely religious, then expectation of death;
Nothing maketh a man more truly religious, then expectation of death;
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and therfore men of wise and setled iudgement, doe vse before they goe to Sea, to set their houses in order, to dispose of their estate, by their VVill and Testament, to make euen with God and the world, not because they must,
and Therefore men of wise and settled judgement, do use before they go to Sea, to Set their houses in order, to dispose of their estate, by their VVill and Testament, to make even with God and the world, not Because they must,
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but because they may die, they may die all together, and not one remaine, as in the losses,
but Because they may die, they may die all together, and not one remain, as in the losses,
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and land-wrecks of blessed Iob, to bring word, and to tell the heauy tidings of their losse:
and land-wrecks of blessed Job, to bring word, and to tell the heavy tidings of their loss:
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and who can tell how Death found them? whether prouided for it, or asleep? or drinking drunk? or swearing and cursing,
and who can tell how Death found them? whither provided for it, or asleep? or drinking drunk? or swearing and cursing,
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and blaspheming the name of God? or any otherwise offending: so carrying them presently away to their iudgement and answer for all these things.
and blaspheming the name of God? or any otherwise offending: so carrying them presently away to their judgement and answer for all these things.
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O happy is their preparation then, to whom no death can bee sodaine, whensoeuer it commeth.
Oh happy is their preparation then, to whom no death can be sudden, whensoever it comes.
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And to this purpose it is most requisite, that Zebulun bee well grounded in his Religion;
And to this purpose it is most requisite, that Zebulun be well grounded in his Religion;
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because when hee is at the Sea, hee is diuided from the Mountaine of the Lord, from the holie Temple,
Because when he is At the Sea, he is divided from the Mountain of the Lord, from the holy Temple,
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and the Congregation, and the assemblie of them which meete together, to heare the holie word of Almighty God:
and the Congregation, and the assembly of them which meet together, to hear the holy word of Almighty God:
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they that are thus remoued from the ministerie of the word of God, had neede to consider,
they that Are thus removed from the Ministry of the word of God, had need to Consider,
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how they are now left to the exercise and practise of that, which they haue learned already,
how they Are now left to the exercise and practice of that, which they have learned already,
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and vnto the continuall reading, and meditation of the holie word of God.
and unto the continual reading, and meditation of the holy word of God.
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To this purpose it is a godlie, and religious vse that you haue aboord, to pray to God morning and euening, with an vnited heart,
To this purpose it is a godly, and religious use that you have aboard, to pray to God morning and evening, with an united heart,
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and to sing holie Psalmes, to praise the GOD of your help and trust, with a lowd and cheerefull voyce,
and to sing holy Psalms, to praise the GOD of your help and trust, with a loud and cheerful voice,
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and priuately, to bestow houres of leasure vpon the reading of such good Bookes, as may stirre vp your zealous and religious hearts to a serious worship and seruice of your God.
and privately, to bestow hours of leisure upon the reading of such good Books, as may stir up your zealous and religious hearts to a serious worship and service of your God.
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And blessed be the God which teacheth vs, wee haue helpes in this kinde for our vnderstanding,
And blessed be the God which Teaches us, we have helps in this kind for our understanding,
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and for our comfort in so great plentie, that wee cannot bee without great and iust blame,
and for our Comfort in so great plenty, that we cannot be without great and just blame,
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if we leaue this dutie to God vndone.
if we leave this duty to God undone.
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But it sufficeth not, that Zebulun be zealous himselfe, he must do good with his zeale,
But it Suffices not, that Zebulun be zealous himself, he must do good with his zeal,
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and by all good meanes indeuour to win others to the knowledge, & loue, and obedient seruice of his God. That doth Moses also foretell.
and by all good means endeavour to win Others to the knowledge, & love, and obedient service of his God. That does Moses also foretell.
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They shall call the people to the Mountaine.
They shall call the people to the Mountain.
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That is, they shall call sheepe to the fold, or to the greene Pastures, and sweete riuers of waters:
That is, they shall call sheep to the fold, or to the green Pastures, and sweet Rivers of waters:
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and this fruitfull pietie in them, shall shew strangers, the way to the house of the Lord,
and this fruitful piety in them, shall show Strangers, the Way to the house of the Lord,
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and shall tell them what things hee hath done for the people that hee hath chosen to bee his inheritance.
and shall tell them what things he hath done for the people that he hath chosen to be his inheritance.
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This were an happy benefite to our Church, and a great honour to our Tribe of Zebulun, if our Maisters and Mariners were so expert in the managing of the holy word of God, that they could winne others of forraine Countries to the loue of our Religion,
This were an happy benefit to our Church, and a great honour to our Tribe of Zebulun, if our Masters and Mariners were so expert in the managing of the holy word of God, that they could win Others of foreign Countries to the love of our Religion,
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and the forsaking of their owne superstition.
and the forsaking of their own Superstition.
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This would bee ioy to both the Ierusalems, the Church of God on earth, and the Congregation of Angells and Saints aboue.
This would be joy to both the Ierusalems, the Church of God on earth, and the Congregation of Angels and Saints above.
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But it is much to be lamented, that our Sea-voiages, and the trauells of our Protestant gentlemen and others to forren parts, doth rather loose vs many, to the two great agents for Sathans kingdome of darknes, the Turke, and the Pope, then gaine vs any from them;
But it is much to be lamented, that our Sea-voiages, and the travels of our Protestant gentlemen and Others to foreign parts, does rather lose us many, to the two great agents for Satan's Kingdom of darkness, the Turk, and the Pope, then gain us any from them;
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& that our mē could but return home with the same Religion that they carry out with them,
& that our men could but return home with the same Religion that they carry out with them,
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and that they would not buy the profites, and pleasures of forraine Countries, with the losse of their Religion,
and that they would not buy the profits, and pleasures of foreign Countries, with the loss of their Religion,
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and the pollution of their consciences, and the shipwrecke of their faith. VVhen Epiphanius Bishop of Constance was to part from Costantinople, where he misliked many things,
and the pollution of their Consciences, and the shipwreck of their faith. When Epiphanius Bishop of Constance was to part from Constantinople, where he misliked many things,
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and that some of the City brought him to his shippe, he tooke his leaue of them in these words, Relinquo vobis hanc vrbem, hanc regiam, hanc hypocrisin:
and that Some of the city brought him to his ship, he took his leave of them in these words, Relinquo vobis hanc vrbem, hanc Regiam, hanc hypocrisin:
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Ego autem me hinc maturè expedio, valete. Ego autem me hinc maturè expedio, valete.
fw-la fw-la pno11 fw-la fw-la fw-la, fw-la.
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I leaue you this your Citty, this your Court, and this your hypocrisie, and I make all the haste I can to be gone away from you, fare you well.
I leave you this your city, this your Court, and this your hypocrisy, and I make all the haste I can to be gone away from you, fare you well.
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So let all true English christian and religious hearts, take leaue especially of our Popish aduersaries:
So let all true English christian and religious hearts, take leave especially of our Popish Adversaries:
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wee leaue you your great City of Rome, the seate of Antichrist your holy Father, the vsurper of Gods right, your ignorant deuotion, your blinde guides, your idle and superstitious ceremonies, your dissembling with God,
we leave you your great city of Room, the seat of Antichrist your holy Father, the usurper of God's right, your ignorant devotion, your blind guides, your idle and superstitious ceremonies, your dissembling with God,
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and your deceiuing of men, and wee hasten from you with all speede we can make: Fare you well.
and your deceiving of men, and we hasten from you with all speed we can make: Fare you well.
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This would become our protestation of faith well, and there is neede of all the caution that we can deuise, to arme our trauellers against the entising and bewitching perswasions,
This would become our protestation of faith well, and there is need of all the caution that we can devise, to arm our travellers against the enticing and bewitching persuasions,
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and tiring importunities of the Church of Rome; for looke vpon the shew, and Religion looketh more like deuotion amongst them then amongst vs, anie man that commeth into their Townes, shall presently see a face of Religion,
and tiring importunities of the Church of Room; for look upon the show, and Religion looks more like devotion among them then among us, any man that comes into their Towns, shall presently see a face of Religion,
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and shall finde that the lawes of their Church, doe not creepe fearefully the lawes of their Church, doe not creepe fearefully vpon the ground, amongest the common people onely,
and shall find that the laws of their Church, do not creep fearfully the laws of their Church, do not creep fearfully upon the ground, amongst the Common people only,
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but they are bridles for Princes, and the greatest States.
but they Are bridles for Princes, and the greatest States.
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They shall see that their grandes scorne not to forsake their horses, and their coaches, to kneele downe in the streetes and high-wayes, in all weathers, to worship their sacrament,
They shall see that their grandes scorn not to forsake their Horses, and their Coaches, to kneel down in the streets and highways, in all weathers, to worship their sacrament,
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as it is Theatrically carried vppe and downe, whilest all the many that are within the sight of it, are vpon their knees, beating their breasts,
as it is Theatrically carried up and down, whilst all the many that Are within the sighed of it, Are upon their knees, beating their breasts,
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and casting vp their eyes to Heauen, muttering of some of their blinde deuotions in a tongue that they vnderstand not.
and casting up their eyes to Heaven, muttering of Some of their blind devotions in a tongue that they understand not.
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Hee shall see them fasting in good earnest, euen to the weakening of their bodies, their hands ful of almes,
He shall see them fasting in good earnest, even to the weakening of their bodies, their hands full of alms,
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and their seuere discipline drawing out of their owne backes, with most cruell selfe-whippings, and many vndertaking long Pilgrimages, in which they sustaine exceeding great paines, and many wants.
and their severe discipline drawing out of their own backs, with most cruel self-whippings, and many undertaking long Pilgrimages, in which they sustain exceeding great pains, and many Wants.
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And they want not learned, and eloquent faire-spoken Iesuites, and Friars, that can set foorth all this, to the vttermost, to perswade strangers to come vnto them.
And they want not learned, and eloquent fair-spoken Iesuites, and Friars, that can Set forth all this, to the uttermost, to persuade Strangers to come unto them.
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But amongest vs, it is too much contrary, it is hard for a stranger to finde out,
But amongst us, it is too much contrary, it is hard for a stranger to find out,
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whether wee haue anie religion, or not: for it is not easily discerned by our conuersation.
whither we have any Religion, or not: for it is not Easily discerned by our Conversation.
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For, doe wee not liue, as if Bacchus were our God, in drunkennesse and sensuall superfluitie? Doe wee not sweare and blaspheme,
For, do we not live, as if Bacchus were our God, in Drunkenness and sensual superfluity? Do we not swear and Blaspheme,
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as if there were no God to be angry with it;
as if there were no God to be angry with it;
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or as if the God whom we serue did delight in it, as a daily sacrifice? doe we tremble at any sinne? or, do we labour to win any to righteousnes? how hath the prince of darkenes benighted vs, that wee can see lewd and vngodly men, take vpon them the fashions,
or as if the God whom we serve did delight in it, as a daily sacrifice? do we tremble At any sin? or, do we labour to win any to righteousness? how hath the Prince of darkness benighted us, that we can see lewd and ungodly men, take upon them the fashions,
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and speeches, and behauiours of honestie, and religion, and conscience to serue a turne;
and Speeches, and behaviours of honesty, and Religion, and conscience to serve a turn;
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and we feare to appeare like our selues indeed, righteous and religious in shew, as our heart is true to God.
and we Fear to appear like our selves indeed, righteous and religious in show, as our heart is true to God.
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Perchance, because men see Puritans so shaken vp, and their teachers depriued, they are afraid to make any shew of religion,
Perchance, Because men see Puritans so shaken up, and their Teachers deprived, they Are afraid to make any show of Religion,
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for feare of being taken for Puritanes.
for Fear of being taken for Puritanes.
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No (beloued) let vs neuer be ashamed of the gospel of Christ, though powers and principalities oppose it:
No (Beloved) let us never be ashamed of the gospel of christ, though Powers and principalities oppose it:
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that euer will be, The power of God to saluation to all that beleeue.
that ever will be, The power of God to salvation to all that believe.
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Take heed of appearing what you are not, and take heed of concealing what you are.
Take heed of appearing what you Are not, and take heed of concealing what you Are.
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Si bonum est bonum apparere, melius est bonum esse. Si bonum est bonum apparere, Better est bonum esse.
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And it is said of God, in him wee line, mooue, and haue our being, not our seeming,
And it is said of God, in him we line, move, and have our being, not our seeming,
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and shew of what is not, but a realitie of existence. Sathan is all for the out side, and no more.
and show of what is not, but a reality of existence. Sathan is all for the out side, and no more.
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I beseech you that are the heads of our tribe of Zebulun, that you would be careful of these things for your selues,
I beseech you that Are the Heads of our tribe of Zebulun, that you would be careful of these things for your selves,
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and for your companies, of which you do take charge;
and for your companies, of which you do take charge;
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that wheresoeuer you come, you may be knowne to be Christians, and to bee Protestants, that it may be heard in the Psalmes which you sing, that it may be seene in the deuotion that you vse, that it may be testified by all your carriage in bargainings, in your eating,
that wheresoever you come, you may be known to be Christians, and to be Protestants, that it may be herd in the Psalms which you sing, that it may be seen in the devotion that you use, that it may be testified by all your carriage in bargainings, in your eating,
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and drinking, and vniuersally in your whole conuersation, that you may shunne the diuell, and those false Iesuites and Priests which haue belyed our Land to the Aduersary to be without Churches, our people without a God, or any forme of religion.
and drinking, and universally in your Whole Conversation, that you may shun the Devil, and those false Iesuites and Priests which have belied our Land to the Adversary to be without Churches, our people without a God, or any Form of Religion.
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And if any could returne home so fortunate, and successefull in the cause of God,
And if any could return home so fortunate, and successful in the cause of God,
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as to bring home but one of them frō his superstition, to the sincere worship of our God, that one soule won from the seruitude of Popish bondage,
as to bring home but one of them from his Superstition, to the sincere worship of our God, that one soul wone from the servitude of Popish bondage,
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and reconciled to the Church of God, were the best, and worthiest fraight that euer your vessell transported;
and reconciled to the Church of God, were the best, and Worthiest fraught that ever your vessel transported;
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and the Church of God should haue very great cause to reioyce, and clap their hands, saying, Truth is great and it preuaileth.
and the Church of God should have very great cause to rejoice, and clap their hands, saying, Truth is great and it prevaileth.
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To this purpose let vs blesse Zebulun with the blessing of Moses the man of God,
To this purpose let us bless Zebulun with the blessing of Moses the man of God,
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and say, Reioyce O Zebulun, in thy going out, God of Heauen prosper thy voyage, that in it thou mayest call the people of other Nations to the Mountayne of the Lord thy God.
and say, Rejoice Oh Zebulun, in thy going out, God of Heaven prosper thy voyage, that in it thou Mayest call the people of other nations to the Mountain of the Lord thy God.
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But what shall Zebulun, and what shall the people that hee bringeth along with him doe at the Temple and Mount of God? Surely they shall not come empty-handed:
But what shall Zebulun, and what shall the people that he brings along with him do At the Temple and Mount of God? Surely they shall not come empty-handed:
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For they shall offer the sacrifices of righteousnesse to the Lord their God there.
For they shall offer the Sacrifices of righteousness to the Lord their God there.
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And this is that which Dauid requireth in Psal. 4. Offer to God the sacrifice of righteousnesse,
And this is that which David requires in Psalm 4. Offer to God the sacrifice of righteousness,
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and call vpon the name of the Lord. and call upon the name of the Lord.
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Religion in these times of Moses, was very full of ceremony, and so it continued long at Ierusalem, by direction from Almighty God,
Religion in these times of Moses, was very full of ceremony, and so it continued long At Ierusalem, by direction from Almighty God,
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as may appeare in the holie historie of Exodus, Leuiticus, and Deuteronomie, &c. These Sacrifices are called Sacrificia iustitiae, because they were Sacrificia iusta, that is, due Sacrifices.
as may appear in the holy history of Exodus, Leviticus, and Deuteronomy, etc. These Sacrifices Are called Sacrifice iustitiae, Because they were Sacrifice Justa, that is, due Sacrifices.
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For, seeing God required them, they that offered them, merited nothing by them at the bands of God;
For, seeing God required them, they that offered them, merited nothing by them At the bans of God;
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they did but giue God his due, it was but the payment of a debt to him:
they did but give God his endue, it was but the payment of a debt to him:
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or, they were called Sacrificia iustitiae, Sacrifices of righteousnesse, in respect of Gods eye vpon them, which was not vpon the Sacrifices so much,
or, they were called Sacrifice iustitiae, Sacrifices of righteousness, in respect of God's eye upon them, which was not upon the Sacrifices so much,
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as vpon the righteousnesse of the offerer of them to him.
as upon the righteousness of the offerer of them to him.
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For God doth not respect quantum, but, ex quanto, not how much is in the hand,
For God does not respect quantum, but, ex quanto, not how much is in the hand,
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but how much is in the heart; not what is giuen, but with what zeale of Gods glorie, with what holy affection:
but how much is in the heart; not what is given, but with what zeal of God's glory, with what holy affection:
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or they are called Sacrifices of Righteousnes, because all Sacrifices were types and representations of that true,
or they Are called Sacrifices of Righteousness, Because all Sacrifices were types and representations of that true,
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and absolute propitiatorie Sacrifice, which was once offered for all, euen IESVS CHRIST our righteousnesse. For in them hee was offered.
and absolute propitiatory Sacrifice, which was once offered for all, even JESUS CHRIST our righteousness. For in them he was offered.
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But now to sort this Doctrine, and to perswade this duetie to those times, in which olde things are passed away,
But now to sort this Doctrine, and to persuade this duty to those times, in which old things Are passed away,
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and all things are become new, let vs learne our duetie heerein of the holie Apostle Saint Peter 1. Pet. 2. where hee saith, Yee are made an holie Priesthoode, to offer vp spirituall Sacrifices acceptable to God by Iesus Christ:
and all things Are become new, let us Learn our duty herein of the holy Apostle Saint Peter 1. Pet. 2. where he Says, Ye Are made an holy Priesthood, to offer up spiritual Sacrifices acceptable to God by Iesus christ:
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And of all the Sacrifices that in the old Law were offred to God, let the Holocaust,
And of all the Sacrifices that in the old Law were offered to God, let the Holocaust,
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or Burnt-offering be our example, for that resembleth our holie and true mortification: for therein all was consumed to ashes, and nothing thereof was left.
or Burnt-offering be our Exampl, for that resembles our holy and true mortification: for therein all was consumed to Ashes, and nothing thereof was left.
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So saith Saint Gregorie Sunt quidam qui nihil sibi reseruantes, totum Deo immolant. Againe, Omne quod habent, omne quod viuunt, omne quod sapiunt, Deo offerunt.
So Says Saint Gregory Sunt quidam qui nihil sibi reseruantes, totum God immolant. Again, Omne quod habent, omne quod viuunt, omne quod sapiunt, God offerunt.
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There bee some that offer all to God without reseruation, all that they haue, whatsoeuer, is in their life, or in their knowledge.
There be Some that offer all to God without reservation, all that they have, whatsoever, is in their life, or in their knowledge.
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Of such a man hee saith, Ipse qui sacrificat immolatur. He that sacrificeth, is the Sacrifice.
Of such a man he Says, Ipse qui sacrificat immolatur. He that Sacrificeth, is the Sacrifice.
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This kinde of immolation pleaseth Almightie God best, this resembleth the Sacrifice of IESVS CHRIST, who was Sacerdos & victima, for he offered vp to the Father, himself, the price of our redemption.
This kind of immolation Pleases Almighty God best, this resembles the Sacrifice of JESUS CHRIST, who was Sacerdos & Victima, for he offered up to the Father, himself, the price of our redemption.
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This is the Doctrine of Saint Paul; I beseech you Brethren, that you offer vp your bodies a liuely Sacrifice vnto God, &c.
This is the Doctrine of Saint Paul; I beseech you Brothers, that you offer up your bodies a lively Sacrifice unto God, etc.
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To this purpose is this your holie meeting in the house of God once by the yeare, that you may recount the manifolde,
To this purpose is this your holy meeting in the house of God once by the year, that you may recount the manifold,
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and gracious mercies of God vouchsafed to you in your voyages, in the protection of your persons,
and gracious Mercies of God vouchsafed to you in your voyages, in the protection of your Persons,
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and of your goods, in deliuerance of you from perills of the Sea, from perills of the Windes, from perills of Rockes,
and of your goods, in deliverance of you from perils of the Sea, from perils of the Winds, from perils of Rocks,
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and Sands, from perills of professed enemies, and of false brethren.
and Sands, from perils of professed enemies, and of false brothers.
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And for that hee hath blessed you with the blessings of the earth, both natiue and forraine, with the blessings of the Sea, and of the great Deepes.
And for that he hath blessed you with the blessings of the earth, both native and foreign, with the blessings of the Sea, and of the great Deeps.
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Aud that you may for this offer vnto God sacrifices of righteousnes and pay your vowes to the most High,
And that you may for this offer unto God Sacrifices of righteousness and pay your vows to the most High,
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euen your sacrifices of praise and thankes-giuing.
even your Sacrifices of praise and thanksgiving.
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I will conclude this point with the holie benediction of the Prophet Dauid, which I pray God to giue to the whole Tribe of our English Zebulun, both at home and abroad.
I will conclude this point with the holy benediction of the Prophet David, which I pray God to give to the Whole Tribe of our English Zebulun, both At home and abroad.
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The Lord heare you in the day of your trouble, the name of the God of Iaacob defend you. The Lord hear you in the day of your trouble, the name of the God of Jacob defend you.
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Send you helpe from his Sanctuarie, and strengthen you out of Sion. Send you help from his Sanctuary, and strengthen you out of Sion.
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Let him remember all your offerings, euen your offerings of righteousnesse, and turne your burnt-offerings into Ashes. Let him Remember all your offerings, even your offerings of righteousness, and turn your Burnt offerings into Ashes.
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And grant you according to your heart, and fulfill all your purpose. And grant you according to your heart, and fulfil all your purpose.
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That you may reioyce in your saluation, and set vp the banner in the name of your God, That you may rejoice in your salvation, and Set up the banner in the name of your God,
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when he shall performe all your petitions. when he shall perform all your petitions.
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Concerning the second part of the Prophesie which promiseth mercies to the Tribe of Zebulun: wee see how blessed is the man that feareth the Lord, and walketh in his wayes:
Concerning the second part of the Prophesy which promises Mercies to the Tribe of Zebulun: we see how blessed is the man that fears the Lord, and walks in his ways:
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For hee shall eate the labour of his hands; his labours at home and abroade, ashoare and aboord, wheresoeuer hee laboureth:For he shall eat the labour of his hands; his labours At home and abroad, ashore and aboard, wheresoever he Laboureth:
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thus Dauid putteth the seruice of God, and the mercies of God together.
thus David putteth the service of God, and the Mercies of God together.
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First, Let the people praise thee (O God) let all the people praise thee.
First, Let the people praise thee (Oh God) let all the people praise thee.
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And Then shall the earth bring forth her encrease, and God euen our God shall blesse vs. Such is the consequence of my Text. Zebulun shall offer to God sacrifices of righteousnes, and then shall the Sea bring forth her encrease:
And Then shall the earth bring forth her increase, and God even our God shall bless us Such is the consequence of my Text. Zebulun shall offer to God Sacrifices of righteousness, and then shall the Sea bring forth her increase:
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for they shall sucke of the aboundance of the Sea, and of the Treasure hidden in the Sand. for they shall suck of the abundance of the Sea, and of the Treasure hidden in the Sand.
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But I will reserue the handling of this Poynt, vntill it please Almightie God, wee meete vpon this like occasion:
But I will reserve the handling of this Point, until it please Almighty God, we meet upon this like occasion:
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till then, The grace of our Lord Iesus Christ, &c. Laus Deo.
till then, The grace of our Lord Iesus christ, etc. Laus God
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Zebuluns Blessing:
Zebuluns Blessing:
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the second Part. To the same Audience, Iune the twelfth, being their Election day, as before.
the second Part. To the same Audience, Iune the twelfth, being their Election day, as before.
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Anno 1609. DEVTER. 33. 19. For they shall sucke of the abundance of the Sea, and of the Treasure hid in the Sand.
Anno 1609. DEUTER. 33. 19. For they shall suck of the abundance of the Sea, and of the Treasure hid in the Sand.
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THE second Part of Moses his prediction to this Tribe, is in these wordes, and they are a good encouragement to them that aduenture by Sea:
THE second Part of Moses his prediction to this Tribe, is in these words, and they Are a good encouragement to them that adventure by Sea:
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for it assureth vs of the lawfulnesse of that vocation, seeing God blesseth it.
for it assureth us of the lawfulness of that vocation, seeing God Blesses it.
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There be many on earth, that striue and struggle to encrease their meanes, and to make themselues an estate, who because they worke not in a lawfull calling, faile of the blessing of God vpon their labors, their treasures are hid in bottomlesse bagges.
There be many on earth, that strive and struggle to increase their means, and to make themselves an estate, who Because they work not in a lawful calling, fail of the blessing of God upon their labors, their treasures Are hid in bottomless bags.
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Therefore let Zebulun goe forth and prosper: God doth blesse him, and Moses ministerially pronounceth it, saying, They shall sucke the abundance of the Seas,
Therefore let Zebulun go forth and prosper: God does bless him, and Moses ministerially pronounceth it, saying, They shall suck the abundance of the Seas,
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and of the treasures hid in the Sands. and of the treasures hid in the Sands.
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In the meditation of which blessing let vs consider these three things. 1 That God hath filled the Seas with abundance:
In the meditation of which blessing let us Consider these three things. 1 That God hath filled the Seas with abundance:
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2 That God hath hid treasures in the Sands: 3 That both these shall be Zebuluns blessing.
2 That God hath hid treasures in the Sands: 3 That both these shall be Zebuluns blessing.
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The first.
The First.
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In the first creation of the world God made the waters, and he called the gathering of them togither, Seas;
In the First creation of the world God made the waters, and he called the gathering of them together, Seas;
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and God saw that it was good: Genesis 1. 10. And God, not louing a barren good, added this blessing;and God saw that it was good: Genesis 1. 10. And God, not loving a barren good, added this blessing;
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Let the waters bring foorth in abundance euerie creeping thing that hath life, Genesis 1. 20. Then God created the great whales.Let the waters bring forth in abundance every creeping thing that hath life, Genesis 1. 20. Then God created the great Whale's.
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Dauid saith, There is Leuiathan, who taketh his pastime therein. Iob saith of him, In earth there is none like him, his iaws are like to doores, his scales to shields, David Says, There is Leviathan, who Takes his pastime therein. Job Says of him, In earth there is none like him, his Jaws Are like to doors, his scales to shields,
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and the Sea is said to boyle like a pot about him. and the Sea is said to boil like a pot about him.
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For the vse of this aboundance of the Sea, Moses sheweth, that God appoynted man to be the Lord ouer it:
For the use of this abundance of the Sea, Moses shows, that God appointed man to be the Lord over it:
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Let vs make man, and let him rule ouer the fish of the Sea. Yea those great whales (by vertue of this dominion) are subiect vnto man,Let us make man, and let him Rule over the Fish of the Sea. Yea those great Whale's (by virtue of this dominion) Are Subject unto man,
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and he maketh them his prey. This abundance of the Sea was created for the vse of man.
and he makes them his prey. This abundance of the Sea was created for the use of man.
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It hath beene an auncient practise in the Church to diet her children, appoynting some dayes for eating of fish,
It hath been an ancient practice in the Church to diet her children, appointing Some days for eating of Fish,
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and forbidding the vse of flesh in those dayes. The reasons heereof in medicine, I am more ready to learne, then to teach.
and forbidding the use of Flesh in those days. The Reasons hereof in medicine, I am more ready to Learn, then to teach.
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But because Gods workes are seene on the Seas, and his wonders in the deep waters,
But Because God's works Are seen on the Seas, and his wonders in the deep waters,
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and that our Sea-fish doth come with more aduenture of the fisher-man, and with more seene prouidence of God,
and that our Sea-fish does come with more adventure of the fisherman, and with more seen providence of God,
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when men fish for an vnseene prey:
when men Fish for an unseen prey:
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therefore euen this diet aduiseth vs, to value the creature more, and to honour the bountifull giuer thereof vnto vs. For Abrahams seruant to fetch in a Calfe from the stalles.
Therefore even this diet adviseth us, to valve the creature more, and to honour the bountiful giver thereof unto us For Abrahams servant to fetch in a Calf from the stalls.
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Iaacob to bring a Kid from the fold; Esau some venison from the field:Jacob to bring a Kid from the fold; Esau Some venison from the field:
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this doeth not so much expresse how God filleth vs with plenteousnesse, as doth the vnseene prey, which the fisher-man bringeth from Sea:
this doth not so much express how God fills us with plenteousness, as does the unseen prey, which the fisherman brings from Sea:
d vdz xx av av-d vvi c-crq np1 vvz pno12 p-acp n1, c-acp vdz dt j n1, r-crq dt n1 vvz p-acp n1:
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therefore they may say with Iaacob most fitly and properly, Genesis 27. 20. Because the Lord my God brought it to my hand.
Therefore they may say with Jacob most fitly and properly, Genesis 27. 20. Because the Lord my God brought it to my hand.
av pns32 vmb vvi p-acp np1 ds av-j cc av-j, n1 crd crd p-acp dt n1 po11 np1 vvd pn31 p-acp po11 n1.
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Thus our meate may make vs meditate on the good prouidence of God.
Thus our meat may make us meditate on the good providence of God.
av po12 n1 vmb vvi pno12 vvi p-acp dt j n1 pp-f np1.
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So, whether wee eate or drinke, or whatsoeuer we doe else, we shall take continuall occasion to glorifie our God.
So, whither we eat or drink, or whatsoever we do Else, we shall take continual occasion to Glorify our God.
np1, cs pns12 vvb cc vvi, cc r-crq pns12 vdb av, pns12 vmb vvi j n1 pc-acp vvi po12 n1.
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Some haue made question, which is richest, the Land, or the Sea? we reade of a blessing of abundāce giuen to the great waters, God doth all abundantly;
some have made question, which is Richest, the Land, or the Sea? we read of a blessing of abundance given to the great waters, God does all abundantly;
d vhb vvn n1, r-crq vbz js, dt n1, cc dt n1? pns12 vvb pp-f dt n1 pp-f n1 vvn p-acp dt j n2, np1 vdz d av-j;
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but this sea-aduenture is knowne to vs but generally, and but little of it (in comparison) is yet discouered to men, the abundance of the earth is much more in sight.
but this sea-aduenture is known to us but generally, and but little of it (in comparison) is yet discovered to men, the abundance of the earth is much more in sighed.
cc-acp d n1 vbz vvn p-acp pno12 p-acp av-j, cc p-acp j pp-f pn31 (p-acp n1) vbz av vvn p-acp n2, dt n1 pp-f dt n1 vbz d dc p-acp n1.
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All Scriptures doe testifie that God is plenteous ▪ aboundant in goodnesse and in truth: he filleth the hungry with good things.
All Scriptures do testify that God is plenteous ▪ abundant in Goodness and in truth: he fills the hungry with good things.
av-d n2 vdb vvi cst np1 vbz j ▪ j p-acp n1 cc p-acp n1: pns31 vvz dt j p-acp j n2.
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Hee filleth euery liuing thing with plenteousnesse:
He fills every living thing with plenteousness:
pns31 vvz d j-vvg n1 p-acp n1:
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he gaue Manna to Israel, till they cried out vpon it, they were wearie of that light meate,
he gave Manna to Israel, till they cried out upon it, they were weary of that Light meat,
pns31 vvd n1 p-acp np1, c-acp pns32 vvd av p-acp pn31, pns32 vbdr j pp-f cst j n1,
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and hee gaue them flesh till it came out againe at their nosthrills.
and he gave them Flesh till it Come out again At their nostrils.
cc pns31 vvd pno32 n1 c-acp pn31 vvd av av p-acp po32 n2.
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It is noted in the Sonne of this God, liuing on earth, that in the miracles which he wrought, he did worke more abundantly in the quantitie,
It is noted in the Son of this God, living on earth, that in the Miracles which he wrought, he did work more abundantly in the quantity,
pn31 vbz vvn p-acp dt n1 pp-f d np1, vvg p-acp n1, cst p-acp dt n2 r-crq pns31 vvd, pns31 vdd vvi av-dc av-j p-acp dt n1,
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and in qualitie made all things very good.
and in quality made all things very good.
cc p-acp n1 vvd d n2 av j.
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No better wine could be, then that at the Marriage in Cana of Galile, and hee caused the measures to be filled vp to the brimme.
No better wine could be, then that At the Marriage in Cana of Galilee, and he caused the measures to be filled up to the brim.
uh-dx jc n1 vmd vbi, av cst p-acp dt n1 p-acp np1 pp-f np1, cc pns31 vvd dt n2 pc-acp vbi vvn a-acp p-acp dt n1.
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Hee turned the fiue Loaues, and two Fishes;
He turned the fiue Loaves, and two Fish;
pns31 vvd dt crd n2, cc crd n2;
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at another time, the seuen Loaues, and a few little Fishes into so plentifull a prouision, that multitudes were sufficed,
At Another time, the seuen Loaves, and a few little Fish into so plentiful a provision, that Multitudes were sufficed,
p-acp j-jn n1, dt crd n2, cc dt d j n2 p-acp av j dt n1, cst n2 vbdr vvn,
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and great remaines of the broken meate left, euen more then the first proportion, when they sate downe to eate.
and great remains of the broken meat left, even more then the First proportion, when they sat down to eat.
cc j vvz pp-f dt j-vvn n1 vvd, av-j av-dc cs dt ord n1, c-crq pns32 vvd a-acp pc-acp vvi.
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And not on earth onelie did he performe this plenty, but to shew his power,
And not on earth only did he perform this plenty, but to show his power,
cc xx p-acp n1 av-j vdd pns31 vvi d n1, cc-acp pc-acp vvi po31 n1,
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euen in the great waters, hee comming to some of his Disciples when they were fishing, commaunded Peter to cast his net into the Sea,
even in the great waters, he coming to Some of his Disciples when they were fishing, commanded Peter to cast his net into the Sea,
av p-acp dt j n2, pns31 vvg p-acp d pp-f po31 n2 c-crq pns32 vbdr vvg, vvd np1 pc-acp vvi po31 n1 p-acp dt n1,
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and Peter doing it vpon his word, contrary to the rules of fishing:
and Peter doing it upon his word, contrary to the rules of fishing:
cc np1 vdg pn31 p-acp po31 n1, j-jn p-acp dt n2 pp-f vvg:
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there yet was so great a draught of fish, that the nets brake with the weight thereof.
there yet was so great a draught of Fish, that the nets brake with the weight thereof.
a-acp av vbds av j dt n1 pp-f n1, cst dt n2 vvd p-acp dt n1 av.
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Thus hath God sowne the great and boisterous element of waters, with the spawne of all sorts of fish,
Thus hath God sown the great and boisterous element of waters, with the spawn of all sorts of Fish,
av vhz np1 vvn dt j cc j n1 pp-f n2, p-acp dt n1 pp-f d n2 pp-f n1,
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and crowned the deepes with abundance.
and crowned the deeps with abundance.
cc vvd dt n2-jn p-acp n1.
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Besides this blessing of the seas, God hath made the great waters pervious to our vessels,
Beside this blessing of the Seas, God hath made the great waters pervious to our vessels,
p-acp d n1 pp-f dt n2, np1 vhz vvn dt j n2 j p-acp po12 n2,
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and hath taught vs to find paths in those desarts of waters, to stranger shoares,
and hath taught us to find paths in those deserts of waters, to stranger shores,
cc vhz vvn pno12 pc-acp vvi n2 p-acp d n2 pp-f n2, p-acp jc n2,
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so leading vs to a new abundance, by commerce and importation of commodities vsefull for the necessities of men.
so leading us to a new abundance, by commerce and importation of commodities useful for the necessities of men.
av vvg pno12 p-acp dt j n1, p-acp n1 cc n1 pp-f n2 j p-acp dt n2 pp-f n2.
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This tribe of Zebulun is the Merchant and Mariner, his goods and life are aduentured to fetch in this forraine abundance, these transplant the plentie of other Nations into their owne Land, and bring home abundance.
This tribe of Zebulun is the Merchant and Mariner, his goods and life Are adventured to fetch in this foreign abundance, these transplant the plenty of other nations into their own Land, and bring home abundance.
d n1 pp-f np1 vbz dt n1 cc n1, po31 n2-j cc n1 vbr vvn pc-acp vvi p-acp d j n1, d n1 dt n1 pp-f j-jn n2 p-acp po32 d n1, cc vvb av-an n1.
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VVho can discerne that our Land doth want the two rich commodities of Wine and Oile, and the fruits of neighbour-nations.
Who can discern that our Land does want the two rich commodities of Wine and Oil, and the fruits of neighbour-nations.
r-crq vmb vvi d po12 n1 vdz vvi dt crd j n2 pp-f n1 cc n1, cc dt n2 pp-f n2.
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Great is the distance of those Indies, which furnish vs with Spices of all sorts, yet our ships semi-circle the world, going and returning rich fraights of those commodities:
Great is the distance of those Indies, which furnish us with Spices of all sorts, yet our ships Semicircle the world, going and returning rich freights of those commodities:
j vbz dt n1 pp-f d np2, r-crq vvb pno12 p-acp n2 pp-f d n2, av po12 n2 n1 dt n1, vvg cc vvg j n2 pp-f d n2:
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all this is the Abundance of the Seas.
all this is the Abundance of the Seas.
d d vbz dt n1 pp-f dt n2.
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And wee inhabiting these Countries of Great Britaine and Ireland, being Ilanders, and lying in the Sea,
And we inhabiting these Countries of Great Britain and Ireland, being Islanders, and lying in the Sea,
cc pns12 vvg d n2 pp-f j np1 cc np1, vbg n2, cc vvg p-acp dt n1,
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as Tyrus sometimes did, do much depend vpon the Seas, for our store of many necessaries.
as Tyre sometime did, do much depend upon the Seas, for our store of many necessaries.
c-acp np1 av vdd, vdb av-d vvi p-acp dt n2, p-acp po12 n1 pp-f d n2-j.
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This moat which the hand of God hath digged about our Lands, this girdle of great waters, wherewith hee hath surrounded vs, doeth bring vs also abundance of strength, that we may say of our God, hee husbandeth and tilleth the Seas for our vse,
This moat which the hand of God hath dug about our Lands, this girdle of great waters, wherewith he hath surrounded us, doth bring us also abundance of strength, that we may say of our God, he husbandeth and Tilleth the Seas for our use,
d n1 r-crq dt n1 pp-f np1 vhz vvn p-acp po12 n2, d n1 pp-f j n2, c-crq pns31 vhz vvn pno12, vdz vvi pno12 av n1 pp-f n1, cst pns12 vmb vvi pp-f po12 n1, pns31 vvz cc vvz dt n2 p-acp po12 n1,
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for our profit, for our pleasure, and for our defence, And I hope there is none amongest vs,
for our profit, for our pleasure, and for our defence, And I hope there is none amongst us,
p-acp po12 n1, p-acp po12 n1, cc p-acp po12 n1, cc pns11 vvb a-acp vbz pix p-acp pno12,
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so vnthankefull, but he will confesse, that as the wisedome and power of the Almightie: euen so, the gracious prouidence of God, is, That Spirit which mooueth vpon our waters:
so unthankful, but he will confess, that as the Wisdom and power of the Almighty: even so, the gracious providence of God, is, That Spirit which moveth upon our waters:
av j, cc-acp pns31 vmb vvi, cst p-acp dt n1 cc n1 pp-f dt j-jn: av av, dt j n1 pp-f np1, vbz, cst n1 r-crq vvz p-acp po12 n2:
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so great is the extent of mans domination, not limited on the drie groūd, but spread on the deeps.
so great is the extent of men domination, not limited on the dry ground, but spread on the deeps.
av j vbz dt n1 pp-f ng1 n1, xx vvn p-acp dt j n1, cc-acp vvd p-acp dt n2-jn.
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They who take vse of these benefits of God, and taste of the abundance of the Sea, must either aduenture their persons,
They who take use of these benefits of God, and taste of the abundance of the Sea, must either adventure their Persons,
pns32 r-crq vvb vvi pp-f d n2 pp-f np1, cc n1 pp-f dt n1 pp-f dt n1, vmb av-d vvi po32 n2,
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or their goods, to fetch in this plenty there will be expected from them, very great industrie.
or their goods, to fetch in this plenty there will be expected from them, very great industry.
cc po32 n2-j, pc-acp vvi p-acp d n1 a-acp vmb vbi vvn p-acp pno32, av j n1.
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This earth on which wee liue without culture, and much paines of the Husband-man, yeeldeth nothing but the curse of weedes,
This earth on which we live without culture, and much pains of the Husbandman, yields nothing but the curse of weeds,
d n1 p-acp r-crq pns12 vvb p-acp n1, cc d n2 pp-f dt n1, vvz pix cc-acp dt n1 pp-f n2,
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and great is his trauell that diggeth or ploweth vp the furrows thereof.
and great is his travel that diggeth or ploweth up the furrows thereof.
cc j vbz po31 n1 cst vvz cc vvz a-acp dt n2 av.
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The Sea-man tasteth of the abundance of the Sea, but he earneth it with much losse of his rest, with many fearefull conflicts with winde and water,
The Seaman tasteth of the abundance of the Sea, but he earneth it with much loss of his rest, with many fearful conflicts with wind and water,
dt n1 vvz pp-f dt n1 pp-f dt n1, cc-acp pns31 vvz pn31 p-acp d n1 pp-f po31 n1, p-acp d j n2 p-acp n1 cc n1,
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and oftentimes, with the present horrour euen of visible death. So neither Land nor Sea feedeth the idle, both of them say nay to such,
and oftentimes, with the present horror even of visible death. So neither Land nor Sea feeds the idle, both of them say nay to such,
cc av, p-acp dt j n1 av pp-f j n1. av dx n1 ccx n1 vvz dt j, d pp-f pno32 vvb uh-x p-acp d,
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as would eate, and would not worke.
as would eat, and would not work.
c-acp vmd vvi, cc vmd xx vvi.
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Yet there is a worke, and trauell to fetch in by Sea transmarine abundance, and this is much in vse now:
Yet there is a work, and travel to fetch in by Sea transmarine abundance, and this is much in use now:
av pc-acp vbz dt n1, cc n1 pc-acp vvi p-acp p-acp n1 j n1, cc d vbz av-d p-acp n1 av:
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it is by Sea-theeuing and piracie, illis robur & aes triplex:
it is by Sea-theeuing and piracy, illis robur & aes triplex:
pn31 vbz p-acp j cc n1, fw-la fw-la cc zz fw-la:
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Surely their hearts are more hard then Adamant, who trauelling in the continual fight of death, and hell.
Surely their hearts Are more hard then Adamant, who travelling in the continual fight of death, and hell.
av-j po32 n2 vbr av-dc j cs n1, r-crq vvg p-acp dt j n1 pp-f n1, cc n1.
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Dauid saith of their Sea-tosses vp to heauen, and downe to hell; David Says of their Sea-tosses up to heaven, and down to hell;
np1 vvz pp-f po32 j a-acp p-acp n1, cc a-acp p-acp n1;
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the Sea opening vpon them like a graue, and their ships seeming to them but Coffins, in which they goe downe quicke into the deepes:
the Sea opening upon them like a graven, and their ships seeming to them but Coffins, in which they go down quick into the deeps:
dt n1 vvg p-acp pno32 av-j dt n1, cc po32 n2 vvg p-acp pno32 p-acp n2, p-acp r-crq pns32 vvb a-acp av-j p-acp dt n2-jn:
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who hauing in continuall sight, not the ordinary works of God, but his wonders:
who having in continual sighed, not the ordinary works of God, but his wonders:
r-crq vhg p-acp j n1, xx dt j n2 pp-f np1, cc-acp po31 n2:
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and seeing the right hand of God armed against them, yet doe not feare to dare the Almighty with their profest rebellions, both against God, who hath giuen a contrarie law,
and seeing the right hand of God armed against them, yet do not Fear to Dare the Almighty with their professed rebellions, both against God, who hath given a contrary law,
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and against their neighbors, whose liues and goods, thou oughtest, by the law of true charitie to tender,
and against their neighbours, whose lives and goods, thou Ought, by the law of true charity to tender,
cc p-acp po32 n2, rg-crq n2 cc n2-j, pns21 vmd2, p-acp dt n1 pp-f j n1 pc-acp vvi,
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and preserue to the benefit of their brethren, as carefully, as their owne to their proper vse:
and preserve to the benefit of their brothers, as carefully, as their own to their proper use:
cc vvi p-acp dt n1 pp-f po32 n2, c-acp av-j, c-acp po32 d p-acp po32 j n1:
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and against the mercifull loane of the creatures, the Sea, and windes, and shipping lent to vs by our Maker, to make vs more able to doe him seruice,
and against the merciful loan of the creatures, the Sea, and winds, and shipping lent to us by our Maker, to make us more able to do him service,
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and to be more comfortable one to another.
and to be more comfortable one to Another.
cc pc-acp vbi av-dc j pi p-acp n-jn.
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These gather in the abundance of the Seas, and ingrosse the gatherings of their brethren, bought with the dear hazard of their liues, and with many sorrowfull sufferings.
These gather in the abundance of the Seas, and engross the gatherings of their brothers, bought with the dear hazard of their lives, and with many sorrowful sufferings.
np1 vvb p-acp dt n1 pp-f dt n2, cc vvb dt n2 pp-f po32 n2, vvn p-acp dt j-jn n1 pp-f po32 n2, cc p-acp d j n2.
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Let me deliuer my opinion and thoughts concerning these men, as I hold no life on earth that hath liberty,
Let me deliver my opinion and thoughts Concerning these men, as I hold no life on earth that hath liberty,
vvb pno11 vvi po11 n1 cc n2 vvg d n2, c-acp pns11 vvb dx n1 p-acp n1 cst vhz n1,
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so ful of gall, as is the Sea mans, nor any goods more dearly bought then what he fetcheth from far:
so full of Gall, as is the Sea men, nor any goods more dearly bought then what he Fetches from Far:
av j pp-f n1, c-acp vbz dt n1 vvz, ccx d n2-j av-dc av-jn vvn av r-crq pns31 vvz p-acp av-j:
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so I hold no theft so mischieuous, as to rob him, to strip him out of the fruits of his great labours, to take his victualls from him,
so I hold no theft so mischievous, as to rob him, to strip him out of the fruits of his great labours, to take his victuals from him,
av pns11 vvb dx n1 av j, c-acp pc-acp vvi pno31, pc-acp vvi pno31 av pp-f dt n2 pp-f po31 j n2, pc-acp vvi po31 n2 p-acp pno31,
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and to spoile him of his munition:
and to spoil him of his munition:
cc pc-acp vvi pno31 pp-f po31 n1:
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it is all life blood, that is so taken away, and no robber can deserue more seueritie of iustice, then the pirate doth.
it is all life blood, that is so taken away, and no robber can deserve more severity of Justice, then the pirate does.
pn31 vbz d n1 n1, cst vbz av vvn av, cc dx n1 vmb vvi dc n1 pp-f n1, cs dt n1 vdz.
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In this woorld I may safely, and I iustly doe wish it; Let there be iudgement without mercy to him that sheweth no mercie.
In this world I may safely, and I justly do wish it; Let there be judgement without mercy to him that shows no mercy.
p-acp d n1 pns11 vmb av-j, cc pns11 av-j vdb vvi pn31; vvb pc-acp vbi n1 p-acp n1 p-acp pno31 cst vvz dx n1.
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Therefore let Almightie God and man punish such in this world, that God may saue their soules in the world to come.
Therefore let Almighty God and man Punish such in this world, that God may save their Souls in the world to come.
av vvb j-jn np1 cc n1 vvi d p-acp d n1, cst np1 vmb vvi po32 n2 p-acp dt n1 pc-acp vvi.
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The second.
The second.
dt ord.
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1 Hidden. In the next place wee considered, that God hath buried treasures in the Sands:
1 Hidden. In the next place we considered, that God hath buried treasures in the Sands:
crd vvn. p-acp dt ord n1 pns12 vvd, cst np1 vhz vvn n2 p-acp dt n2:
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And no doubt but Sea and Land haue yet a plentifull store of riches vndiscouered to man:
And no doubt but Sea and Land have yet a plentiful store of riches undiscovered to man:
cc dx n1 p-acp n1 cc n1 vhb av dt j n1 pp-f n2 j p-acp n1:
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Some may aske, were not all these things created for the vse of man? how is it then that man hath them not?
some may ask, were not all these things created for the use of man? how is it then that man hath them not?
d vmb vvi, vbdr xx d d n2 vvn p-acp dt n1 pp-f n1? q-crq vbz pn31 av cst n1 vhz pno32 xx?
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To this our answer is, that God is not pleased to let vs haue all those things in sight, both out out of his iustice, and out of his wisedome.
To this our answer is, that God is not pleased to let us have all those things in sighed, both out out of his Justice, and out of his Wisdom.
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For the iustice of God heerein we may behold the strength of Adams curse vpon his posteritie:
For the Justice of God herein we may behold the strength of Adams curse upon his posterity:
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Thou shalt eate thy bread in the sweate of thy face: God will put man to the paine, to seek out for this treasure:Thou shalt eat thy bred in the sweat of thy face: God will put man to the pain, to seek out for this treasure:
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he loueth not that man should eate the bread of idlenesse; labour may be called Sacramentum maledictionis humanae, euen the sacramentall signe of mans curse;
he loves not that man should eat the bred of idleness; labour may be called Sacramentum maledictionis humanae, even the sacramental Signen of men curse;
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it putteth vs in minde of our sinne, and still calleth vpon vs to take heede,
it putteth us in mind of our sin, and still calls upon us to take heed,
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lest some worse thing fall out against vs. Man (saith the Prophet) goeth forth to worke, and to his labour til the euening:
lest Some Worse thing fallen out against us Man (Says the Prophet) Goes forth to work, and to his labour till the evening:
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the Sea-man doth hold it out often from morning to morning, hee cannot call the night his sleeping time,
the Seaman does hold it out often from morning to morning, he cannot call the night his sleeping time,
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but in the worst of weather, when all ashoare hide themselues from the furie of a storme, hee must beare the violence and rage thereof, in the darkest night he must say to his eyes, close not,
but in the worst of weather, when all ashore hide themselves from the fury of a storm, he must bear the violence and rage thereof, in the Darkest night he must say to his eyes, close not,
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and to the remples of his head, take you no rest.
and to the remples of his head, take you no rest.
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Thus hath the iustice of God set man aworke, hiding these treasures out of sight, to put vs to paines to finde them:
Thus hath the Justice of God Set man awork, hiding these treasures out of sighed, to put us to pains to find them:
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and how many be there of our brethren, who haue put their liues and their little All, that they haue, into one aduenture, in one Bottome, casting all vpon the prouidence of God, to trauel his paths in the Seas,
and how many be there of our brothers, who have put their lives and their little All, that they have, into one adventure, in one Bottom, casting all upon the providence of God, to travel his paths in the Seas,
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and to search forren Sands for these hidden treasures. O that we were wise to vnderstand this!
and to search foreign Sands for these hidden treasures. Oh that we were wise to understand this!
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and to behold the riches of the mercie and loue of God to vs;
and to behold the riches of the mercy and love of God to us;
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he hath hid our temporal treasures, but hath opened to vs our spiritual riches, the treasures of grace are not kept vnder locke & key, the light of his countenance is not hid vnder a bushell:
he hath hid our temporal treasures, but hath opened to us our spiritual riches, the treasures of grace Are not kept under lock & key, the Light of his countenance is not hid under a bushel:
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Hee spake the word, & ther were multitudes of Preachers: He spoke the word, & there were Multitudes of Preachers:
pns31 vvd dt n1, cc a-acp vbdr n2 pp-f n2:
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he hath giuen vs his word, verbum faciens, in our creation, a making word, verbum loquens, in the mouth of all his Prophets, which haue been since the world began, a speaking word:
he hath given us his word, verbum Faciens, in our creation, a making word, verbum Speaking, in the Mouth of all his prophets, which have been since the world began, a speaking word:
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verbum factum a word made for vs, euen his Son, Iesus Christ manifested in the flesh:verbum factum a word made for us, even his Son, Iesus christ manifested in the Flesh:
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verbum scriptū, a word writtē for vs, which he hath left to his church.verbum scriptū, a word written for us, which he hath left to his Church.
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Neither is it beyond the seas, that we should say, who shall goe ouer the Sea for vs, Neither is it beyond the Seas, that we should say, who shall go over the Sea for us,
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and bring it to vs, and cause vs to heare it, that we may do it.
and bring it to us, and cause us to hear it, that we may do it.
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But the Word is very neere vnto thee, euen in thy mouth, and in thy hart to do it. But the Word is very near unto thee, even in thy Mouth, and in thy heart to do it.
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And Christ bids, Search the Scriptures, for in thē you thinke to haue eternall life.
And christ bids, Search the Scriptures, for in them you think to have Eternal life.
cc np1 vvz, vvb dt n2, c-acp p-acp pno32 pn22 vvb pc-acp vhi j n1.
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The word that is neare to vs let vs search, the most feare we haue, is, of the word brought from farre,
The word that is near to us let us search, the most Fear we have, is, of the word brought from Far,
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and of religion that is imported in strangers Bottoms.
and of Religion that is imported in Strangers Bottoms.
cc pp-f n1 cst vbz vvn p-acp n2 n2.
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Thus God that opens his hand in spirituall graces, inhearteth it in temporall, so that these are hidden and our industry exacted to seeke them out: yet a promise is annexed: Seeke and yee shall find:
Thus God that Opens his hand in spiritual graces, inhearteth it in temporal, so that these Are hidden and our industry exacted to seek them out: yet a promise is annexed: Seek and ye shall find:
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Yea a caution is prefixed, Seek first the kingdome of God.
Yea a caution is prefixed, Seek First the Kingdom of God.
uh dt n1 vbz vvn, vvb ord dt n1 pp-f np1.
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God is a great hider, for euen in spirituall fauors, our faith beholdeth many things vnseene:
God is a great hider, for even in spiritual favors, our faith beholdeth many things unseen:
np1 vbz dt j av, c-acp av p-acp j n2, po12 n1 vvz d n2 j:
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and we see in Anigmate, in a darke saying ▪ and wee know but in part.
and we see in Anigmate, in a dark saying ▪ and we know but in part.
cc pns12 vvb p-acp n1, p-acp dt j n-vvg ▪ cc pns12 vvb cc-acp p-acp n1.
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There is a great measure of louing kindnesse, which God hath laied vp for them that feare him, beside that which he hath done before the sonnes of men.
There is a great measure of loving kindness, which God hath laid up for them that Fear him, beside that which he hath done before the Sons of men.
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But where are the treasures here mentioned? 2 Hid in the Sand. This concealement, hiding riches in Sand, is;
But where Are the treasures Here mentioned? 2 Hid in the Sand. This concealment, hiding riches in Sand, is;
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1 Paruum in magno: A little hidden in a great deale, the Sands are infinite, great treasures are hardly found:
1 Paruum in magno: A little hidden in a great deal, the Sands Are infinite, great treasures Are hardly found:
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if hidden in them, this requireth a great search and industry.
if hidden in them, this requires a great search and industry.
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The veine and rich thread of gold in the earth is but little, yet it discourageth not men,
The vein and rich thread of gold in the earth is but little, yet it Discourageth not men,
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for it to digge deepe, and to remooue great quantities of earth, to discouer it, and to bring it forth.
for it to dig deep, and to remove great quantities of earth, to discover it, and to bring it forth.
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But indeede such are all the comforts of life: Dij omnia vendunt laboribus: God selleth men his treasures for their labours.
But indeed such Are all the comforts of life: Dij omnia vendunt laboribus: God Selleth men his treasures for their labours.
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2 It is Pretiosum in vili, in vile sands are hidden pretious treasures;
2 It is Pretiosum in vili, in vile sands Are hidden precious treasures;
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and it teacheth how these riches of the world are to be valued, their Maker thinketh the sands treasuries good enough for them.
and it Teaches how these riches of the world Are to be valued, their Maker Thinketh the sands treasuries good enough for them.
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Whereas foolish man ouerweeneth them so much, as to thinke Cor Cordis, the in most chamber of his heart a place, scarce good enough, to lay vp the loue of these things:
Whereas foolish man overweeneth them so much, as to think Cor Cordis, the in most chamber of his heart a place, scarce good enough, to lay up the love of these things:
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ô that we would take notice where our God disposeth of these things, Dust in dust.
o that we would take notice where our God Disposeth of these things, Dust in dust.
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3 It is Incertum diuitiarum; these bee discouered to be vncertaine riches:
3 It is Incertum diuitiarum; these be discovered to be uncertain riches:
crd pn31 vbz fw-la fw-la; d vbi vvn pc-acp vbi j n2:
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ô trust not in vncertain riches, you are vnsure to find thē, they be hid, the foundation of them is sands,
o trust not in uncertain riches, you Are unsure to find them, they be hid, the Foundation of them is sands,
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& sands by the sea, subiect to the wash and remoue of the waterbreach, he builds on sands that trusteth them.
& sands by the sea, Subject to the wash and remove of the waterbreach, he builds on sands that Trusteth them.
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4 It is Fructus in sterili, Fruite in a barren soyle: For of the sand it is said, Pluuium recipi, & fructum non facit:
4 It is Fructus in sterili, Fruit in a barren soil: For of the sand it is said, Pluuium recipi, & Fruit non facit:
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yet here hath God hidden treasure for vs, so gratiously turning all to our vse, and benefite:
yet Here hath God hidden treasure for us, so graciously turning all to our use, and benefit:
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Onely man is a barren soyle, he bringeth forth no fruit; and worse then these sands, for hee hath no treasure hidden in his nature.
Only man is a barren soil, he brings forth no fruit; and Worse then these sands, for he hath no treasure hidden in his nature.
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Onely some rich men are like these sands, that hide and heape vp much treasure, yet neither bring forth any fruite, nor shew it;
Only Some rich men Are like these sands, that hide and heap up much treasure, yet neither bring forth any fruit, nor show it;
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except the wash of the sea, some troubles of life, discouer it. Let the good seruants of God take comfort of this;
except the wash of the sea, Some Troubles of life, discover it. Let the good Servants of God take Comfort of this;
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that God is so rich in his mercies, and hath so enabled all creatures to the seruice of man, that the barren sands of the sea shall bee their store-houses, of rich treasures, to retaine their wants.
that God is so rich in his Mercies, and hath so enabled all creatures to the service of man, that the barren sands of the sea shall be their storehouses, of rich treasures, to retain their Wants.
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3 Moses blesseth Zebulun with these things: In which obserue:
3 Moses Blesses Zebulun with these things: In which observe:
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first, that no Tribe nor people doe better deserue to haue hidden treasures reuealed to them then the Mariners.
First, that no Tribe nor people do better deserve to have hidden treasures revealed to them then the Mariners.
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Reuben is safe in the noise of the bleating of his Lambes. Issachar takes his rest in his tents.Reuben is safe in the noise of the bleating of his Lambs. Issachar Takes his rest in his tents.
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These men depriue themselues of the ease, and plenty, and pleasure of the earth, & endure all weathers:
These men deprive themselves of the ease, and plenty, and pleasure of the earth, & endure all weathers:
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yet for al this Moses doth wish these treasures to thē as Gods blessings, and not as the deseruings of their pains.
yet for all this Moses does wish these treasures to them as God's blessings, and not as the deservings of their pains.
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They deserue of them that set them aworke, but not of God, and therefore let them esteeme the fruits of their labours, the free fauours, and blessings of the Almightie:
They deserve of them that Set them awork, but not of God, and Therefore let them esteem the fruits of their labours, the free favours, and blessings of the Almighty:
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that this consideration may both make them more thankefull, for the receipt, and lesse wastefull in the expense of these gettings:
that this consideration may both make them more thankful, for the receipt, and less wasteful in the expense of these gettings:
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For is it not pittie, that Gods good treasures should be profusely squandered, which hee had so carefully hidden.
For is it not pity, that God's good treasures should be profusely squandered, which he had so carefully hidden.
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And that is to turne the good blessing of God into a curse. 2. Note in the Phrase heere vsed:
And that is to turn the good blessing of God into a curse. 2. Note in the Phrase Here used:
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They shall sucke: The tendernesse of God to his seruants, of whom Dauid saith, As a father hath pitty on his children, They shall suck: The tenderness of God to his Servants, of whom David Says, As a father hath pity on his children,
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so shall the Lord haue compassion on all them that feare him. so shall the Lord have compassion on all them that Fear him.
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Here hee putteth out his children to nurse, to the Sea, and this is a boysterous and rough nurse,
Here he putteth out his children to nurse, to the Sea, and this is a boisterous and rough nurse,
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but her milke is abundance: to the Sands, and this seemeth a dry and barren nurse,
but her milk is abundance: to the Sands, and this seems a dry and barren nurse,
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but her milke is Treasures. Thus are we all in this life like children at the breast, to be fedde,
but her milk is Treasures. Thus Are we all in this life like children At the breast, to be fed,
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and it is the gracious goodnesse of God to vs, that when we begge of him nothing but panem quotidianum: Daily bread, he giueth vs abundance, and enricheth vs with treasures.
and it is the gracious Goodness of God to us, that when we beg of him nothing but Bread quotidian: Daily bred, he gives us abundance, and enricheth us with treasures.
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This is the reward (my Brethren) of your Labours, in your lawfull vocation:
This is the reward (my Brothers) of your Labours, in your lawful vocation:
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let the Giuer of euery good and perfect gift be pleased to fraight you with this abundance, and with these Treasures.
let the Giver of every good and perfect gift be pleased to fraught you with this abundance, and with these Treasures.
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But do not you withhold Gods Custome from him, the humble and deuout thankes-giuings of your hearts,
But do not you withhold God's Custom from him, the humble and devout thanksgivings of your hearts,
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and voyces, the calues of your lippes to his praise:
and voices, the calves of your lips to his praise:
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so shall you, by his fauour, make many rich returnes, and God shall giue vnto you the Blessing of peace. Laus Deo.
so shall you, by his favour, make many rich returns, and God shall give unto you the Blessing of peace. Laus God
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Zebuluns Blessing: The third Sermon.
Zebuluns Blessing: The third Sermon.
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PSAL. 37. 5. Commit thy way to the Lord, and trust in him, and he shall bring it to passe.
PSALM 37. 5. Commit thy Way to the Lord, and trust in him, and he shall bring it to pass.
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THESE words leade vs into foure especiall Considerations, fitte for the occasion of this meeting: 1 That the Sonnes of men haue their wayes, that is, their vocation, wherein they must walke [ Thy way. ] 2 That true Christians,
THESE words lead us into foure especial Considerations, fit for the occasion of this meeting: 1 That the Sons of men have their ways, that is, their vocation, wherein they must walk [ Thy Way. ] 2 That true Christians,
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euen all the faithfull Seruants of God, in these their wayes, cast their care vpon God, vsing the means,
even all the faithful Servants of God, in these their ways, cast their care upon God, using the means,
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but depending vpon God for the successe: [ Commit to the Lord. ] 3 That they doe this meerely out of faith,
but depending upon God for the success: [ Commit to the Lord. ] 3 That they do this merely out of faith,
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and trust in God, not out of presumption, or idlenesse [ and trust in him. ] 4 That this is done with good successe,
and trust in God, not out of presumption, or idleness [ and trust in him. ] 4 That this is done with good success,
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and most happy reward of faith: For [ hee shall bring it to passe. ]
and most happy reward of faith: For [ he shall bring it to pass. ]
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Of the first, that is, The wayes of men.
Of the First, that is, The ways of men.
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Almighty God that gaue a being to the sonnes of men, and wrote in the hearts of men, a Law of Nature, did not suffer his reasonable part to be so much decayed in the ruines of our first Parents,
Almighty God that gave a being to the Sons of men, and wrote in the hearts of men, a Law of Nature, did not suffer his reasonable part to be so much decayed in the ruins of our First Parents,
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but that men, so soone as they grew vp to the vnderstanding of themselues, beganne to bethinke themselues of,
but that men, so soon as they grew up to the understanding of themselves, began to bethink themselves of,
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and shortly to apply themselues to meanes of promising likeliehoode to giue them maintenance. God gaue this light first, who turned Adam out of Paradise, to till the earth,
and shortly to apply themselves to means of promising likeliehoode to give them maintenance. God gave this Light First, who turned Adam out of Paradise, to till the earth,
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and solde the sonnes of men, the fruits of the earth for the sweat of their browes.
and sold the Sons of men, the fruits of the earth for the sweat of their brows.
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This made Adams sonnes, and childrens children fall to worke, Iubal in Tents, Iubal in Musicke, Tubalcain in Brasse and Iron.
This made Adams Sons, and Children's children fallen to work, Iubal in Tents, Iubal in Music, Tubalcain in Brass and Iron.
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Thus was the world kept in breath, thus were wants supplyed, and thus were many excellent things deuised daily.
Thus was the world kept in breath, thus were Wants supplied, and thus were many excellent things devised daily.
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All these be the wayes of man, the seuerall imployments in this life: Issachar for Burthens, Zebulun an Hauen for Shippes:
All these be the ways of man, the several employments in this life: Issachar for Burdens, Zebulun an Haven for Ships:
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some trauailing vpon the Land, some vpon the great Waters. In all these we behold;
Some travailing upon the Land, Some upon the great Waters. In all these we behold;
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1. That God who maketh vs, leaueth vs not so, but being created, hee taketh care to dispose of vs also in the world:
1. That God who makes us, Leaveth us not so, but being created, he Takes care to dispose of us also in the world:
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wee doe not come vnder the tree of Fortune, (as it pleaseth the Painter to set it foorth) to take such choice as befalleth vs,
we do not come under the tree of Fortune, (as it Pleases the Painter to Set it forth) to take such choice as befalls us,
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but God propoundeth vnto vs our course of life, and frameth our likings to it, so that wee giue it the name of Vocation, because God calleth vs vnto it.
but God propoundeth unto us our course of life, and frameth our likings to it, so that we give it the name of Vocation, Because God calls us unto it.
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This is giuen vs in precept; Let euery man abide in that calling wherein hee was called.
This is given us in precept; Let every man abide in that calling wherein he was called.
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: Cor. 7. 20. And there is a gracious promise;: Cor. 7. 20. And there is a gracious promise;
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Hee shall giue his Angells charge ouer thee, to keepe thee [ in all thy wayes. He shall give his Angels charge over thee, to keep thee [ in all thy ways.
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] This the Diuell skipt in the quotation of this Scripture, when he tempted our Lord, that it might giue vs hope,
] This the devil skipped in the quotation of this Scripture, when he tempted our Lord, that it might give us hope,
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euen when we are out of our wayes, and doe things without the warrant of a lawfull calling.
even when we Are out of our ways, and do things without the warrant of a lawful calling.
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If you be in any euill way, assure your selues, that you are out of your way;
If you be in any evil Way, assure your selves, that you Are out of your Way;
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for yee are not called by God to vncleanenesse, but to holinesse, 1. Thessal. 4. 7. Therefore, whosoeuer liue heere by vnlawfull meanes, vniustifiable by the word of God, are all out of their way;for ye Are not called by God to uncleanness, but to holiness, 1. Thessal. 4. 7. Therefore, whosoever live Here by unlawful means, unjustifiable by the word of God, Are all out of their Way;
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and the faster they goe, the further they flee from grace and glorie.
and the faster they go, the further they flee from grace and glory.
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2. Wee may inferre properly, that if God dispose men in all lawfull callings, he doth enable so many as he doth dispose with vnderstanding, iudgement,
2. we may infer properly, that if God dispose men in all lawful callings, he does enable so many as he does dispose with understanding, judgement,
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and discretion in some suitable measure, to the businesse of that calling. For waies do imply walking:
and discretion in Some suitable measure, to the business of that calling. For ways do imply walking:
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So he filleth Bezaleel, and Ahaliab with his Spirit to carue in wood, and brasse, and for all curious needle-worke.
So he fills Bezaleel, and Ahaliab with his Spirit to carve in wood, and brass, and for all curious needlework.
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So that a naturall indisposition to such a course of life, or a naturall vnfitnes in vs,
So that a natural indisposition to such a course of life, or a natural unfitness in us,
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for it, is a great argument to discouer our vndertaking such a trade or profession;
for it, is a great argument to discover our undertaking such a trade or profession;
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for it is via: but not via tua: it is a good profession, but not thy profession.
for it is via: but not via tua: it is a good profession, but not thy profession.
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Surely, the Lord faileth not them that do go aright: hee maketh their feete like vnto Hindes feete.
Surely, the Lord Faileth not them that do go aright: he makes their feet like unto Hinds feet.
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Hee prepareth their way, and enableth them in their expedition, and facilitateth their iourney.
He Prepareth their Way, and enableth them in their expedition, and facilitateth their journey.
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3. This painefull varietie of industrious professions in the life of man, serueth to shew vs the reward of sinne,
3. This painful variety of Industria professions in the life of man, serveth to show us the reward of sin,
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for sinne did put vs to all this paines, and neede found out Sciences, and Artes:
for sin did put us to all this pains, and need found out Sciences, and Arts:
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this differs much from the pleasing exercise of Adam, in the state of Innocencie, which was, to walke the Garden of Eden, and to dresse that.
this differs much from the pleasing exercise of Adam, in the state of Innocence, which was, to walk the Garden of Eden, and to dress that.
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For hee could haue found himselfe worke in that Garden, in the experience of many naturall Conclusions, whereof hee had the theorie and contemplation, in the perfection of his Image,
For he could have found himself work in that Garden, in the experience of many natural Conclusions, whereof he had the theory and contemplation, in the perfection of his Image,
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but now by sinne expulsed thence, hee was put into a courser and homelier seruice. Thank sinne for the trauell of your whole life:
but now by sin Expulsed thence, he was put into a courser and homelier service. Thank sin for the travel of your Whole life:
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and when you groane vnder wearie burdens, and feele the tedious length of painefull iournies, cry peccavi: for that hath brought vpon thee all this.
and when you groan under weary burdens, and feel the tedious length of painful journeys, cry peccavi: for that hath brought upon thee all this.
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4 Let vs thanke our God, who hath by these our callings, set vs into a course:
4 Let us thank our God, who hath by these our callings, Set us into a course:
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first, of thrift, both to relieue our necessities, & to gather something for posteritie:
First, of thrift, both to relieve our necessities, & to gather something for posterity:
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secondly, of charitie to supply the wants of our needy brethren, whom God hath cast vpon our charity,
secondly, of charity to supply the Wants of our needy brothers, whom God hath cast upon our charity,
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& for whom we must labour: thirdly, of policie, to support the Common-wealth, in which we liue:
& for whom we must labour: Thirdly, of policy, to support the Commonwealth, in which we live:
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For the Plough helpeth to support the Crowne, and all lawfull vocations haue as a particular & priuate gaine to the industrious agents themselues,
For the Plough Helpeth to support the Crown, and all lawful vocations have as a particular & private gain to the Industria agents themselves,
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so also a most profitable resultance to the Common-wealth.
so also a most profitable resultance to the Commonwealth.
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In which kinde the Merchant and the Mariner haue their speciall right done them, to be esteemed men working bono publico, for the common good.
In which kind the Merchant and the Mariner have their special right done them, to be esteemed men working Bono Publico, for the Common good.
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They that plow the sea for an haruest, and goe to a people whose language they vnderstand not, to vent the ouer-plus of our plentie:
They that blow the sea for an harvest, and go to a people whose language they understand not, to vent the overplus of our plenty:
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and to import into these Dominions, the rich exchange of forraine commodities:
and to import into these Dominions, the rich exchange of foreign commodities:
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these giue much content at home and abroad, and diuide the benefit of their labours amongest vs, and our neyghbours:
these give much content At home and abroad, and divide the benefit of their labours amongst us, and our neighbours:
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the fruits whereof are these two, Riches, and Peace. 5 Let the name of a way giuen to our calling, set vs a going.
the fruits whereof Are these two, Riches, and Peace. 5 Let the name of a Way given to our calling, Set us a going.
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Wayes are not for sitting or standing, or lying, for eating, or sleeping, but properly for going:
Ways Are not for sitting or standing, or lying, for eating, or sleeping, but properly for going:
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And let vs walke in these wayes, not as Fooles, but as Wise, not in surffeting and drunkennesse:
And let us walk in these ways, not as Fools, but as Wise, not in surfeiting and Drunkenness:
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For that turneth men into beasts:
For that turns men into beasts:
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not in wantonnesse, for that softneth the hard temper of validitie, and melteth magnanimitie ▪ and high spirites into basenesse:
not in wantonness, for that softeneth the hard temper of validity, and melts magnanimity ▪ and high spirits into baseness:
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not in couetousnesse, for that maketh vs Idolaters, to giue our Golde the honour which is onelie due to him that hath made both it and vs also:
not in covetousness, for that makes us Idolaters, to give our Gold the honour which is only due to him that hath made both it and us also:
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Not in pride, for that robbeth vs of our selues, and maketh vs our owne Idoles:
Not in pride, for that robbeth us of our selves, and makes us our own Idols:
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not in enuy, for that maketh vs fall when others rise:
not in envy, for that makes us fallen when Others rise:
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not in contention, for that armeth the right hand against the left, and teacheth the teeth to bite the tongue:
not in contention, for that armeth the right hand against the left, and Teaches the teeth to bite the tongue:
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not in idlenesse, for that is the rust of Vertue: not in disobedience to Superiours, for that is Anarchie and confusion:
not in idleness, for that is the rust of Virtue: not in disobedience to Superiors, for that is Anarchy and confusion:
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not in disobedience to God, for that is theomachy and rebellion:
not in disobedience to God, for that is theomachy and rebellion:
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and if thou doe fall into any of these wayes, thou arte not in the way, wherein of right thou oughtest to walke.
and if thou do fallen into any of these ways, thou art not in the Way, wherein of right thou Ought to walk.
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There was a rich yong man and a Ruler, (for so the Euangelists doe expresse him) who fearing that hee went not in the right way, came running with all speede in his body,
There was a rich young man and a Ruler, (for so the Evangelists do express him) who fearing that he went not in the right Way, Come running with all speed in his body,
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and with as much zeale in affection:
and with as much zeal in affection:
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and kneeling with humilitie and reuerence in outward gesture, demannded of IESVS CHRIST, Maister, what shall I doe thay I may inherite life euerlasting?
and kneeling with humility and Reverence in outward gesture, demanded of JESUS CHRIST, Master, what shall I do they I may inherit life everlasting?
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Let him be our example, seeing wee must needs walke, let vs goe to IESVS CHRIST to enquire the way.
Let him be our Exampl, seeing we must needs walk, let us go to JESUS CHRIST to inquire the Way.
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I am the way (saith hee) and no man goeth to the Father but by me. I am the Way (Says he) and no man Goes to the Father but by me.
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They that make their owne reason and vnderstanding, or their owne appetite and will, the Bynosure or Pole-star, by which they stiere their course, in this Mediterrane Sea of humane life.
They that make their own reason and understanding, or their own appetite and will, the Bynosure or Polestar, by which they stiere their course, in this Mediterrane Sea of humane life.
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They that sound their deapth with their owne lead, their owne leaden and mis-led iudgement:
They that found their depth with their own led, their own leaden and misled judgement:
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they that fill their sailes with the gale of popular breath, and haue no better Anchors then earthly hopes,
they that fill their sails with the gale of popular breath, and have no better Anchors then earthly hope's,
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nor truer Compasse then humane fore ▪ cast, wonder not if they founder in the Sea,
nor truer Compass then humane before ▪ cast, wonder not if they founder in the Sea,
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or wracke in the hauen where they thinke to sing Welcome home.
or wrack in the Haven where they think to sing Welcome home.
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6 The name of Wayes here vsed, admonisheth vs, that wee are farre from home, we are in via, trauelling home-ward, let the hope of homecheere, the tedious passages of our weary pilgrimage heere on earth:
6 The name of Ways Here used, Admonisheth us, that we Are Far from home, we Are in via, travelling homeward, let the hope of homecheere, the tedious passages of our weary pilgrimage Here on earth:
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and let the name of a waie, put vs out of desire to build Tabernacles heere,
and let the name of a Way, put us out of desire to built Tabernacles Here,
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or to seeke residence where wee haue but our passage.
or to seek residence where we have but our passage.
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2 We must commit these wayes to God. Devolve te super Iehovam: Cast thy selfe vpon God;
2 We must commit these ways to God. Devolve te super Iehovam: Cast thy self upon God;
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it is as much as, Cast your care vpon God:
it is as much as, Cast your care upon God:
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it is a Precept much vrged by our Sauiour, in his Sermon vpon the Mount, that wee should not bee too solicitous for the things belonging to this life. Many arguments are there vrged:
it is a Precept much urged by our Saviour, in his Sermon upon the Mount, that we should not be too solicitous for the things belonging to this life. Many Arguments Are there urged:
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Consider, 1 The power of God, who can prouide for vs. 2 The goodnesse of God, who will doe it. 3 The euill that wee suffer in the racke, the distraction of minde. 4 The disabling of vs in the seruice of God:
Consider, 1 The power of God, who can provide for us 2 The Goodness of God, who will do it. 3 The evil that we suffer in the rack, the distraction of mind. 4 The disabling of us in the service of God:
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For these cares doe not allow vs time to serue God:
For these Cares do not allow us time to serve God:
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and they be those thornes that choake the good Seede in vs. It was merrily spoken of the Cynicke Philosopher, who being laid downe to rest,
and they be those thorns that choke the good Seed in us It was merrily spoken of the Cynic Philosopher, who being laid down to rest,
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& his purse by him, espied one who thought him asleepe, secretly reaching at it, to whom he said;
& his purse by him, espied one who Thought him asleep, secretly reaching At it, to whom he said;
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Aufer vt vter { que } securius dormiamus. Take it that wee may both sleepe the sounder.Aufer vt Uter { que } securius dormiamus. Take it that we may both sleep the sounder.
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He found that a little mony troubled his rest, and brought him care, and therefore easily parted with it:
He found that a little money troubled his rest, and brought him care, and Therefore Easily parted with it:
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they that doe know these things to be cares, stoope vnder them as burthens, they that esteeme them as rich treasures, stoope to them, and adore them as idoles.
they that do know these things to be Cares, stoop under them as burdens, they that esteem them as rich treasures, stoop to them, and adore them as Idols.
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Let thy wayes be honest and lawfull, and commit them to the Lord boldly: let no man thinke, that God wil beare him out in dishonest courses.
Let thy ways be honest and lawful, and commit them to the Lord boldly: let no man think, that God will bear him out in dishonest courses.
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And bee thou moderate in the way, for it aduauneeth the speede of thy iourney. VVhen Iacob recommended his way to God, hee made very few and moderate demaunds.
And be thou moderate in the Way, for it aduauneeth the speed of thy journey. When Iacob recommended his Way to God, he made very few and moderate demands.
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If God will bee with mee, and will keepe me in this iourney, which I goe, If God will be with me, and will keep me in this journey, which I go,
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and will giue mee bread to eate, and cloathes to put on, &c. Genesis the eighteenth chapter and twentith verse.and will give me bred to eat, and clothes to put on, etc. Genesis the eighteenth chapter and Twentieth verse.
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Such a way wee may boldly cast vpon God, and he will take charge of vs. Agur the sonne of Iakeh so desired to be limited by Almighty God:
Such a Way we may boldly cast upon God, and he will take charge of us Agur the son of Jakeh so desired to be limited by Almighty God:
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Giue mee not pouertie, nor riches, feede mee with foode conuenient for me, Prouerbs the thirtieth chapter and the eighth verse:Give me not poverty, nor riches, feed me with food convenient for me, Proverbs the thirtieth chapter and the eighth verse:
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This hee thought a safe way, betweene the danger of Fullnesse, which is The deniall of God: and the danger of Necessitie:
This he Thought a safe Way, between the danger of Fullness, which is The denial of God: and the danger of Necessity:
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which is, Taking of the name of God in vaine.
which is, Taking of the name of God in vain.
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To speake more particularly to you, whose goodes, and whose persons, in the eie of man, seeme a great deale more endangered, being aduentured on the Seas,
To speak more particularly to you, whose goods, and whose Persons, in the eye of man, seem a great deal more endangered, being adventured on the Seas,
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then theirs, who abide on firme land: to you I say; Commit your wayes to the Lord:
then theirs, who abide on firm land: to you I say; Commit your ways to the Lord:
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his way is also in the Sea, and vpon the great deepe: his Way is also in the Sea, and upon the great deep:
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and his prouidence is not confined to the shoare, in the many fearefull appearances of danger and death, in the hideous noyse of the windes and waters, remember to cheere vp your selues as the Apostle doth.
and his providence is not confined to the shore, in the many fearful appearances of danger and death, in the hideous noise of the winds and waters, Remember to cheer up your selves as the Apostle does.
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But I know whom I haue trusted, I haue committed my wayes, and rested my hopes vpon him that careth for me.But I know whom I have trusted, I have committed my ways, and rested my hope's upon him that Careth for me.
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To this purpose, it is an holy wisedome in the Aduenturers, to make good choice of the Maister,
To this purpose, it is an holy Wisdom in the Adventurers, to make good choice of the Master,
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and Officers of the shippes, that take charge:
and Officers of the ships, that take charge:
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let them be such as feare God, that for their sakes God will be fauourable to the voyage,
let them be such as Fear God, that for their sakes God will be favourable to the voyage,
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and bring them to the Hauen where they would be: and let God be earnestly solicited for his blessing vpon the voyage.
and bring them to the Haven where they would be: and let God be earnestly solicited for his blessing upon the voyage.
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For (as Moses saith) so may you all say, at the setting saile first,
For (as Moses Says) so may you all say, At the setting sail First,
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& at your first weighing of anchor:
& At your First weighing of anchor:
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If thy presence goe not foorth with vs, carry vs not hence, Exodus chapter thirty three and fift verse:If thy presence go not forth with us, carry us not hence, Exodus chapter thirty three and fift verse:
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So shall he bring you to the Hauen where you would be.
So shall he bring you to the Haven where you would be.
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3 This is done by faith in God: trust in him.
3 This is done by faith in God: trust in him.
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True faith is knowne by this note among many others, it trusteth God only, with the successe of all our actions,
True faith is known by this note among many Others, it Trusteth God only, with the success of all our actions,
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but vseth all the meanes that God affords for th'accomplishment of our ends.
but uses all the means that God affords for accomplishment of our ends.
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He that at Sea sits still, hauing charge of a shippe, and commands his company to rest, saying God shall be Maister of the Ship,
He that At Sea sits still, having charge of a ship, and commands his company to rest, saying God shall be Master of the Ship,
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and hee shall bring it to the desired Port; shall neuer arriue.
and he shall bring it to the desired Port; shall never arrive.
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Dauid expresseth Gods ready and gratious helpe, but it is when the Marriner hath done his best,David Expresses God's ready and gracious help, but it is when the Mariner hath done his best,
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and is now at his wittes end, when all his Cunning is gone, when the Saylors stagger like drunken men, then the Lord commeth betweene them and their danger,
and is now At his wits end, when all his Cunning is gone, when the Sailors stagger like drunken men, then the Lord comes between them and their danger,
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and maketh the storme to cease:
and makes the storm to cease:
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Teaching that where we haue vsed our whole endeuour, there wee may safely cast our selues vpon Diuine Prouidence.
Teaching that where we have used our Whole endeavour, there we may safely cast our selves upon Divine Providence.
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An excellent example hereof Saint Luke relateth in Paules voyage, where the danger was great, the ship laden,
an excellent Exampl hereof Saint Lycia relateth in Paul's voyage, where the danger was great, the ship laden,
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and the soules aboue 276, they had so sore a tempest, that with their owne hands they cast forth the very Tackling of the ship, Neither Sunne, nor Starre,
and the Souls above 276, they had so soar a tempest, that with their own hands they cast forth the very Tackling of the ship, Neither Sun, nor Star,
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for many daies appeared, and no small tempest lay on them, all hope that they should bee saued was taken away, then God, by his Angell, promised to Paul by night, that hee would giue him all that sayled with him: for many days appeared, and no small tempest lay on them, all hope that they should be saved was taken away, then God, by his Angel, promised to Paul by night, that he would give him all that sailed with him:
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yet the same S. Paul did require, that they that could swimme should cast themselues into the sea, and eseape so:
yet the same S. Paul did require, that they that could swim should cast themselves into the sea, and eseape so:
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others, should lay hold on boords and broken peeces of the ship; so trusting vpon the promise of God that they did neglect no meanes of safety.
Others, should lay hold on boards and broken Pieces of the ship; so trusting upon the promise of God that they did neglect no means of safety.
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That wee may boldly trust to him in times of danger, it is required that wee seeke him in faire weather,
That we may boldly trust to him in times of danger, it is required that we seek him in fair weather,
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least hee know vs not in a storme:
lest he know us not in a storm:
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they that make no conscience to offend God in their mirth, doe loppe the tree which should shade them from the Sunne-beames,
they that make no conscience to offend God in their mirth, do lop the tree which should shade them from the Sunbeams,
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and shelter them from a shower:
and shelter them from a shower:
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they that prouoke God to anger, cut the bough they stand vpon, and make themselues fall.
they that provoke God to anger, Cut the bough they stand upon, and make themselves fallen.
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It is holy policie, to maintaine friendshippe and loue with our God, that in the most growne Sea of tribulation, wee may Commit our way to the Lord, and trust in him.
It is holy policy, to maintain friendship and love with our God, that in the most grown Sea of tribulation, we may Commit our Way to the Lord, and trust in him.
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Saint Paul thinketh it the most reasonable seruice of God, for vs to giue vp our bodies to him a liuing sacrifice, to make a Present of our felues to God,
Saint Paul Thinketh it the most reasonable service of God, for us to give up our bodies to him a living sacrifice, to make a Present of our selves to God,
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and we cannot loose by it.
and we cannot lose by it.
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It is recorded of Socrates, that whereas he receiued great rewards of his Schollers, for his reading to them, Aeschines a poore Auditor of his hauing nothing to giue him, said;
It is recorded of Socrates, that whereas he received great rewards of his Scholars, for his reading to them, Aeschines a poor Auditor of his having nothing to give him, said;
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Quod vnum babeo, meipsum tibi dono, qui plus dederunt, tibi reliquerunt plus. Hauing nothing else to giue thee in reward, I bestow my selfe vpon thee;Quod One babeo, meipsum tibi Dono, qui plus dederunt, tibi reliquerunt plus. Having nothing Else to give thee in reward, I bestow my self upon thee;
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they that haue giuen thee more, haue left thēselues more: and he did this to his owne great aduantage:
they that have given thee more, have left themselves more: and he did this to his own great advantage:
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for Socrates tooke it so kindly, that he answered him: Habebo curam, vt te tibi reddam meliorem quam accepi.
for Socrates took it so kindly, that he answered him: Habebo curam, vt te tibi reddam meliorem quam accepi.
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I wil haue a care to restore thee to thy selfe better then I receiued thee.
I will have a care to restore thee to thy self better then I received thee.
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Our God requireth, saying, My sonne, glue me thy heart.
Our God requires, saying, My son, glue me thy heart.
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And Danid saith, Thou shalt make me to vnderstand wisedome in the secret in my heart:
And David Says, Thou shalt make me to understand Wisdom in the secret in my heart:
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so gaining by the giuing of himselfe away to God.
so gaining by the giving of himself away to God.
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But this is no sufficient trial of our trust in God, if wee onely trust to him in respect of the good which wee receiue from him.
But this is no sufficient trial of our trust in God, if we only trust to him in respect of the good which we receive from him.
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Sathan will informe against vs, that if Almightie God shall once punish vs, Then we will curse God to his face.
Sathan will inform against us, that if Almighty God shall once Punish us, Then we will curse God to his face.
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Therefore the triall of our Faith and Trust, is in affliction and want, when wee are vnder the rod of God,
Therefore the trial of our Faith and Trust, is in affliction and want, when we Are under the rod of God,
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when hee smiteth, and yet we praise his name, euen when we smart, and when our feare commeth.
when he smites, and yet we praise his name, even when we smart, and when our Fear comes.
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This will be a good euidence for vs, that it is not because wee are idle, that wee doe depend so confidently vpon God.
This will be a good evidence for us, that it is not Because we Are idle, that we do depend so confidently upon God.
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It was the false challenge of Israel by King Pharaoh, That they desired to goe and serue their God, because they were idle;
It was the false challenge of Israel by King Pharaoh, That they desired to go and serve their God, Because they were idle;
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and therefore hee put more worke vpon them.
and Therefore he put more work upon them.
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Certainly, the Elect trust in the Lord, so as they neglect no duety by him enioyned,
Certainly, the Elect trust in the Lord, so as they neglect no duty by him enjoined,
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but doe mingle Obedience with their Faith:
but do mingle obedience with their Faith:
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and although there be many things which wee possesse in this world, which doe serue for good vse;
and although there be many things which we possess in this world, which do serve for good use;
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for helpe, for delight, for necessity, all of them ordained for our good; yet wee finde none of all these worthy to be trusted;
for help, for delight, for necessity, all of them ordained for our good; yet we find none of all these worthy to be trusted;
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Trust not in Princes, nor in any sonne of man: Cease from man, whose breath is in his nosthrils; Trust not in Princes, nor in any son of man: Cease from man, whose breath is in his nostrils;
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for wherein is he to be esteemed? Trust not in riches; If riches encrease, set not thine heart vpon them. for wherein is he to be esteemed? Trust not in riches; If riches increase, Set not thine heart upon them.
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Trust in God onely, hee can adde to thy stature, hee is thy auncient acquaintance, he knew thee in thy first shapelesse infirmity, he fashioned thee in the wombe, hee hath giuen thee breath and life to thy bodie, hee hath taken accompt of euerie haire of thine head:
Trust in God only, he can add to thy stature, he is thy ancient acquaintance, he knew thee in thy First shapeless infirmity, he fashioned thee in the womb, he hath given thee breath and life to thy body, he hath taken account of every hair of thine head:
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hee saith, Put all thy teares in his bottle: and onely hee can say to thy Soule, I am thy saluation.
he Says, Put all thy tears in his Bottle: and only he can say to thy Soul, I am thy salvation.
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Thus did Dauid recomfort his disconsolate Soule, why art thou so disquieted within me? trust in God:
Thus did David recomfort his disconsolate Soul, why art thou so disquieted within me? trust in God:
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and such a trust it must be, as in this Psalme is followed with good life:
and such a trust it must be, as in this Psalm is followed with good life:
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For Dauid hauing first perswaded to trust in the Lord, ver.
For David having First persuaded to trust in the Lord, ver.
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3. He exhorts to be doing of good, verse 4. He requires to delight in the Lord: shewing that true Faith hath obedience to expresse it, and delight to encourage it.
3. He exhorts to be doing of good, verse 4. He requires to delight in the Lord: showing that true Faith hath Obedience to express it, and delight to encourage it.
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4. The successe of this dependance: He shal bring it to passe.
4. The success of this dependence: He shall bring it to pass.
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He that soweth, soweth in hope of an Haruest, the righteous are promised to eate, The fruit of their labours.
He that Soweth, Soweth in hope of an Harvest, the righteous Are promised to eat, The fruit of their labours.
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How can hee but prosper in his wayes, who maketh his beginuing at him, who is the alpha, and beginning of all things? how can the tree be vnfruitfull, which the right hand of God hath planted,
How can he but prosper in his ways, who makes his beginning At him, who is the alpha, and beginning of all things? how can the tree be unfruitful, which the right hand of God hath planted,
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and set by riuers of waters, to water it at the roote, and refresh it with showers of the earely and latter raine? Learne then,
and Set by Rivers of waters, to water it At the root, and refresh it with showers of the early and latter rain? Learn then,
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1 To acknowledge God the author of the successe of all thy affaires, that thou mayest entertaine both prosperous & disastrous euents, with equall thankes-giuing.
1 To acknowledge God the author of the success of all thy affairs, that thou Mayest entertain both prosperous & disastrous events, with equal thanksgiving.
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The Lord giueth, and the Lord taketh away, in both Blessed be the name of the Lord: The Lord gives, and the Lord Takes away, in both Blessed be the name of the Lord:
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take heed of Sacrificing to thine owne net: or kissing thy owne hand: in which two phrases is exprest our thanking our selues,
take heed of Sacrificing to thine own net: or kissing thy own hand: in which two phrases is expressed our thanking our selves,
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for the successe of our delights.
for the success of our delights.
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2 Learne to know how far thy care may stream it selfe, and where it must rest, the industry in the vse, aswell as the wisedome in the choice, of lawfull and likely meanes;
2 Learn to know how Far thy care may stream it self, and where it must rest, the industry in the use, aswell as the Wisdom in the choice, of lawful and likely means;
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both these are Gods gifts to thee, and he requireth of thee, that thou employ them in thine affaires and businesses of life,
both these Are God's Gifts to thee, and he requires of thee, that thou employ them in thine affairs and businesses of life,
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but the issue is the Lords; let not thy care disquiet thee for the euent:
but the issue is the lords; let not thy care disquiet thee for the event:
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take heede of that compasse wisedome which so belaieth euents, as if God should not interpose a Crosse:
take heed of that compass Wisdom which so belaieth events, as if God should not interpose a Cross:
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this tasteth much of selfe-confidence, and distrust in God. The seruants of God haue euer found it safe, to cast their care vpon God:
this tasteth much of self-confidence, and distrust in God. The Servants of God have ever found it safe, to cast their care upon God:
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it must needes be a way of thrift: for God which holdeth nothing from them that bee of an vpright heart.
it must needs be a Way of thrift: for God which holds nothing from them that be of an upright heart.
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And the Apostle saith, That Godlinesse is great riches. There be few of vs, but haue experience sometimes, the Mariner more then the most, that God doth sometimes plunge vs in such hopelesse impossibilities, that our best reason can finde no euasion, the Mariners cunning failes him,
And the Apostle Says, That Godliness is great riches. There be few of us, but have experience sometime, the Mariner more then the most, that God does sometime plunge us in such hopeless impossibilities, that our best reason can find no evasion, the Mariners cunning fails him,
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& we are lost in our bethinkings, yet he giueth an issue, and all to make vs acknowledge that it was he that he brought it to passe.
& we Are lost in our bethinkings, yet he gives an issue, and all to make us acknowledge that it was he that he brought it to pass.
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To him be giuen all glory, of whom we begge all things necessary, and in him be all our trust and confidence, from this time forth and for euermore, Amen.
To him be given all glory, of whom we beg all things necessary, and in him be all our trust and confidence, from this time forth and for evermore, Amen.
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Zebuluns Blessing: The fourth Sermon. PSAL. 95. 5. The Sea is his, and hee made it.
Zebuluns Blessing: The fourth Sermon. PSALM 95. 5. The Sea is his, and he made it.
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IN this Psalme, the faithfull doe prouoke one another to praise the Lord: two things are especially vrged, to induce this duetie: First, the greatnes: Second, the goodnes of God:
IN this Psalm, the faithful do provoke one Another to praise the Lord: two things Are especially urged, to induce this duty: First, the greatness: Second, the Goodness of God:
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his greatnes is 1 proclaimed v. 3. for the Lord is a great God &c. 2 exemplified 1 on earth, 2 at Sea:
his greatness is 1 proclaimed v. 3. for the Lord is a great God etc. 2 exemplified 1 on earth, 2 At Sea:
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in my Text, in which, 1 in profundis, the deep places. 2 in summ. lati Sus, the highest mountaine.
in my Text, in which, 1 in profundis, the deep places. 2 in sum. Latin Sus, the highest mountain.
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let vs consider these three things;
let us Consider these three things;
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1 Opus, the worke done, the Sea. 2 Opificem, the Worke-maister, he made it. 3 Dominium, the soueraigntie ouer it, it is his.
1 Opus, the work done, the Sea. 2 Opificem, the Workmaster, he made it. 3 Dominium, the sovereignty over it, it is his.
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Concerning the worke done, the Sea, it is a worke of that nature, that it hath in it, opera, and mirabilia, both Workes and Wonders: for here is. Concerning the work done, the Sea, it is a work of that nature, that it hath in it, opera, and mirabilia, both Works and Wonders: for Here is.
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1 Miraculum in modo: a miracle in the maner of the operation. For as S. Ambrose saith:
1 Miraculum in modo: a miracle in the manner of the operation. For as S. Ambrose Says:
crd fw-la p-acp fw-la: dt n1 p-acp dt n1 pp-f dt n1. p-acp p-acp n1 np1 vvz:
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eodem modo producitur balaena, quo rana, non laborat Deus in maximis, non fastidit in minimis: Eodem modo producitur balaena, quo rana, non Laborat Deus in maximis, non fastidit in minimis:
fw-la fw-la fw-la fw-la, fw-la fw-la, fw-fr j fw-la p-acp fw-la, fw-la fw-la p-acp fw-la:
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he makes the whale as easily as the frog, he doth not trauell in the production of greatest creatures,
he makes the whale as Easily as the frog, he does not travel in the production of greatest creatures,
pns31 vvz dt n1 c-acp av-j c-acp dt n1, pns31 vdz xx vvi p-acp dt n1 pp-f js n2,
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nor scorne the production, and creation of the least.
nor scorn the production, and creation of the least.
ccx vvb dt n1, cc n1 pp-f dt ds.
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2 Miraculum in modo: a wondet in the knitting together of these two elements of water,
2 Miraculum in modo: a wondet in the knitting together of these two elements of water,
crd fw-la p-acp fw-la: dt fw-la p-acp dt n-vvg av pp-f d crd n2 pp-f n1,
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& earth in one sphaericall and round body.
& earth in one spherical and round body.
cc n1 p-acp crd j cc j n1.
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There bee foure things which make the worke of this creation of the Sea most admirable.
There be foure things which make the work of this creation of the Sea most admirable.
pc-acp vbi crd n2 r-crq vvb dt n1 pp-f d n1 pp-f dt n1 av-ds j.
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1 Situs. The situation of the Sea, which God hath so wonderfully diuided from the earth, that wee may haue a drie land to dwell vpon,
1 Situs. The situation of the Sea, which God hath so wonderfully divided from the earth, that we may have a dry land to dwell upon,
crd np1. dt n1 pp-f dt n1, r-crq np1 vhz av av-j vvn p-acp dt n1, cst pns12 vmb vhi dt j n1 pc-acp vvi p-acp,
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and yet so ioyned it to the earth, that it is one Globe with it.
and yet so joined it to the earth, that it is one Globe with it.
cc av av vvn pn31 p-acp dt n1, cst pn31 vbz crd n1 p-acp pn31.
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2 Motus. The ebbing and flowing of the Sea, which is the naturall Motion, and the violent Agitation of the great waters by the force of the windes:
2 Motus. The ebbing and flowing of the Sea, which is the natural Motion, and the violent Agitation of the great waters by the force of the winds:
crd fw-la. dt j-vvg cc vvg pp-f dt n1, r-crq vbz dt j n1, cc dt j n1 pp-f dt j n2 p-acp dt n1 pp-f dt n2:
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the first is rather disputed then resolued in the Schooles of natural learning, and the wonder is of all confessed.
the First is rather disputed then resolved in the Schools of natural learning, and the wonder is of all confessed.
dt ord vbz av-c vvn cs vvn p-acp dt n2 pp-f j n1, cc dt n1 vbz pp-f d vvn.
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Faetus. The breed of the Sea is yeelded to bee full of wonder, so many sundry sorts of fishes,Fetus. The breed of the Sea is yielded to be full of wonder, so many sundry sorts of Fish,
np1. dt n1 pp-f dt n1 vbz vvn pc-acp vbi j pp-f n1, av d j n2 pp-f n2,
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& they multiplying so innumerably, that the Sea is thought more rich in the varietie of creatures,
& they multiplying so innumerably, that the Sea is Thought more rich in the variety of creatures,
cc pns32 vvg av av-j, cst dt n1 vbz vvn av-dc j p-acp dt n1 pp-f n2,
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then the earth, & in the number more populous, and many of our creatures on earth daily discouered to resemble those on the shoare.
then the earth, & in the number more populous, and many of our creatures on earth daily discovered to resemble those on the shore.
cs dt n1, cc p-acp dt n1 av-dc j, cc d pp-f po12 n2 p-acp n1 av-j vvn pc-acp vvi d p-acp dt n1.
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4 Vsus The vse of the Sea is another wonder, for it is diuers, I wil limit my selfe;
4 Vsus The use of the Sea is Another wonder, for it is diverse, I will limit my self;
crd fw-la dt n1 pp-f dt n1 vbz j-jn n1, c-acp pn31 vbz j, pns11 vmb vvi po11 n1;
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it is foure-fold: 1 Naturall, 2 Artificiall, 3 Morall, 4 Diuine. In the naturali vse of the Sea S. Ambrose noteth:
it is fourfold: 1 Natural, 2 Artificial, 3 Moral, 4 Divine. In the naturali use of the Sea S. Ambrose notes:
pn31 vbz n1: crd j, crd j, crd j, crd j-jn. p-acp dt fw-la n1 pp-f dt n1 np1 np1 vvz:
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1 It is Hospitium fluuiorum, the receptacle of all riuers: 1 It is Hospitium fluuiorum, the receptacle of all Rivers:
vvd pn31 vbz np1 fw-la, dt n1 pp-f d n2:
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for as all riuers come from the Sea thorow the secret passages of the earth, whereby the inward parts of the earth are humected,
for as all Rivers come from the Sea thorough the secret passages of the earth, whereby the inward parts of the earth Are humected,
c-acp c-acp d n2 vvb p-acp dt n1 p-acp dt j-jn n2 pp-f dt n1, c-crq dt j n2 pp-f dt n1 vbr vvn,
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and the secret mines of the earth, which are hidden treasures, are hereby maintained:
and the secret mines of the earth, which Are hidden treasures, Are hereby maintained:
cc dt j-jn n2 pp-f dt n1, r-crq vbr vvn n2, vbr av vvn:
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so do all riuers returne againe to the Sea, and here they exonerate themselues, whose ouerflow would else oppresse the earth, that they seem rather ad sitim, to quēch the thirst of the dry Land,
so do all Rivers return again to the Sea, and Here they exonerate themselves, whose overflow would Else oppress the earth, that they seem rather ad sitim, to quench the thirst of the dry Land,
av vdb d n2 vvi av p-acp dt n1, cc av pns32 vvi px32, r-crq vvb vmd av vvi dt n1, cst pns32 vvb av fw-la fw-la, pc-acp vvi dt n1 pp-f dt j n1,
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then ad ebrietatem, to drowne it:
then ad ebrietatem, to drown it:
cs fw-la fw-la, pc-acp vvi pn31:
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Thus the earth is dreined, and the Sea is that common Sewer to carry away all the waste thereof.
Thus the earth is drained, and the Sea is that Common Sewer to carry away all the waste thereof.
av dt n1 vbz vvn, cc dt n1 vbz d j n1 pc-acp vvi av d dt n1 av.
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2 It is Fons imbrium; For from hence doth the Sunne exhale those vapours which being bound vp in clouds, by the almighty hand of God, are by the same hand let lose againe, to water the earth,
2 It is Fons imbrium; For from hence does the Sun exhale those vapours which being bound up in Clouds, by the almighty hand of God, Are by the same hand let loose again, to water the earth,
crd pn31 vbz np1 fw-la; p-acp p-acp av vdz dt n1 vvb d n2 r-crq vbg vvn a-acp p-acp n2, p-acp dt j-jn n1 pp-f np1, vbr p-acp dt d n1 vvb vvi av, pc-acp vvi dt n1,
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and to refresh the surface thereof, with the earely and latter raine, whereby the inheritance of God is cheered and repaired.
and to refresh the surface thereof, with the early and latter rain, whereby the inheritance of God is cheered and repaired.
cc pc-acp vvi dt n1 av, p-acp dt av-j cc d n1, c-crq dt n1 pp-f np1 vbz vvn cc vvn.
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Secondly, the Art of man hath made the sea vsefull, as S. Ambrose obserueth further, for sundry purposes. Secondly, the Art of man hath made the sea useful, as S. Ambrose observeth further, for sundry Purposes.
ord, dt n1 pp-f n1 vhz vvn dt n1 j, c-acp np1 np1 vvz av-jc, c-acp j n2.
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The first is inuectio Commeatuum, it yeeldeth vs for food sundry sorts of fishes, both wholesome,
The First is inuectio Commeatuum, it yields us for food sundry sorts of Fish, both wholesome,
dt ord vbz fw-la fw-la, pn31 vvz pno12 p-acp n1 j n2 pp-f n2, d j,
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and delicate prouisions, that the sea contendeth with the earth both for plenty, variety, and delicacy.
and delicate provisions, that the sea contendeth with the earth both for plenty, variety, and delicacy.
cc j n2, cst dt n1 vvz p-acp dt n1 av-d p-acp n1, n1, cc n1.
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The second is Copula distantium: For nauigation hath by exportation and importation, made such exchange of commodities of seuerall Nations,
The second is Copula distantium: For navigation hath by exportation and importation, made such exchange of commodities of several nations,
dt ord vbz np1 fw-la: p-acp n1 vhz p-acp n1 cc n1, vvd d n1 pp-f n2 pp-f j n2,
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as hereby Marchandize, one of the strong sinewes of Common-wealthes, the riches and peace of ciuill States is maintained, and distant Nations heereby confederate.
as hereby Merchandise, one of the strong sinews of Commonwealths, the riches and peace of civil States is maintained, and distant nations hereby confederate.
c-acp av n1, crd pp-f dt j n2 pp-f ng1, dt n2 cc n1 pp-f j n2 vbz vvn, cc j n2 av j-jn.
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The third is Compendium it ineris: For shipping doth make great burthens light, and long waies short:
The third is Compendium it ineris: For shipping does make great burdens Light, and long ways short:
dt ord vbz fw-la fw-la fw-la: p-acp vvg vdz vvi j n2 j, cc j n2 j:
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And Art hath scatce brought forth two more admirable inuentions for common good, then the building of good shippes, and the nauigation in them.
And Art hath scatce brought forth two more admirable Inventions for Common good, then the building of good ships, and the navigation in them.
cc n1 vhz av vvn av crd dc j n2 p-acp j j, cs dt n-vvg pp-f j n2, cc dt n1 p-acp pno32.
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The fourth is partly naturall, and partly artificiall, and it is Furoris impedimentum; for nature hauing digged this ditch betweene diuerse Kingdomes, they are so much the more out of one anothers danger, seeing the preparation for Nauigation,
The fourth is partly natural, and partly artificial, and it is Furoris impedimentum; for nature having dug this ditch between diverse Kingdoms, they Are so much the more out of one another's danger, seeing the preparation for Navigation,
dt ord vbz av j, cc av j, cc pn31 vbz np1 fw-la; p-acp n1 vhg vvn d n1 p-acp j n2, pns32 vbr av av-d dt av-dc av pp-f crd j-jn n1, vvg dt n1 p-acp n1,
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and sea-fight, aske time, and giue the bloud leaue to coole, that passion cannot make sudden incursion,
and sea-fight, ask time, and give the blood leave to cool, that passion cannot make sudden incursion,
cc n1, vvb n1, cc vvi dt n1 vvb pc-acp vvi, cst n1 vmbx vvi j n1,
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and the windes are at no mans command;
and the winds Are At no men command;
cc dt n2 vbr p-acp dx ng1 n1;
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and Art hath deuised both defenses at Sea fit for the propulsation of an enemy in equall correspondence,
and Art hath devised both defenses At Sea fit for the propulsation of an enemy in equal correspondence,
cc n1 vhz vvn d n2 p-acp n1 j p-acp dt n1 pp-f dt n1 p-acp j-jn n1,
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and fortifications ashoare in fit landing places, to keepe off the enemie; all seruing to stoppe fury in the greatest and most violent pressure.
and fortifications ashore in fit landing places, to keep off the enemy; all serving to stop fury in the greatest and most violent pressure.
cc n2 av p-acp j vvg n2, pc-acp vvi a-acp dt n1; d vvg pc-acp vvi n1 p-acp dt js cc av-ds j n1.
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3 The morall vse of the Sea in Nauigation, is also foure fold. 1 As Saint Ambrose saith, it is Secretum temperantiae; the secret of Temperance:
3 The moral use of the Sea in Navigation, is also foure fold. 1 As Saint Ambrose Says, it is Secretum temperantiae; the secret of Temperance:
crd dt j n1 pp-f dt n1 p-acp n1, vbz av crd n1. vvn p-acp n1 np1 vvz, pn31 vbz np1 fw-la; dt n-jn pp-f n1:
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for there doe men liue priuately, content with small cabbins, garments rather for necessary vse, then vnnecessary shew; foode no more then sufficient:
for there do men live privately, content with small cabins, garments rather for necessary use, then unnecessary show; food no more then sufficient:
c-acp pc-acp vdi n2 vvb av-jn, j p-acp j n2, n2 av-c p-acp j n1, av j n1; n1 dx av-dc cs j:
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vtuntur mundo: men there doe but vse the world to serue their turnes, and a little serueth them.vtuntur mundo: men there do but use the world to serve their turns, and a little serveth them.
fw-la fw-la: n2 pc-acp vdi p-acp vvi dt n1 pc-acp vvi po32 n2, cc dt j vvz pno32.
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2 It is Exercitium continentiae: the exercise of Continence:
2 It is Exercise continentiae: the exercise of Continence:
crd pn31 vbz np1 fw-la: dt n1 pp-f n1:
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for ashoare the eye doth euill offices to the heart, and it is the window of concupiscence:
for ashore the eye does evil Offices to the heart, and it is the window of concupiscence:
c-acp av dt n1 vdz j-jn n2 p-acp dt n1, cc pn31 vbz dt n1 pp-f n1:
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one of the best conseruators of holines in the heart, is priuatio obiecti, the want of that obiect which is full of temptation.
one of the best conservators of holiness in the heart, is Privation Objecti, the want of that Object which is full of temptation.
pi pp-f dt js n2 pp-f n1 p-acp dt n1, vbz fw-la n1, dt n1 pp-f d n1 r-crq vbz j pp-f n1.
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Iob made a couenant with his eye against tempting obiects: at Sea men are remoued from this danger, and depriued of the meanes to offend,Job made a Covenant with his eye against tempting objects: At Sea men Are removed from this danger, and deprived of the means to offend,
np1 vvd dt n1 p-acp po31 n1 p-acp j-vvg n2: p-acp n1 n2 vbr vvn p-acp d n1, cc vvn pp-f dt n2 pc-acp vvi,
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so the temptation is disabled, & the tempter vnweaponed:
so the temptation is disabled, & the tempter unweaponed:
av dt n1 vbz vvn, cc dt n1 j:
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the things of this world turne often into facultates male agendi, instruments and abilities to offend,
the things of this world turn often into facultates male agendi, Instruments and abilities to offend,
dt n2 pp-f d n1 vvi av p-acp n2 j-jn fw-la, n2 cc n2 pc-acp vvi,
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but the poore that want these, receiue the Gospel:
but the poor that want these, receive the Gospel:
cc-acp dt j cst vvb d, vvb dt n1:
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faire sights, full meals, soft lodgings, and leisure, be Satans arms against the sonnes of men.
fair sights, full meals, soft lodgings, and leisure, be Satan arms against the Sons of men.
j n2, j n2, j n2, cc n1, vbb npg1 n2 p-acp dt n2 pp-f n2.
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3 It is Domus laboris, the house of Labour;
3 It is Domus Laboris, the house of Labour;
crd pn31 vbz fw-la fw-la, dt n1 pp-f n1;
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men at Sea rest by turnes, there is no shutting vp of doores, and all to bed:
men At Sea rest by turns, there is no shutting up of doors, and all to Bed:
n2 p-acp n1 n1 p-acp n2, pc-acp vbz dx vvg a-acp pp-f n2, cc d p-acp n1:
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this labour doth make their rest sweete, and their dyet wholesome, and nourishing:
this labour does make their rest sweet, and their diet wholesome, and nourishing:
d n1 vdz vvi po32 n1 j, cc po32 n1 j, cc j-vvg:
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surely worke is no where done with more speed, and with lesse feare of wind and weather, then at Sea;
surely work is no where done with more speed, and with less Fear of wind and weather, then At Sea;
av-j n1 vbz dx n1 vdn p-acp dc n1, cc p-acp dc n1 pp-f n1 cc n1, av p-acp n1;
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and the labours of the body bee armours of thr soule against temptations. Here is labor necessitatis, Necessity maketh euery man put hand to worke:
and the labours of the body be armours of Thor soul against temptations. Here is labour necessitatis, Necessity makes every man put hand to work:
cc dt n2 pp-f dt n1 vbb n2 pp-f dt n1 p-acp n2. av vbz n1 fw-la, n1 vvz d n1 vvd n1 pc-acp vvi:
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and labor charitatis: charity maketh some to spell others, that some do watch, whilest others sleepe,
and labour charitatis: charity makes Some to spell Others, that Some do watch, whilst Others sleep,
cc vvb fw-la: n1 vvz d pc-acp vvi n2-jn, cst d vdb vvi, cs n2-jn vvb,
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607
and some labour whilest other rest. Some haue compared a shippes company to a Common-wealth;
and Some labour whilst other rest. some have compared a ships company to a Commonwealth;
cc d n1 cs j-jn n1. d vhb vvn dt n2 n1 p-acp dt n1;
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I would our Commonwealth were comparable to a shippes company, euen for this, that we would be content to watch and labour one for another, all for the safety of the whole body:
I would our Commonwealth were comparable to a ships company, even for this, that we would be content to watch and labour one for Another, all for the safety of the Whole body:
pns11 vmd po12 n1 vbdr j p-acp dt n2 n1, av p-acp d, cst pns12 vmd vbi j pc-acp vvi cc vvi pi p-acp n-jn, d c-acp dt n1 pp-f dt j-jn n1:
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if in a shippe no mans safety is in single care for himselfe, but in the common good of the company;
if in a ship no men safety is in single care for himself, but in the Common good of the company;
cs p-acp dt n1 av-dx ng1 n1 vbz p-acp j n1 p-acp px31, cc-acp p-acp dt j j pp-f dt n1;
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so is it in the Commonwealth also:
so is it in the Commonwealth also:
av vbz pn31 p-acp dt n1 av:
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therefore no politike body can prosper, or make a good voyage, where priuate respects make prize of publique proiects, where the little finger will weare a Diamond,
Therefore no politic body can prosper, or make a good voyage, where private respects make prize of public projects, where the little finger will wear a Diamond,
av dx j n1 vmb vvi, cc vvi dt j n1, c-crq j n2 vvb n1 pp-f j n2, c-crq dt j n1 vmb vvi dt n1,
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612
though the stomacke which feedeth all, doe want meate to sustaine the whole body.
though the stomach which feeds all, do want meat to sustain the Whole body.
cs dt n1 r-crq vvz d, vdb vvi n1 pc-acp vvi dt j-jn n1.
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613
This S. Paul so earnestly disswadeth, that he calleth the mutuall loue of Christians, the bond of loue tying vs together.
This S. Paul so earnestly dissuadeth, that he calls the mutual love of Christians, the bound of love tying us together.
d n1 np1 av av-j vvz, cst pns31 vvz dt j n1 pp-f np1, dt n1 pp-f n1 vvg pno12 av.
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614
4 It is Schola disciplinae,; the schoole of discipline, for in a ship all men know their places, and seruice:
4 It is School Discipline,; the school of discipline, for in a ship all men know their places, and service:
crd pn31 vbz np1 fw-la,; dt n1 pp-f n1, c-acp p-acp dt n1 d n2 vvb po32 n2, cc n1:
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615
and there be two waies in which men go; faciendo bonum, euery man doing his duety:
and there be two ways in which men go; faciendo bonum, every man doing his duty:
cc pc-acp vbi crd n2 p-acp r-crq n2 vvb; fw-la fw-la, d n1 vdg png31 n1:
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616
or, patiendo malum, the offenders suffering worthie punishment.
or, patiendo malum, the offenders suffering worthy punishment.
cc, fw-la fw-la, dt n2 vvg j n1.
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617
Discreete Maisters and Captaines haue such encouragements for such as deserue well, and bilbowes, and the yard arme,
Discreet Masters and Captains have such encouragements for such as deserve well, and bilboes, and the yard arm,
j n2 cc n2 vhb d n2 p-acp d c-acp vvi av, cc n2, cc dt n1 n1,
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618
and other punishments for foule offenders;
and other punishments for foul offenders;
cc j-jn n2 p-acp j n2;
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619
they haue spurres for the idle, and resty, & restraints for stay of the rash and ouer-hardy.
they have spurs for the idle, and resty, & restraints for stay of the rash and over-hardy.
pns32 vhb n2 p-acp dt j, cc j, cc n2 p-acp n1 pp-f dt j cc j.
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620
They find order to be one of the well-fares of their voyages, and some stormes within-boorde,
They find order to be one of the well-fares of their voyages, and Some storms within-boorde,
pns32 vvb n1 pc-acp vbi crd pp-f dt j pp-f po32 n2, cc d n2 n1,
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as necessary to rouze vp their men, as fowle-weather without.
as necessary to rouse up their men, as foul-weather without.
c-acp j pc-acp vvi a-acp po32 n2, c-acp n1 p-acp.
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622
Many haue compared the Church of God to a shippe, both of our Protestant, and of our Aduersary-writers,
Many have compared the Church of God to a ship, both of our Protestant, and of our Aduersary-writers,
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but we do not both acknowledge one maister thereof.
but we do not both acknowledge one master thereof.
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Our master is a master of the Trinitie-house, the second Person in the holy Trinity: God the sonne, who hath called his Apostles & Euangelists,
Our master is a master of the Trinity house, the second Person in the holy Trinity: God the son, who hath called his Apostles & Evangelists,
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and Disciples, & their successors, the now ministers of the word of God, to be Maisters-mates in this spirituall Nauigation.
and Disciples, & their Successors, the now Ministers of the word of God, to be Masters-mates in this spiritual Navigation.
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Their master is the Pope of Rome, who like a notorious Pirat, boords the ship, & then runs away with hir.
Their master is the Pope of Rome, who like a notorious Pirate, boards the ship, & then runs away with his.
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Let some of our owne, who doe not relish our church-gouernment, see how they can like theirs in a ship, which is the modell of a Church.
Let Some of our own, who do not relish our church-government, see how they can like theirs in a ship, which is the model of a Church.
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4 The Diuine vse of the Sea, and the nauigation vpon it, is, 1 for Contemplation: 2 for Deuotion:
4 The Divine use of the Sea, and the navigation upon it, is, 1 for Contemplation: 2 for Devotion:
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we haue there a double contemplation: first, of God: in whom wee doe there behold; first of God: secondly, of our selues.
we have there a double contemplation: First, of God: in whom we do there behold; First of God: secondly, of our selves.
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1 His power in the whole element it selfe, and the working of it, and the creatures in it, toawe vs with feare of his so great Maiesty.
1 His power in the Whole element it self, and the working of it, and the creatures in it, toawe us with Fear of his so great Majesty.
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2 His wisedome, in the gouernment of all, and his managing of the whole creature, and the furnishing of it with such admirable variety.
2 His Wisdom, in the government of all, and his managing of the Whole creature, and the furnishing of it with such admirable variety.
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3 His mercy, in addressing all this to the vse and seruice of man: O what is man that thou art so mindefull of him:
3 His mercy, in addressing all this to the use and service of man: Oh what is man that thou art so mindful of him:
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thou hast made him to haue dominion ouer the Sea, and of the Fishes thereof, thy paths are in the great waters, thy way is in the Sea: thou hast made him to have dominion over the Sea, and of the Fish thereof, thy paths Are in the great waters, thy Way is in the Sea:
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and thou hast taught man to find a way there. 2 For our selues;
and thou hast taught man to find a Way there. 2 For our selves;
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Two things fall into our contemplation: 1 There is no place that better sheweth vs whereof wee are made, then the Sea doth.
Two things fallen into our contemplation: 1 There is no place that better shows us whereof we Are made, then the Sea does.
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There is no difference of hands, but as all are made of the same stuffe, so they goe all to the same vse;
There is no difference of hands, but as all Are made of the same stuff, so they go all to the same use;
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for in times of danger, euery man putteth his whole strength ▪ and wit to it to saue the whole,
for in times of danger, every man putteth his Whole strength ▪ and wit to it to save the Whole,
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and in want of victualls, euery mans share is alike: the force of weather beats vpon all alike:
and in want of victuals, every men share is alike: the force of weather beats upon all alike:
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Nature euer carrieth an equall hand to all the sonnes of Adam, it fauours none more then other:
Nature ever Carrieth an equal hand to all the Sons of Adam, it favours none more then other:
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the world is a flatterer, and putteth difference.
the world is a flatterer, and putteth difference.
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2 There is no place that better admonisheth vs of our end, for it bringeth death so neare the eye,
2 There is no place that better Admonisheth us of our end, for it brings death so near the eye,
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and filleth the sense so full of it, that often dangers can not but be a meanes to set the house in order, and prepare for death.
and fills the sense so full of it, that often dangers can not but be a means to Set the house in order, and prepare for death.
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And expectation of death hath euer prouided aboue all perswasions, to bring a man home to himselfe, and to God. 2 For Deuotion.
And expectation of death hath ever provided above all persuasions, to bring a man home to himself, and to God. 2 For Devotion.
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Saint Ambrose calleth it Incentivum devotionis: The kindler of Deuotion:
Saint Ambrose calls it Motive devotionis: The kindler of Devotion:
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for heere is euermore matter for Diuine Seruice, seeing occasions are often renued for prayers and thankes-giuing, much more sensible, then ashore:
for Here is evermore matter for Divine Service, seeing occasions Are often renewed for Prayers and thanksgiving, much more sensible, then ashore:
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And the Seruice of God generally, is both more frequently, more reuerently, and more heartily performed in well-gouerned shippes at Sea, then on the dry Land:
And the Service of God generally, is both more frequently, more reverently, and more heartily performed in well-governed ships At Sea, then on the dry Land:
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For ashoare our zeale, is like fire in a chimny, which hath much colde aire about it, to allay the heate thereof:
For ashore our zeal, is like fire in a chimney, which hath much cold air about it, to allay the heat thereof:
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aboorde our zeale is like fire in a Stoaue, so inclosed and kept in, and out of the colde gale of temptations, that Deuotion is ready to come and fall downe,
aboard our zeal is like fire in a Stoaue, so enclosed and kept in, and out of the cold gale of temptations, that Devotion is ready to come and fallen down,
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and kneele and worship before the Lord our Maker.
and kneel and worship before the Lord our Maker.
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The fault is, that this holinesse and deuotion in many doth liue but the age of a storm, or some fearfull danger;
The fault is, that this holiness and devotion in many does live but the age of a storm, or Some fearful danger;
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and in most, but the age of a voyage.
and in most, but the age of a voyage.
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The Fare-well and Well-come home, are commonly as giddy and reeling as the storme at Sea:
The Farewell and Welcome home, Are commonly as giddy and reeling as the storm At Sea:
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but the danger more, because the feare is lesse;
but the danger more, Because the Fear is less;
cc-acp dt n1 av-dc, c-acp dt n1 vbz av-dc;
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the one seasoneth a Soule for Heauen, the other transformeth men into beasts, and robbeth them of themselues.
the one seasoneth a Soul for Heaven, the other Transformeth men into beasts, and robbeth them of themselves.
dt pi vvz dt n1 p-acp n1, dt n-jn vvz n2 p-acp n2, cc vvz pno32 pp-f px32.
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Of the worke thus farre: The Sea. 2 God is the Creator of this worke: He made it: euen he alone, who standeth thus differenced from all other gods.
Of the work thus Far: The Sea. 2 God is the Creator of this work: He made it: even he alone, who Stands thus differenced from all other God's.
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Who is so great a God as our God? Lord, who is like to thee? The Sea was part of the worke of the third day, and God saw it good:
Who is so great a God as our God? Lord, who is like to thee? The Sea was part of the work of the third day, and God saw it good:
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all inferior workemen haue praise from their worke, when it is well done: Gods workes doe praise him, but he them much more:
all inferior workmen have praise from their work, when it is well done: God's works do praise him, but he them much more:
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it is the glory of the great and little world too, that God made both.
it is the glory of the great and little world too, that God made both.
pn31 vbz dt n1 pp-f dt j cc j n1 av, cst np1 vvd av-d.
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The Sea remayneth of all things beneath the maine most like to the Creation, for we reade not of any speciall curse put vpon the Sea, at the fall of man:
The Sea remaineth of all things beneath the main most like to the Creation, for we read not of any special curse put upon the Sea, At the fallen of man:
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and in the punishment of the olde world, the Sea was the rod of Gods wrath:
and in the punishment of the old world, the Sea was the rod of God's wrath:
cc p-acp dt n1 pp-f dt j n1, dt n1 vbds dt n1 pp-f npg1 n1:
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& God honoured the Sea in a memorable Miracle of the Israelites passage through the middest of it on dry land.
& God honoured the Sea in a memorable Miracle of the Israelites passage through the midst of it on dry land.
cc np1 vvd dt n1 p-acp dt j n1 pp-f dt np1 n1 p-acp dt n1 pp-f pn31 p-acp j n1.
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Saint Ambrose limiteth this worke too much, Fecit mare Deus propter elementi pulchritudinem:
Saint Ambrose limiteth this work too much, Fecit mare Deus propter elementi pulchritudinem:
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God made ths Sea for the beuty of that Elements sake, that is true, but not enough.
God made this Sea for the beauty of that Elements sake, that is true, but not enough.
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For all is NONLATINALPHABET The world is beauty:
For all is The world is beauty:
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but hee saith, Non ad nauigandum: God did not make the Sea, to saile vpon it.
but he Says, Non ad nauigandum: God did not make the Sea, to sail upon it.
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Dixit Deus, dominamini piscium maris, non, nauigate in fluctibus. God said (saith he) beare rule ouer the fishes of the Sea:Dixit Deus, Dominamini piscium maris, non, navigate in fluctibus. God said (Says he) bear Rule over the Fish of the Sea:
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he said not, saile you in the way thereof. Alas!
he said not, sail you in the Way thereof. Alas!
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it were a poore dominion that man should haue ouer the Sea, if there were not nauigation;
it were a poor dominion that man should have over the Sea, if there were not navigation;
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and God made it not for shew, without vse.
and God made it not for show, without use.
cc np1 vvd pn31 xx p-acp n1, p-acp n1.
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It is enough to proue it good in the Creation, and good for the vse of man, that he made it: for he made all things for man,
It is enough to prove it good in the Creation, and good for the use of man, that he made it: for he made all things for man,
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& man for himselfe, and his owne especiall seruice. Heare Dauid particularizing Gods words, & mans lordship:
& man for himself, and his own especial service. Hear David particularizing God's words, & men lordship:
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Thou madest him to haue dominion ouer the works of thy hands. thou hast put all things vnder his feet: Thou Madest him to have dominion over the works of thy hands. thou hast put all things under his feet:
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all sheep and oxen, yea and the beasts of the field. all sheep and oxen, yea and the beasts of the field.
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The fowle of the ayre, and the fish of the Sea, & whatsoeuer passeth through the paths of the Seas. The fowl of the air, and the Fish of the Sea, & whatsoever passes through the paths of the Seas.
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And from thence we heare of his glory, and they that vse nauigation, doe behold it.
And from thence we hear of his glory, and they that use navigation, do behold it.
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S. Ambrose challengeth man most iustly. God said to the waters: Be you gathered together in one place, and they were so:
S. Ambrose Challengeth man most justly. God said to the waters: Be you gathered together in one place, and they were so:
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He often calleth vpon men, saying; Congregamini, gather yee together in full congregations, to call on the name of the Lord,
He often calls upon men, saying; Be gathered together, gather ye together in full congregations, to call on the name of the Lord,
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and they are slacke in the performance of this dutie.
and they Are slack in the performance of this duty.
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God loueth full assemblies in the house of his seruice, as all the waters runne into the Sea. Schismaticall conuenticles be but ponds,
God loves full assemblies in the house of his service, as all the waters run into the Sea. Schismatical conventicles be but ponds,
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and fennes, they are not collectio aquarum, the gathering together of waters into one.
and fens, they Are not collectio aquarum, the gathering together of waters into one.
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Further, He made it, concludeth against the eternitie of it, the dreame of some Philosophers, who fancied an eternitie of this lower world.
Further, He made it, Concludeth against the eternity of it, the dream of Some Philosophers, who fancied an eternity of this lower world.
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Must we needs determine the world eternall, because we are not made priuy to the operations of God before time? Here in is a sinnefull curiositie, to be ouer-busie-Questionists, where there is a certaine impossibilitie to be resolued.
Must we needs determine the world Eternal, Because we Are not made privy to the operations of God before time? Here in is a sinful curiosity, to be ouer-busie-Questionists, where there is a certain impossibility to be resolved.
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Dauid saith hee made the Sea; so doth Moses, let the Sea therefore do him all the honor it can;David Says he made the Sea; so does Moses, let the Sea Therefore do him all the honour it can;
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much more wee, for whom hee made the Sea, and who haue found our paths in the great waters.
much more we, for whom he made the Sea, and who have found our paths in the great waters.
av-d av-dc pns12, p-acp ro-crq pns31 vvd dt n1, cc q-crq vhb vvn po12 n2 p-acp dt j n2.
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3 God is Lord and owner of the Sea. The Sea is his: he made not the Sea, 3 God is Lord and owner of the Sea. The Sea is his: he made not the Sea,
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as workmen on earth, who when they haue sinished their work, do then forsake it,
as workmen on earth, who when they have sinished their work, do then forsake it,
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but he retaineth the lordship, and he performeth gouernance and protection to it, and euer keepeth the possession of it;
but he retaineth the lordship, and he Performeth governance and protection to it, and ever Keepeth the possession of it;
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Man hath but the vse and seruice of these inferiour creatures. A great happinesse is this to man, that the sea is his, and not ours:
Man hath but the use and service of these inferior creatures. A great happiness is this to man, that the sea is his, and not ours:
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for what man on earth would, rather all the men on earth could not, rule and manage this vnruly and boisterous element, onely God can and doth, still the noise of the sea, and appease the waues thereof.
for what man on earth would, rather all the men on earth could not, Rule and manage this unruly and boisterous element, only God can and does, still the noise of the sea, and appease the waves thereof.
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The waues of the sea are wonderfull, but God on high is more mighty. Thou rulest the raging of the sea, when the waues thereof arise thou stllest them: The waves of the sea Are wonderful, but God on high is more mighty. Thou Rulest the raging of the sea, when the waves thereof arise thou stllest them:
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Of which Dauid maketh this vse: O Lord of Hosts, who is a strong God like vnto thee?
Of which David makes this use: Oh Lord of Hosts, who is a strong God like unto thee?
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This rule, which God doth exercise vpon the sea, sheweth, that wee can go no whither out of Gods Dominions:
This Rule, which God does exercise upon the sea, shows, that we can go no whither out of God's Dominions:
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Ionah fled from the presence of the Lord to sea, and God met him there in a violent storme, for the sea is his:Jonah fled from the presence of the Lord to sea, and God met him there in a violent storm, for the sea is his:
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Of all sorts of offendours God hath no fugitiues to punish: For whither shall I flie from thy presence? If I abide on earth: The earth is the Lords:
Of all sorts of offenders God hath no fugitives to Punish: For whither shall I fly from thy presence? If I abide on earth: The earth is the lords:
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If I clime vp into heauen, thou art there: If I go to sea, the sea is thine also: Thine, 1 By right of creation.
If I climb up into heaven, thou art there: If I go to sea, the sea is thine also: Thine, 1 By right of creation.
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2 By right of Dominion, for none but hee, and hee can command it: Hee setteth it bounds which it shall not passe: Hee hath said:
2 By right of Dominion, for none but he, and he can command it: He sets it bounds which it shall not pass: He hath said:
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Hitherto shalt thou come, and heere shall the pride of thy waues stay. Hitherto shalt thou come, and Here shall the pride of thy waves stay.
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3 He hath right of protection, for it is he that protecteth by his prouidence the Sea,
3 He hath right of protection, for it is he that Protecteth by his providence the Sea,
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and al that liueth in, or trauelleth vpon it. Therefore whatsoeuer good we expect at Sea, we must goe to him for it:
and all that lives in, or travelleth upon it. Therefore whatsoever good we expect At Sea, we must go to him for it:
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and whatsoeuer good wee receiue by the way of the Sea, we must thanke him for it.
and whatsoever good we receive by the Way of the Sea, we must thank him for it.
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Many doe call Sea-aduentures, especially in long voyages, casuall, and they thinke liues desperately hazarded vpon great waters, let them remember, The Sea is his: it neither swelleth nor swalloweth without leaue:
Many do call Sea-aduentures, especially in long voyages, casual, and they think lives desperately hazarded upon great waters, let them Remember, The Sea is his: it neither Swells nor swalloweth without leave:
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he hath done whatsoeuer he will in the Sea, and in the great deepes.
he hath done whatsoever he will in the Sea, and in the great deeps.
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Therfore let God haue glory of all our good successes there, let him haue our deuout prayers for all aduentures both of goods,
Therefore let God have glory of all our good Successes there, let him have our devout Prayers for all adventures both of goods,
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and especially of persons employed there:
and especially of Persons employed there:
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and when losses come, let vs say with Iob: The Lord hath taken away, and I was dumbe,
and when losses come, let us say with Job: The Lord hath taken away, and I was dumb,
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and opened not my mouth, because thou Lord diddest it. and opened not my Mouth, Because thou Lord didst it.
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With Dauid, The Sea shall giue vp the dead, which it hath swallowed, in the resurrection of all flesh, as well as the earth:
With David, The Sea shall give up the dead, which it hath swallowed, in the resurrection of all Flesh, as well as the earth:
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and the Elect of God shal find as ready a way to the rest of God throgh these waters,
and the Elect of God shall find as ready a Way to the rest of God through these waters,
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as the people of Israel, found to Canaan through the red Sea. God giue vs all an happy and glorious meeting there.
as the people of Israel, found to Canaan through the read Sea. God give us all an happy and glorious meeting there.
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For wee haue heere no abiding Cittie; Amen, Amen.
For we have Here no abiding city; Amen, Amen.
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Zebuluns Blessing: The fifth Sermon. Preached Anno 1610. DEVTER. 30.
Zebuluns Blessing: The fifth Sermon. Preached Anno 1610. DEUTER. 30.
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Verse 13 Neither is it beyond the Sea, that thou shouldest say, who shall goe ouer the Sea for vs,Verse 13 Neither is it beyond the Sea, that thou Shouldst say, who shall go over the Sea for us,
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and bring it vs, and cause vs to heare it, that we may doe it.
and bring it us, and cause us to hear it, that we may do it.
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Verse 14 But the word is very neare vnto thee, euen in thy mouth, and in thy heart for to do it.Verse 14 But the word is very near unto thee, even in thy Mouth, and in thy heart for to do it.
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MOses, in this whole Chapter perswadeth Israel to Obedience of the Law and word of GOD:MOses, in this Whole Chapter Persuadeth Israel to obedience of the Law and word of GOD:
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the Argument which hee vseth in this my Text to enforce this, is drawne from the facilitie of obtaining the benefite of this word:
the Argument which he uses in this my Text to enforce this, is drawn from the facility of obtaining the benefit of this word:
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in the vrging of which argument, Moses presseth two considerations.
in the urging of which argument, Moses Presseth two considerations.
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1 Of the trauell that many men are put to for many necessaries, to goe to Sea,
1 Of the travel that many men Are put to for many necessaries, to go to Sea,
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and to seeke them in forraine and remote parts. 2 Of the benefit Israel had, who for the greatest and best commodity of all,
and to seek them in foreign and remote parts. 2 Of the benefit Israel had, who for the greatest and best commodity of all,
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euen for the word of God, needed no such paines, for they had that neare them.
even for the word of God, needed no such pains, for they had that near them.
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In which comparison he discouereth clearely to them, the mercy of their God in matters of most deare account, not to faile them. Of the first:
In which comparison he Discovereth clearly to them, the mercy of their God in matters of most deer account, not to fail them. Of the First:
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In the diuision of countries one frō another by the great sea, God maks Zebuluns portion to border by the sea side,
In the division of countries one from Another by the great sea, God makes Zebuluns portion to border by the sea side,
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& sets men aworke to study and practise the art & skil of Nauigation, which both in religion and policy aduaunceth a common good:
& sets men awork to study and practise the art & skill of Navigation, which both in Religion and policy Advanceth a Common good:
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For since the curse of God for sinne doth presse sweate out of all mens browes:
For since the curse of God for sin does press sweat out of all men's brows:
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and seeing Saint Paul would not haue them Eate that refuse to labour, and policy it selfe cannot dispense with idlenesse;
and seeing Saint Paul would not have them Eat that refuse to labour, and policy it self cannot dispense with idleness;
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this is one of the meanes by which many are set on work, both in the building of ships,
this is one of the means by which many Are Set on work, both in the building of ships,
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and in the vse of them at Sea, and in the necessary businesses of merchandize, or of warre wherein they are employed.
and in the use of them At Sea, and in the necessary businesses of merchandise, or of war wherein they Are employed.
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And therefore, if any man be so vnwise, to thinke that the charge giuen to Adam, to till the earth, doth binde men,
And Therefore, if any man be so unwise, to think that the charge given to Adam, to till the earth, does bind men,
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euen all his posteritie, to that onely labour for their liuing vpon the earth, and that all other trauaile is vnlawfull:
even all his posterity, to that only labour for their living upon the earth, and that all other travail is unlawful:
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let him, know, that when Moses said, The Lord made the Heauen and the Earth, he included the Sea also.
let him, know, that when Moses said, The Lord made the Heaven and the Earth, he included the Sea also.
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And therefore their calling is also lawfull, that till and plow the Seas for an Haruest,
And Therefore their calling is also lawful, that till and blow the Seas for an Harvest,
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and thriftitily husband them, to their owne priuate, and to the common good. So that saying of God to man, Vesceris pan• tuo, doth intend more then foode,
and thriftitily husband them, to their own private, and to the Common good. So that saying of God to man, Vesceris pan• tuo, does intend more then food,
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and more foode then bread, as wee doe see the extent of that word in the Lordes prayer, where daily bread doth include all things of necessarie vse for the life of man, which things are not alway on this side the seas;
and more food then bred, as we do see the extent of that word in the lords prayer, where daily bred does include all things of necessary use for the life of man, which things Are not always on this side the Seas;
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& where the great deep diuides vs from these things, we must trauel & vēture our goods or persons or both of them.
& where the great deep divides us from these things, we must travel & venture our goods or Persons or both of them.
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Thus God wil haue it knowne that he hath set his right had on the flods, that both land & sea might praise him.
Thus God will have it known that he hath Set his right had on the flods, that both land & sea might praise him.
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This diuision of kingdome from kingdome was not to diuide so much, as to vnite thē, that too neare neighbour-hood might not make one troblesome to another,
This division of Kingdom from Kingdom was not to divide so much, as to unite them, that too near neighbourhood might not make one troublesome to Another,
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and that by exchange of comodities Princes & people of diuided nations might maintaine trading, which are the perswaders to,
and that by exchange of commodities Princes & people of divided Nations might maintain trading, which Are the persuaders to,
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and the fruits and signes of peace.
and the fruits and Signs of peace.
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Yet it seemeth that men multiplied exceedingly, & it was very long before the art of Nauigation was in any vse;
Yet it seems that men multiplied exceedingly, & it was very long before the art of Navigation was in any use;
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for most writers do agree, that the Arke of Noah was the first flotie vessell, that euer was made,
for most writers do agree, that the Ark of Noah was the First flotie vessel, that ever was made,
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& a very auncient Greeke author that writeth the Testaments of the Patriarchs affirmes, that Zebulun the Sonne of olde Israel, was the first that euer deuised, either to set mastes aboord, or to spreade sailes:
& a very ancient Greek author that Writeth the Testaments of the Patriarchs affirms, that Zebulun the Son of old Israel, was the First that ever devised, either to Set masts aboard, or to spread sails:
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whosoeuer hee were that first aduentured it, the Poet thought him to be a man of a during spirit, and bold vndertaking.
whosoever he were that First adventured it, the Poet Thought him to be a man of a during Spirit, and bold undertaking.
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Illi robur & as triplex circa pectus erat, qui fragilem truci commisit pelago ratem primus. Illi robur & as triplex circa pectus erat, qui fragilem truci commisit Sea ratem primus.
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The matter which Moses presseth in this Text, is the trauell and perill that men endure on earth, especially Sea-men,
The matter which Moses Presseth in this Text, is the travel and peril that men endure on earth, especially Seamen,
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and Merchants that trauaile for the meanes of their maintenance vpon the great waters.
and Merchant's that travail for the means of their maintenance upon the great waters.
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Yet euen these men haue these notable comforts of their life, accompanying them in these their wayes.
Yet even these men have these notable comforts of their life, accompanying them in these their ways.
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First, they see the workes of God ▪ and his wonders in the deepe:
First, they see the works of God ▪ and his wonders in the deep:
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and seeing this is the meditation of Gods power, it breedeth in them the feare of the Lord, which is the beginning of their wisedome:
and seeing this is the meditation of God's power, it breeds in them the Fear of the Lord, which is the beginning of their Wisdom:
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And the way to Obedience is, to beginne at the feare of Gods power, and to proceede to the loue of his goodnesse and mercie:
And the Way to obedience is, to begin At the Fear of God's power, and to proceed to the love of his Goodness and mercy:
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for we must beginne at the consideration of our our sinne, and that will bring vs to the Court of Gods iustice,
for we must begin At the consideration of our our sin, and that will bring us to the Court of God's Justice,
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and from hence wee shall very diligently seeke out CHRIST our Redeemer appealing to the Court of Gods mercie.
and from hence we shall very diligently seek out CHRIST our Redeemer appealing to the Court of God's mercy.
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Secondly, you that are Sea-men, haue a most notable & continuall consideration of the good prouidence of Almightie God going in and out with you,
Secondly, you that Are Seamen, have a most notable & continual consideration of the good providence of Almighty God going in and out with you,
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and protecting you from dangers, and making his vnruly and boisterous creatures, the windes, and the Seas to serue you,
and protecting you from dangers, and making his unruly and boisterous creatures, the winds, and the Seas to serve you,
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and teaching you to finde out a path in the inuious and vast waters.
and teaching you to find out a path in the invious and vast waters.
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Thirdly, as amongest the auncient Romans this had wont to be a principle in experience that castra were scholae virtutum, Tents in war, were the Schools of Virtues,
Thirdly, as amongst the ancient Romans this had wont to be a principle in experience that Castles were School Virtues, Tents in war, were the Schools of Virtues,
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because men that liued there in continuall expectation of their death, liued preparedly to entertaine an end of their delights, and dangers:
Because men that lived there in continual expectation of their death, lived preparedly to entertain an end of their delights, and dangers:
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so mee thinkes we may as properly say that Naues be scholae virtutum: shippes are the schooles of Virtues:
so me thinks we may as properly say that Naues be School Virtues: ships Are the Schools of Virtues:
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For therein are learned many notable vertues, Diuine and Morall: For example. 1 Diligence in the Seruice of God:
For therein Are learned many notable Virtues, Divine and Moral: For Exampl. 1 Diligence in the Service of God:
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For in all well-gouerned shippes, they beginne and end the day with Prayers, and hearing of the holy word read vnto them, they sing Psalmes with a most vnited cheare of heart and voyce.
For in all well-governed ships, they begin and end the day with Prayers, and hearing of the holy word read unto them, they sing Psalms with a most united cheer of heart and voice.
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They pray with affection and zeale, euen with a full and perfect sense of their wants,
They pray with affection and zeal, even with a full and perfect sense of their Wants,
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and hereunto they haue many prouocations.
and hereunto they have many provocations.
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For the rule of Almighty God is true eternally, I will smit• them, and they will call vpon mee.
For the Rule of Almighty God is true eternally, I will smit• them, and they will call upon me.
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Perills and hazards of body and goods, will soone moue vs to seeke the face of God,
Perils and hazards of body and goods, will soon move us to seek the face of God,
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euen as the Prophet Dauid saith, right earely.
even as the Prophet David Says, right early.
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2 Sparing and contentment with alittle both in diet and apparrel for these be the Schooles of temperance,
2 Sparing and contentment with alittle both in diet and apparel for these be the Schools of temperance,
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and therefore those that do so farre forget their owne dangers,, and prouoke Gods displeasure by drinking immoderately, till they stand as vnsteady as their Vessell, which is tossed vpon the waters, sinne presumptuously against Almighty God,
and Therefore those that do so Far forget their own dangers,, and provoke God's displeasure by drinking immoderately, till they stand as unsteady as their Vessel, which is tossed upon the waters, sin presumptuously against Almighty God,
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and shew that they despise the riches of Gods mercie: inciting them by so many inducements to repentance and mediocritie.
and show that they despise the riches of God's mercy: inciting them by so many inducements to Repentance and mediocrity.
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3 Vigilancy is taught here, for the charge of so much worth as the vessel that houseth thē,
3 Vigilancy is taught Here, for the charge of so much worth as the vessel that houseth them,
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and the goods that fill it, and the lines of those persons that menage and rule it is so great, that they share and diuide the night,
and the goods that fill it, and the lines of those Persons that manage and Rule it is so great, that they share and divide the night,
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and time of rest, amongst them, to keepe continuall and carefull watch to preuent such dangers as may encounter carelesse and sleepy negligence:
and time of rest, among them, to keep continual and careful watch to prevent such dangers as may encounter careless and sleepy negligence:
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O that in our Spirituall Nauigation, vpon the seas of this troublesome world, our soules did keepe so true,
Oh that in our Spiritual Navigation, upon the Seas of this troublesome world, our Souls did keep so true,
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and vnsleepy watch, to auoid all temptations that either, of our three dangerous enemies, the flesh, the world,
and vnsleepy watch, to avoid all temptations that either, of our three dangerous enemies, the Flesh, the world,
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and the deuill, by the helpe of our owne corrupt concupisence shall at any time suggest, to withdraw vs from the obedience which wee owe to our God.
and the Devil, by the help of our own corrupt concupiscence shall At any time suggest, to withdraw us from the Obedience which we owe to our God.
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4 Expedition and dispatch of present businesse is notably taught aboard your shippes, that which you do is directed and performed at once, and without delay:
4 Expedition and dispatch of present business is notably taught aboard your ships, that which you do is directed and performed At once, and without Delay:
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the counsell of the Maister is seene in the hand of the company, and direction goeth the neerest way from the head to the hand:
the counsel of the Master is seen in the hand of the company, and direction Goes the nearest Way from the head to the hand:
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present perill, requires present aduise, and execution:
present peril, requires present advise, and execution:
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Make it your soules case with almighty God, and delay not your repentance, for the gusts and stormes of wrath and iudgement, menace this vessell of frailty with foundring and ouersetting.
Make it your Souls case with almighty God, and Delay not your Repentance, for the gusts and storms of wrath and judgement, menace this vessel of frailty with foundering and oversetting.
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5 Your shippes are the schooles of hardnesse and patient endurance, high winds, rough seas, raging waues, cold nights, wet skinnes, parching heats, thinne diet, hard lodging, watchings,
5 Your ships Are the Schools of hardness and patient endurance, high winds, rough Seas, raging waves, cold nights, wet skins, parching heats, thin diet, hard lodging, watchings,
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and vntimely breakings of the houres of rest; these be the familiar and ordinary guests, which Sea-men doe entertaine.
and untimely breakings of the hours of rest; these be the familiar and ordinary guests, which Seamen do entertain.
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And these they beare out with such easie sufferance, that they are fit for action and employment abroad,
And these they bear out with such easy sufferance, that they Are fit for actium and employment abroad,
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& their seruice is made by this meanes profitable to the common-wealth in which they liue:
& their service is made by this means profitable to the commonwealth in which they live:
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And if you endure thus much abroad, to seeke your temporall goodes, let it not grieue you,
And if you endure thus much abroad, to seek your temporal goods, let it not grieve you,
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nor any true Christian, to put vp more sorrowes for an eternall weight of glorie, graciously prouided for all them that serue the Lord in feare,
nor any true Christian, to put up more sorrows for an Eternal weight of glory, graciously provided for all them that serve the Lord in Fear,
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and reioyce before him with reuerence. One thing more I remember as a great comfort in the furthest distance from home,
and rejoice before him with Reverence. One thing more I Remember as a great Comfort in the furthest distance from home,
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and from any land, consider how farre God hath remoued you from those many and dangerous temptations, which ashoare doe entertaine your eies and eares,
and from any land, Consider how Far God hath removed you from those many and dangerous temptations, which ashore do entertain your eyes and ears,
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and thoughts, with varietie of false delight and pleasure, to divert and swarue your thoughts from grace and gooduesse;
and thoughts, with variety of false delight and pleasure, to divert and swerve your thoughts from grace and gooduesse;
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and the better to giue way to this happy weaning of you from vanitie, it shall testifie well of your holie desires that way, to make good choice of your companie that goe with you, that there be none of notorious euill condition:
and the better to give Way to this happy weaning of you from vanity, it shall testify well of your holy Desires that Way, to make good choice of your company that go with you, that there be none of notorious evil condition:
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and for that, the example of king Dauid in his house-gouernement is verie notable, make it your owne by imitation of it, and say;
and for that, the Exampl of King David in his house-gouernement is very notable, make it your own by imitation of it, and say;
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Mine eie shall be vnto the faithfull of the Land, that they may goe in my shippe, he that walketh in a perfect way he shall serue mee. Mine eye shall be unto the faithful of the Land, that they may go in my ship, he that walks in a perfect Way he shall serve me.
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There shall no deciptfull person lye aboord my shippe, hee that telleth lies shall not abide in my sight. There shall no deciptfull person lie aboard my ship, he that Telleth lies shall not abide in my sighed.
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A master thus accompanied, a companie thus gouerned, a shippe thus managed, giue and take comforts by mutuall exchange.
A master thus accompanied, a company thus governed, a ship thus managed, give and take comforts by mutual exchange.
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To such a shippe is the vertuous Woman compared by Salomon: She bringeth her Merchandise from farre away.
To such a ship is the virtuous Woman compared by Solomon: She brings her Merchandise from Far away.
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The scond part of my Text sheweth the riches of the mercie and loue of God, which in this comparison appeareth most gracious:
The scond part of my Text shows the riches of the mercy and love of God, which in this comparison appears most gracious:
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for you take all this paines for the meate that perisheth, and for the cloathes that weare out, and come to nothing;
for you take all this pains for the meat that Perishes, and for the clothes that wear out, and come to nothing;
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but there is yet a farre more worthie and noble diet then this.
but there is yet a Far more worthy and noble diet then this.
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For, Man shall not liue by bread onely, but by euery word that proceedeth out of the mouth of God.
For, Man shall not live by bred only, but by every word that Proceedeth out of the Mouth of God.
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This Word of God is to be had and enioyed at home, without our trauelling to forraigne and remote parts. Thus Israell had it: thus wee haue it:
This Word of God is to be had and enjoyed At home, without our travelling to foreign and remote parts. Thus Israel had it: thus we have it:
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By the Word of God is meant in this place, the Law of God, and so by consequent the Gospell:
By the Word of God is meant in this place, the Law of God, and so by consequent the Gospel:
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for the Law is our Schole-master to CHRIST.
for the Law is our Schoolmaster to CHRIST.
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These two bee the Rodde and the Staffe of the great Shepheard of our soules, IESVS CHRIST, with which he doth correct and support his flocke.
These two be the Rod and the Staff of the great Shepherd of our Souls, JESUS CHRIST, with which he does correct and support his flock.
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This commoditie must not, as others, bee valued by the desire that men haue to it:
This commodity must not, as Others, be valued by the desire that men have to it:
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For Merchants employ their stocke in those things that may yeeld them the best market, and their transmarine wares are valued, according to the want of them heere with vs:
For Merchant's employ their stock in those things that may yield them the best market, and their transmarine wares Are valued, according to the want of them Here with us:
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but the commoditie of the Word of Almightie God is such, as the greatest part of the VVorld doe neglect and esteeme no better of then Foolishnesse: onely some few that haue made proofe thereof, haue found it to be such an haruest, that like vnto the couetous rich man in the Parable in the Gospel:
but the commodity of the Word of Almighty God is such, as the greatest part of the World do neglect and esteem no better of then Foolishness: only Some few that have made proof thereof, have found it to be such an harvest, that like unto the covetous rich man in the Parable in the Gospel:
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they haue not spared to pull downe the olde and narrow Barnes, and haue built new in their places;
they have not spared to pull down the old and narrow Barns, and have built new in their places;
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euen new hearts, to receiue in the VVord of GOD, with an holie couetousnesse, striuing to engrosse,
even new hearts, to receive in the Word of GOD, with an holy covetousness, striving to engross,
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and to stirre vppe the commoditie thereof.
and to stir up the commodity thereof.
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And this thriftie couetize, is an infallible marke of the Childe of God, as CHRIST our Lord and Sauiour hath expressed it, saying;
And this thrifty covetise, is an infallible mark of the Child of God, as CHRIST our Lord and Saviour hath expressed it, saying;
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He that is of God, heareth Gods word: He that is of God, hears God's word:
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you doe not heare because you are not of God, Iohn chapter 8. Dauid the Prophet had a perfect taste of this sweetnesse,you do not hear Because you Are not of God, John chapter 8. David the Prophet had a perfect taste of this sweetness,
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and well vnderstoode how to value and esteeme it, as the whole hundred and nineteenth Psalme doth testifie for him;
and well understood how to valve and esteem it, as the Whole hundred and nineteenth Psalm does testify for him;
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in which Psalme hee preferreth it to the honnie and the honnie-combe in sweetenesse; aboue Golde, and that refined Golde in puritie:
in which Psalm he preferreth it to the honey and the honnie-combe in sweetness; above Gold, and that refined Gold in purity:
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and aboue precious and rich stones in worth and price:
and above precious and rich stones in worth and price:
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And wee, if wee will prize it according vnto the necessitie wee haue of it, must needes giue the first place to this holy word of God.
And we, if we will prize it according unto the necessity we have of it, must needs give the First place to this holy word of God.
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For there is no way to the Father, but that which it teacheth:
For there is no Way to the Father, but that which it Teaches:
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there is no passage to life, but by obedience, that is taught in the word of the Law.
there is no passage to life, but by Obedience, that is taught in the word of the Law.
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No obedience openeth heauen, and satisfieth Gods iustice, and reconcileth man to God, but the obedience of IESVS CHRIST:
No Obedience Openeth heaven, and Satisfieth God's Justice, and reconcileth man to God, but the Obedience of JESUS CHRIST:
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that is the argument and summe of the word of the Gospel.
that is the argument and sum of the word of the Gospel.
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Therefore aske CHRIST, What may I doe that I may haue eternall life? and hee wil presently send mee to the word;
Therefore ask CHRIST, What may I do that I may have Eternal life? and he will presently send me to the word;
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Keepe my Commaundements, Doe this and thou shalt liue. Keep my commandments, Do this and thou shalt live.
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If then we value commodities by the necessary vse of them, the word of God chalengeth the first place,
If then we valve commodities by the necessary use of them, the word of God challenges the First place,
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for there is no passage to the Father, but by IESVS CHRIST, and he is that word which was made flesh for vs.
for there is no passage to the Father, but by JESUS CHRIST, and he is that word which was made Flesh for us
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If wee value commodities by the profit, which they bring in to vs, the word of God doth carrie it away from all things else, seeing it is that which sheweth to vs the way of euerlasting life.
If we valve commodities by the profit, which they bring in to us, the word of God does carry it away from all things Else, seeing it is that which shows to us the Way of everlasting life.
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When the Angell of God had loosed the Apostles out of prison, their charge was this:
When the Angel of God had loosed the Apostles out of prison, their charge was this:
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Goe your way and stand in the Temple, and speake to the people all the words of this life, that is, of life euerlasting, Acts 5. 20. S. Peter being sent for to Caesarea, the man of the house tolde him, that hee had seene an Angell which bade him send for him, saying:Go your Way and stand in the Temple, and speak to the people all the words of this life, that is, of life everlasting, Acts 5. 20. S. Peter being sent for to Caesarea, the man of the house told him, that he had seen an Angel which bade him send for him, saying:
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Hee shall tell thee wordes whereby thou and all thy whole house shall be saued. He shall tell thee words whereby thou and all thy Whole house shall be saved.
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And what commodity like the word then, seeing it were no purchase, to gaine this world,
And what commodity like the word then, seeing it were no purchase, to gain this world,
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and all the riches of it, and to for feit our soules to iudgement and death.
and all the riches of it, and to for feit our Souls to judgement and death.
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If pleasure set price vpon our commodities, what delight like to that which the word of GOD bringeth with it? Dauid calleth it the very ioy of his heart: and at such time as his heart had most neede of ioy.
If pleasure Set price upon our commodities, what delight like to that which the word of GOD brings with it? David calls it the very joy of his heart: and At such time as his heart had most need of joy.
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For Except thy Lawe had beene my delight, I had euen perished in mine affliction.
For Except thy Law had been my delight, I had even perished in mine affliction.
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Therefore when God threatned the sinnes of his people, to bring vpon them the rodde of his wrath.
Therefore when God threatened the Sins of his people, to bring upon them the rod of his wrath.
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Hee threatned not a famine of bread, nor a famine of water, but of the word of God, meaning to depriue them of all spirituall comforts,
He threatened not a famine of bred, nor a famine of water, but of the word of God, meaning to deprive them of all spiritual comforts,
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and to expose them to temptations, taking from them the sword of the Spirit, the word of God, wherewith they should bee armed to offend their enemies.
and to expose them to temptations, taking from them the sword of the Spirit, the word of God, wherewith they should be armed to offend their enemies.
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We may therefore blesse the God of mercies, who hath opened to vs these rich treasures of grace, that wee haue both the word of God it selfe in plentie,
We may Therefore bless the God of Mercies, who hath opened to us these rich treasures of grace, that we have both the word of God it self in plenty,
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and no Nation vpon the earth hath more helpes to aduaunce Religion and pure Deuotion then wee haue:
and no nation upon the earth hath more helps to advance Religion and pure Devotion then we have:
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so that wee neede not send beyond the Sea for the word of God.
so that we need not send beyond the Sea for the word of God.
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Indeede we are all afraid of that word of God, which is brought into our Land from beyond the Sea:
Indeed we Are all afraid of that word of God, which is brought into our Land from beyond the Sea:
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for that is falsely so called, it is the word which commeth thence, that breedeth treasons and insurrections, which pioneth in the earth,
for that is falsely so called, it is the word which comes thence, that breeds treasons and insurrections, which pioneth in the earth,
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and vnder the Parliament house, which buyeth, and congesteth great quantities of gunne-poulder, which toucheth the Lords Annoynted Princes,
and under the Parliament house, which buyeth, and congesteth great quantities of gunne-poulder, which touches the lords Anointed Princes,
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and doth his Prophets harme, which turneth Religion into Policie, Veritie into Acquiuocations and lies, charity into robbery, this word is written in the bloud of Princes.
and does his prophets harm, which turns Religion into Policy, Verity into Acquiuocations and lies, charity into robbery, this word is written in the blood of Princes.
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And in this particular you are men that may do good seruice to God and his Church, to our Soueraigne and this State,
And in this particular you Are men that may do good service to God and his Church, to our Sovereign and this State,
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if you establish religious orders in your shippes, if you confirme your company in the true seruice of God, that they may take no infection abroad by the suggestion of contrary doctrine,
if you establish religious order in your ships, if you confirm your company in the true service of God, that they may take no infection abroad by the suggestion of contrary Doctrine,
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if you keepe your company aboard, so much as may bee, in places of danger to our Religion,
if you keep your company aboard, so much as may be, in places of danger to our Religion,
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and keepe watch vpon them in your necessary employments of them a shore, that the flye of Aegypt blow them not, that the Romish spider, which spreadeth vnseene nets, entangle them not, to inspire them with the naturall vnnaturall poison of their superstition.
and keep watch upon them in your necessary employments of them a shore, that the fly of Egypt blow them not, that the Romish spider, which spreadeth unseen nets, entangle them not, to inspire them with the natural unnatural poison of their Superstition.
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And further, if you haue especiall care that there bee no importation of any dangerous bookes,
And further, if you have especial care that there be no importation of any dangerous books,
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or instruments of superstition, which being spread abroad in our Land, may infect the ignorant.
or Instruments of Superstition, which being spread abroad in our Land, may infect the ignorant.
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And most of all, if you keepe good watch vpon such persons, as shall desire passage hither from beyond the seas;
And most of all, if you keep good watch upon such Persons, as shall desire passage hither from beyond the Seas;
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for an honest eye hath aduantage of a dissembling presence, and the wisedome of a serpent, will soone detect the malice of a serpent:
for an honest eye hath advantage of a dissembling presence, and the Wisdom of a serpent, will soon detect the malice of a serpent:
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Take heart to you to doe these things, for God and your Country may haue most happy vse of your good seruice herein:
Take heart to you to do these things, for God and your Country may have most happy use of your good service herein:
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And your businesse heerein is not great;
And your business herein is not great;
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for all idolaters, and enemies vnto the trueth of Almightie God, are Fooles, and they may be taken in the craftie wilynesse that they haue imagined:
for all Idolaters, and enemies unto the truth of Almighty God, Are Fools, and they may be taken in the crafty wilynesse that they have imagined:
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All this to keepe Idolatry out of our Land. Remember the Israelites which sate weeping by the waters of Babel:
All this to keep Idolatry out of our Land. remember the Israelites which sat weeping by the waters of Babel:
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They hung vppe their Harpes vpon the Willowes:
They hung up their Harps upon the Willows:
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for how should they sing the Song of the Lord in a strange Land? VVee shall haue more cause of griefe,for how should they sing the Song of the Lord in a strange Land? We shall have more cause of grief,
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and lesse patience to beare it, if euer those sonnes of strangers should come to sing their Songs in our Land to make Musique in our Church,
and less patience to bear it, if ever those Sons of Strangers should come to sing their Songs in our Land to make Music in our Church,
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and to set vp their Dagon, where wee haue now the Arke of Gods Couenant so well setled.
and to Set up their Dagon, where we have now the Ark of God's Covenant so well settled.
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Blessed be Almightie God for it, neuer since Ioseph that buried the bodie of CHRIST IESVS our Lord in his owne graue, did first preach the Gospel in this Land (as our Histories doe make faith) had this Land lesse need to send ouer Seas for the word of GOD:
Blessed be Almighty God for it, never since Ioseph that buried the body of CHRIST JESUS our Lord in his own graven, did First preach the Gospel in this Land (as our Histories do make faith) had this Land less need to send over Seas for the word of GOD:
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our Churches are many of them learnedly furnished with sufficient Pastours. I dare say boldly and truely, neuer yet so well.
our Churches Are many of them learnedly furnished with sufficient Pastors. I Dare say boldly and truly, never yet so well.
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Our Vniuersities the Seminaries of the Church, are like fruitfull gardens, neuer more hopefully growen: our Libraries neuer so bookt with all kind of learning.
Our Universities the Seminaries of the Church, Are like fruitful gardens, never more hopefully grown: our Libraries never so booked with all kind of learning.
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Thirdly, wee haue had Manna for gathering, now many happy years of peace togither: the tēpter is potent to assault, and cunning to take aduantage, and ready to surprize:
Thirdly, we have had Manna for gathering, now many happy Years of peace together: the tempter is potent to assault, and cunning to take advantage, and ready to surprise:
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the word of God is that double-edged weapon which hee feareth most.
the word of God is that double-edged weapon which he fears most.
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They that haue it in a strange tongue, haue it always sheathed, it will not, it can not cut;
They that have it in a strange tongue, have it always sheathed, it will not, it can not Cut;
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they that haue it, and vse it not, haue it not, because they vse it not.
they that have it, and use it not, have it not, Because they use it not.
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You see it is a blessing to haue it neare to you, there is no better light in obscurity,
You see it is a blessing to have it near to you, there is no better Light in obscurity,
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or bridle in prosperitie, or spurre in stupiditie, or comfort in aduersitie, then to haue this word neare you: let Cor be Cordus; your hart your storier, os promus, your mouth the dispenser of this word:
or bridle in Prosperity, or spur in stupidity, or Comfort in adversity, then to have this word near you: let Cor be Cordus; your heart your storier, os Promus, your Mouth the dispenser of this word:
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for with the heart man beleeueth this word to righteousnesse, and with the tongue man confesseth to saluation:
for with the heart man Believeth this word to righteousness, and with the tongue man Confesses to salvation:
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so shalt thou be a conuert, and a conuerter, because thou beleeuest, therefore thou wilt speake,
so shalt thou be a convert, and a converter, Because thou Believest, Therefore thou wilt speak,
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and thou being conuerted shalt strengthen thy brethren. The God of this, and all other mercies, say: So be it. Laus Deo.
and thou being converted shalt strengthen thy brothers. The God of this, and all other Mercies, say: So be it. Laus God
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THE Remedy of Drought.
THE Remedy of Drought.
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The first Sermon. 1. KINGS 8. 35. When Heauen is shut vp, and there is no raine,
The First Sermon. 1. KINGS 8. 35. When Heaven is shut up, and there is no rain,
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because they haue sinned against thee: if they praie towardes this place, and confesse thy name, and turne from their sin, when thou afflictest them, &c. THese words are a part of that holy Prayer which Salomon sent vp to God, in the Dedication of his Temple:
Because they have sinned against thee: if they pray towards this place, and confess thy name, and turn from their since, when thou afflictest them, etc. THese words Are a part of that holy Prayer which Solomon sent up to God, in the Dedication of his Temple:
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the Argument and Substance hereof is, a remedy against Drowth: and they are a Supposition of a speciall inconuenience, which may heereafter fall vpon the people of Israel for sinne:
the Argument and Substance hereof is, a remedy against Drought: and they Are a Supposition of a special inconvenience, which may hereafter fallen upon the people of Israel for sin:
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For in this Prayer the King wisely and carefully forecasteth, how the people may, in time to come, prouoke God to displeasure,
For in this Prayer the King wisely and carefully forecasteth, how the people may, in time to come, provoke God to displeasure,
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and so draw vpon themselues seuerall iudgements, as corrections of their sinne, wherefore hee prayeth God,
and so draw upon themselves several Judgments, as corrections of their sin, Wherefore he Prayeth God,
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if any such thing befall, to receiue all those into fauour, who by repentance and prayer do seeke to recouer him againe.
if any such thing befall, to receive all those into favour, who by Repentance and prayer do seek to recover him again.
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The Supposition is double 1 Mali, of euill:
The Supposition is double 1 Mali, of evil:
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and that is also two-fold. 1 Mali poenae, of the punishing euill, in the shutting vp of heauen:
and that is also twofold. 1 Mali Poenae, of the punishing evil, in the shutting up of heaven:
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no raine. 2 Mali culpae, of the euil of transgression, because they haue sinned. 2 Remedij: of the remedy which is, 1 Prayer. 2 Confession of his name. 3 Repentance.no rain. 2 Mali Culpae, of the evil of Transgression, Because they have sinned. 2 Remedij: of the remedy which is, 1 Prayer. 2 Confessi of his name. 3 Repentance.
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First, of the Supposition of the euill that is in punishment, when Heauen is shut vp:
First, of the Supposition of the evil that is in punishment, when Heaven is shut up:
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that is, when there is no raine.
that is, when there is no rain.
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For the Heauens are the storehouses of this lower world, containing those treasures wherewith God doth enrich the earth:
For the Heavens Are the storehouses of this lower world, containing those treasures wherewith God does enrich the earth:
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so God speaketh by Moses: The Lord shall open to thee his good treasure, the Heauen to giue thee raine to thy Land in his season.
so God speaks by Moses: The Lord shall open to thee his good treasure, the Heaven to give thee rain to thy Land in his season.
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But heere he supposeth this treasure shut vp: and this iudgement is great: for God promised to his people;
But Here he Supposeth this treasure shut up: and this judgement is great: for God promised to his people;
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The Land whither thou goest to possesse it, shall not be like the land of Egipt, from whence yee came out, where thou sowedst thy seede, The Land whither thou goest to possess it, shall not be like the land of Egypt, from whence ye Come out, where thou sowedst thy seed,
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and wateredst it with thy foote, as a Garden of hearbes ▪ But the land of Canaan is a land of hilles and vallies,
and wateredst it with thy foot, as a Garden of herbs ▪ But the land of Canaan is a land of hills and valleys,
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and drinketh water of the raine of Heauen. and Drinketh water of the rain of Heaven.
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This Land suffered Drought in Dauids time, for the trespasse against the Gibeonites, three years, which brought an heauie famine vpon the Land, 2. Sam. 21. Againe, in Ahabs time, Heauen was shut vppe, three yeares;
This Land suffered Drought in David time, for the trespass against the Gibeonites, three Years, which brought an heavy famine upon the Land, 2. Sam. 21. Again, in Ahabs time, Heaven was shut up, three Years;
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and sixe moneths, 1. Kings 17.and sixe months, 1. Kings 17.
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Drought is one of the roddes of God, whereby hee scourgeth the Land, and maketh a fruitfull Land barren: it is the sorrow of our Land at this present,
Drought is one of the rods of God, whereby he scourges the Land, and makes a fruitful Land barren: it is the sorrow of our Land At this present,
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and hath continued now many weeks vpon vs. I presume we are sensible enough of the euill which we suffer.
and hath continued now many weeks upon us I presume we Are sensible enough of the evil which we suffer.
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That which I would vrge, is, That as the drought in Dauids time, made him goe to aske counsell of the Lord, that he might know both the cause and the remedie of it:
That which I would urge, is, That as the drought in David time, made him go to ask counsel of the Lord, that he might know both the cause and the remedy of it:
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so might we seriously and religiously bethinke vs how this euill hath come vpon vs, that wee may quit the cause and embrace the remedie of so great smart. 2 The cause is sinne:
so might we seriously and religiously bethink us how this evil hath come upon us, that we may quit the cause and embrace the remedy of so great smart. 2 The cause is sin:
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Malum culpae; Because they haue sinned against thee: in which consider, 1. VVhat is done amisse:Malum Culpae; Because they have sinned against thee: in which Consider, 1. What is done amiss:
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they haue sinned. 2. By whom: The Israelites Gods people. 3 Against whom: Against thee. 4 How dangerously. Because of this;
they have sinned. 2. By whom: The Israelites God's people. 3 Against whom: Against thee. 4 How dangerously. Because of this;
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therefore is all this punishment come vpon them: this is it which hath shut vp Heauen against them.
Therefore is all this punishment come upon them: this is it which hath shut up Heaven against them.
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1 Of the offence, Sinne.
1 Of the offence, Sin.
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It is not expressed what speciall sin it was that Salomon most feared, neither did he fore-cast particularities.
It is not expressed what special since it was that Solomon most feared, neither did he forecast particularities.
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There is but one way, all the rest are errours. There is but one good, all the rest is euill.
There is but one Way, all the rest Are errors. There is but one good, all the rest is evil.
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Wee haue a naturall free will to that which is euill, wee haue a naturall Antipathie, to that which is good.
we have a natural free will to that which is evil, we have a natural Antipathy, to that which is good.
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This made Iob feare his sonnes, and daughters at their feasts, lest they should offend God in their mirth, Iob 1. 5. Saint Gregorie saith, In bono itinere contrahitur puluis:
This made Job Fear his Sons, and daughters At their feasts, lest they should offend God in their mirth, Job 1. 5. Saint Gregory Says, In Bono itinere contrahitur Pollution:
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Men gather dust, that trauell vpon occasion, and the best of our actions doe relish of our corruptions.
Men gather dust, that travel upon occasion, and the best of our actions do relish of our corruptions.
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But this is not the sinne which Salomon feareth, mans naturall frailties:
But this is not the sin which Solomon fears, men natural frailties:
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he feareth Crying sinnes, such as awake Iustice, and make the Father of mercies Reueale his wrath from Heauen.
he fears Crying Sins, such as awake justice, and make the Father of Mercies Reveal his wrath from Heaven.
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Not errours, but rebellions, of which sort is Idolatrie, which setteth vp a new god in the place of the true God,
Not errors, but rebellions, of which sort is Idolatry, which sets up a new god in the place of the true God,
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and it was one of the Nationall trespasses of that people:
and it was one of the National Trespasses of that people:
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Sensualitie was another, eating, drinking, and rising vp to play, requiring meate for their lust, and then both surffering vpon it, and despising of it.Sensuality was Another, eating, drinking, and rising up to play, requiring meat for their lust, and then both surffering upon it, and despising of it.
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Murmuring at God was another, and these were eminent sinnes amongest this people.Murmuring At God was Another, and these were eminent Sins amongst this people.
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For these was the care and feare of Salomon; and hee had cause to dread this, in the posteritie of Israel, seeing he found the present propēsion of the people to these sinnes.
For these was the care and Fear of Solomon; and he had cause to dread this, in the posterity of Israel, seeing he found the present propension of the people to these Sins.
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To come home to our selues, our sinnes haue not beene of lowe growth, nor of a still voyce,
To come home to our selves, our Sins have not been of low growth, nor of a still voice,
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but shooting vp high, and crying in the eares of God, horrible blasphemy, prophane swearing, breach of the Sabaoth, contempt of the word,
but shooting up high, and crying in the ears of God, horrible blasphemy, profane swearing, breach of the Sabaoth, contempt of the word,
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euen treading vnder foot the bloud of the couenant of grace, and despising the long suffering of God, inuiting vs to repentance: wantonnesse, contention, oppression, secret vnderminings.
even treading under foot the blood of the Covenant of grace, and despising the long suffering of God, inviting us to Repentance: wantonness, contention, oppression, secret underminings.
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These things are done, & the Sunne shines vpon them, the Land mourneth for them,
These things Are done, & the Sun shines upon them, the Land Mourneth for them,
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and the earth groneth vnder the burthen of them, and God held his peace: and we thought him to be like one of vs:
and the earth groans under the burden of them, and God held his peace: and we Thought him to be like one of us:
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but hee hath vttered his voice now, and that a mightie voice. The sinnes which doe deserue best this iudgement of Drought, are the abuses of the fruits of the earth to sensuality, drunkennesse, and gluttony:
but he hath uttered his voice now, and that a mighty voice. The Sins which do deserve best this judgement of Drought, Are the Abuses of the fruits of the earth to sensuality, Drunkenness, and gluttony:
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for doth not God doe well, to withdraw from vs the faculties of euill doing,
for does not God do well, to withdraw from us the faculties of evil doing,
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and to depriue vs of the meanes by which we do dishonour him? And wee haue cause to thinke these sinnes the present prouocation of the wrath of God in this drought.
and to deprive us of the means by which we do dishonour him? And we have cause to think these Sins the present provocation of the wrath of God in this drought.
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2 They. The consideration of the persons supposed to sinne, doth adde weight to this matter.
2 They. The consideration of the Persons supposed to sin, does add weight to this matter.
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They, that is, the Israel of God: the people whom God hath singled out, to poure on them the riches of his mercie, of whom Dauid saith;They, that is, the Israel of God: the people whom God hath singled out, to pour on them the riches of his mercy, of whom David Says;
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Hee hath not done so to euerie Nation. If they sinne. He hath not done so to every nation. If they sin.
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Their sinne is iniurie, and vnkindnesse too, Thou, O man, my companion and my familiar frieud.
Their sin is injury, and unkindness too, Thou, Oh man, my Companion and my familiar frieud.
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Heare Nathan pleading this quarrel of vnkindnesse for God to Dauid, after his double sinne, Thus saith the Lord, I annointed thee King ouer Israel,
Hear Nathan pleading this quarrel of unkindness for God to David, After his double sin, Thus Says the Lord, I anointed thee King over Israel,
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and I deliuered thee out of the hand of Saul &c. And if that had beene too little, I would haue doone such and such things vnto thee.
and I Delivered thee out of the hand of Saul etc. And if that had been too little, I would have done such and such things unto thee.
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Wherefore hast thou despised the commandement of the Lord? So might God say to Israel, I brought thee out of the land of Egipt: Wherefore hast thou despised the Commandment of the Lord? So might God say to Israel, I brought thee out of the land of Egypt:
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I saued thee from thine enemies that pursued thee:
I saved thee from thine enemies that pursued thee:
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I diuided the red Sea for thy passage out of Aegipt: and the waters of Iordane for thy entrance into Canaan; why hast thou despised the commaundement of the Lord thy God?
I divided the read Sea for thy passage out of Egypt: and the waters of Iordane for thy Entrance into Canaan; why hast thou despised the Commandment of the Lord thy God?
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And semblably, may not personall considerations aggrauate our sinnes, whom Almightie God hath deliuered from the Pope, a worfe oppressour then was King Pharaoh: to whom God gaue a religious, wise, virgine Soueraigne, the wonder both of the ranke and sex, to rule ouer vs so many happy years of gracious peace at home, and glorious victories abroad:
And semblably, may not personal considerations aggravate our Sins, whom Almighty God hath Delivered from the Pope, a worfe oppressor then was King Pharaoh: to whom God gave a religious, wise, Virgae Sovereign, the wonder both of the rank and sex, to Rule over us so many happy Years of gracious peace At home, and glorious victories abroad:
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and with whom this fauour of God did not die, but hath continued in the succession of our gracious King, vnder whom wee continue to enioy peace,
and with whom this favour of God did not die, but hath continued in the succession of our gracious King, under whom we continue to enjoy peace,
cc p-acp ro-crq d n1 pp-f np1 vdd xx vvi, cc-acp vhz vvn p-acp dt n1 pp-f po12 j n1, p-acp ro-crq pns12 vvb pc-acp vvi n1,
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and the holie libertie of the Gospell:
and the holy liberty of the Gospel:
cc dt j n1 pp-f dt n1:
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to whom God hath giuen a plentifull land, and hath enriched vs with the riches of neighbour and remote Nations:
to whom God hath given a plentiful land, and hath enriched us with the riches of neighbour and remote nations:
p-acp ro-crq np1 vhz vvn dt j n1, cc vhz vvn pno12 p-acp dt n2 pp-f n1 cc j n2:
(35) part (DIV2)
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929
If we sinne, can there be lesse then a fearefull expectation of iudgement?If we sin, can there be less then a fearful expectation of judgement?
cs pns12 vvb, vmb a-acp vbi av-dc cs dt j n1 pp-f n1?
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For Turkes that haue a Mahomet, a Mammet for their Messiah, for Iewes who know no IESVS yet in the Flesh,
For Turks that have a Mahomet, a Mammet for their Messiah, for Iewes who know no JESUS yet in the Flesh,
p-acp n2 cst vhb dt np1, dt n1 p-acp po32 np1, p-acp npg1 r-crq vvb dx np1 av p-acp dt n1,
(35) part (DIV2)
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for Papists that worship Idoles, for Indians that worship the Diuell, to despise the commaundement of God, this God taketh not so much to heart, for brambles beare no figges.
for Papists that worship Idols, for Indians that worship the devil, to despise the Commandment of God, this God Takes not so much to heart, for brambles bear no figs.
c-acp njp2 cst vvb n2, c-acp np1 cst n1 dt n1, p-acp vvb dt n1 pp-f np1, d np1 vvz xx av av-d p-acp n1, p-acp n2 vvb dx n2.
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But hee must needes take it vnkindely, if we liuing amongest so many assurances of his tender loue, whose sheepe haue brought forth thousands,
But he must needs take it unkindly, if we living amongst so many assurances of his tender love, whose sheep have brought forth thousands,
p-acp pns31 vmb av vvi pn31 av-j, cs po12 vvg p-acp av d n2 pp-f po31 j n1, rg-crq n1 vhb vvn av crd,
(35) part (DIV2)
211
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933
and tenne thousands in our Pastures, and haue eaten the fat of the earth, and drunke of the riuer of his pleasures,
and tenne thousands in our Pastures, and have eaten the fat of the earth, and drunk of the river of his pleasures,
cc crd crd p-acp po12 n2, cc vhb vvn dt j pp-f dt n1, cc vvn pp-f dt n1 pp-f po31 n2,
(35) part (DIV2)
211
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934
if we turne the grace of God into wantonnesse, and abuse his mercy to prouoke his anger.
if we turn the grace of God into wantonness, and abuse his mercy to provoke his anger.
cs pns12 vvb dt n1 pp-f np1 p-acp n1, cc vvi po31 n1 pc-acp vvi po31 n1.
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935
Nehemiah in chap. 6. vers. 11. said, should such a man as I flie? Consider what kinde of man thou art;Nehemiah in chap. 6. vers. 11. said, should such a man as I fly? Consider what kind of man thou art;
np1 p-acp n1 crd fw-la. crd vvn, vmd d dt n1 c-acp pns11 vvb? vvb r-crq n1 pp-f n1 pns21 vb2r;
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211
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936
borne in the Church, and washed in the water of holy Baptisme, taught in the word, fed with the body and bloud of CHRIST, possessing the fruits of the Land in peace, should such a man as I liue?
born in the Church, and washed in the water of holy Baptism, taught in the word, fed with the body and blood of CHRIST, possessing the fruits of the Land in peace, should such a man as I live?
vvn p-acp dt n1, cc vvn p-acp dt n1 pp-f j n1, vvn p-acp dt n1, vvn p-acp dt n1 cc n1 pp-f np1, vvg dt n2 pp-f dt n1 p-acp n1, vmd d dt n1 c-acp pns11 vvb?
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3 Against thee. The next circumstance maketh the fault greater, the sinne is supposed to be against God:
3 Against thee. The next circumstance makes the fault greater, the sin is supposed to be against God:
crd p-acp pno21. dt ord n1 vvz dt n1 jc, dt n1 vbz vvn pc-acp vbi p-acp np1:
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938
contrary to him, and wee doe in some sinnes expose our selues to God. Israel was guilty of two sinnes which were against God:
contrary to him, and we do in Some Sins expose our selves to God. Israel was guilty of two Sins which were against God:
n-jn p-acp pno31, cc pns12 vdb p-acp d n2 vvb po12 n2 p-acp np1. np1 vbds j pp-f crd n2 r-crq vbdr p-acp np1:
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939
one against the maiesty of God; that was Idolatry in the worship of strange gods:
one against the majesty of God; that was Idolatry in the worship of strange God's:
pi p-acp dt n1 pp-f np1; cst vbds n1 p-acp dt n1 pp-f j n2:
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wherein it is a wonder, that a people to whō the true God did so manifestly reueale himselfe, should be so led to the embracing of strāge worship:
wherein it is a wonder, that a people to whom the true God did so manifestly reveal himself, should be so led to the embracing of strange worship:
c-crq pn31 vbz dt n1, cst dt n1 p-acp ro-crq dt j np1 vdd av av-j vvi px31, vmd vbi av vvn p-acp dt n-vvg pp-f j n1:
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an other against his mercie, in abusing the plenty of outward things, to their lust,
an other against his mercy, in abusing the plenty of outward things, to their lust,
dt n-jn p-acp po31 n1, p-acp vvg dt n1 pp-f j n2, p-acp po32 n1,
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942
vntill the wrath of God came vpon them, euen whilest the meate of plenty, was in the mouth of surfet.
until the wrath of God Come upon them, even whilst the meat of plenty, was in the Mouth of surfeit.
c-acp dt n1 pp-f np1 vvd p-acp pno32, av cs dt n1 pp-f n1, vbds p-acp dt n1 pp-f n1.
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For Idolatrie, the light of the Gospel hath so long time shined vpon this Land, that (except with those of the Popish straine) Idoles are out of request:
For Idolatry, the Light of the Gospel hath so long time shined upon this Land, that (except with those of the Popish strain) Idols Are out of request:
p-acp n1, dt n1 pp-f dt n1 vhz av av-j n1 vvd p-acp d n1, cst (c-acp p-acp d pp-f dt j n1) n2 vbr av pp-f n1:
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and wee may say, The knowledge of God is amongest vs: yet Drunkennesse and Gluttony make their belly their god.
and we may say, The knowledge of God is amongst us: yet drunkenness and Gluttony make their belly their god.
cc pns12 vmb vvi, dt n1 pp-f np1 vbz p-acp pno12: av n1 cc n1 vvi po32 n1 po32 n1.
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945
But for abuse of the good Creatures of GOD, wee are as much in fault,
But for abuse of the good Creatures of GOD, we Are as much in fault,
cc-acp p-acp n1 pp-f dt j n2 pp-f np1, pns12 vbr a-acp av-d p-acp n1,
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as if Dauid, when Saul had armed him against Goliah, should haue presently encountred Saul himselfe:
as if David, when Saul had armed him against Goliath, should have presently encountered Saul himself:
c-acp cs np1, c-crq np1 vhd vvn pno31 p-acp np1, vmd vhi av-j vvn np1 px31:
(36) part (DIV2)
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947
So wee fight against Almighty God with his owne weapons, so that the Lord complayneth, All these things are against me.
So we fight against Almighty God with his own weapons, so that the Lord Complaineth, All these things Are against me.
av pns12 vvb p-acp j-jn n1 p-acp po31 d n2, av cst dt n1 vvz, d d n2 vbr p-acp pno11.
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214
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4 Because of this. Heere is the prouocation.
4 Because of this. Here is the provocation.
crd p-acp a-acp d. av vbz dt n1.
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949
You see now where to lay the fault, because a people so much beholding to me, haue made no conscience to commit sinne, a thing so hatefull to me, sinning against my Maiestie, or my mercie;
You see now where to lay the fault, Because a people so much beholding to me, have made no conscience to commit sin, a thing so hateful to me, sinning against my Majesty, or my mercy;
pn22 vvb av c-crq pc-acp vvi dt n1, c-acp dt n1 av av-d vvg p-acp pno11, vhb vvn dx n1 pc-acp vvi n1, dt n1 av j p-acp pno11, vvg p-acp po11 n1, cc po11 n1;
(37) part (DIV2)
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950
therefore I haue shut vp Heauen, and there is no raine. Sinne then is found to be the cause of drought
Therefore I have shut up Heaven, and there is no rain. Sin then is found to be the cause of drought
av pns11 vhb vvn a-acp n1, cc pc-acp vbz dx n1. n1 av vbz vvn pc-acp vbi dt n1 pp-f n1
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951
I deny not but there be naturall causes, which produce drought, and the learned Students in the ▪ Bookes of celestiall bodies, giue good accompt often of these accidents: but Nature is Gods seruant.
I deny not but there be natural Causes, which produce drought, and the learned Students in the ▪ Books of celestial bodies, give good account often of these accidents: but Nature is God's servant.
pns11 vvb xx cc-acp pc-acp vbi j n2, r-crq vvb n1, cc dt j n2 p-acp dt ▪ n2 pp-f j n2, vvb j n1 av pp-f d n2: cc-acp n1 vbz ng1 n1.
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952
Eliah telleth Ahab: As the Lord God of Israel before whom I stand, liueth, there shall be no deaw nor raine these yeares, but according to my word: Elijah Telleth Ahab: As the Lord God of Israel before whom I stand, lives, there shall be no dew nor rain these Years, but according to my word:
np1 vvz np1: c-acp dt n1 np1 pp-f np1 p-acp ro-crq pns11 vvb, vvz, pc-acp vmb vbi dx n1 ccx vvi d n2, cc-acp vvg p-acp po11 n1:
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and CHRIST expresseth the time, three yeares and sixe moneths. The Prophet was Gods Prognostication to them, to tell them what weather they should haue:
and CHRIST Expresses the time, three Years and sixe months. The Prophet was God's Prognostication to them, to tell them what weather they should have:
cc np1 vvz dt n1, crd n2 cc crd n2. dt n1 vbds npg1 n1 p-acp pno32, pc-acp vvi pno32 r-crq n1 pns32 vmd vhi:
(37) part (DIV2)
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954
for God tooke the matter into his owne hand: and Nature sate all the while, and looked on.
for God took the matter into his own hand: and Nature sat all the while, and looked on.
c-acp np1 vvd dt n1 p-acp po31 d n1: cc n1 vvd d dt n1, cc vvd a-acp.
(37) part (DIV2)
216
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955
See what a Sequence heere is at this foolish game of sinne.
See what a Sequence Here is At this foolish game of sin.
n1 q-crq dt n1 av vbz p-acp d j n1 pp-f n1.
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216
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956
First sinne, then anger, then no raine, and no fruits of the earth, and the perishing of man and beast; God taketh it vpon him:
First sin, then anger, then no rain, and no fruits of the earth, and the perishing of man and beast; God Takes it upon him:
ord n1, cs n1, av dx n1, cc dx n2 pp-f dt n1, cc dt vvg pp-f n1 cc n1; np1 vvz pn31 p-acp pno31:
(37) part (DIV2)
216
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957
If I shut vp Heauen, and there be no raine. If I shut up Heaven, and there be no rain.
cs pns11 vvb a-acp n1, cc pc-acp vbi dx n1.
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216
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958
God saith to Iob, Hath the raine a father? or, who hath begotten the droppes of deaw?
God Says to Job, Hath the rain a father? or, who hath begotten the drops of dew?
np1 vvz p-acp np1, vhz dt n1 dt n1? cc, r-crq vhz vvn dt n2 pp-f n1?
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217
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959
Canst thou lift vp thy voice to the Cloudes, that abundance of waters may couer thee? Surely man cannot help himselfe in this. Canst thou lift up thy voice to the Clouds, that abundance of waters may cover thee? Surely man cannot help himself in this.
vm2 pns21 vvi a-acp po21 n1 p-acp dt n2, cst n1 pp-f n2 vmb vvi pno21? av-j n1 vmbx vvi px31 p-acp d.
(37) part (DIV2)
218
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960
He saith to the snow, be thou on the earth, likewise to the small raine, and to the great raine of his strength. He Says to the snow, be thou on the earth, likewise to the small rain, and to the great rain of his strength.
pns31 vvz p-acp dt n1, vbb pns21 p-acp dt n1, av p-acp dt j n1, cc p-acp dt j n1 pp-f po31 n1.
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218
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961
So Eliphaz, who giues raine vpon the earth?, and sends waters vpon the fieldes? Wonder not then seeing you know who is Lord of these treasures,
So Eliphaz, who gives rain upon the earth?, and sends waters upon the fields? Wonder not then seeing you know who is Lord of these treasures,
av np1, r-crq vvz n1 p-acp dt n1?, cc vvz n2 p-acp dt n2? vvb xx av vvg pn22 vvb r-crq vbz n1 pp-f d n2,
(37) part (DIV2)
219
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962
if hee be spare of them, and shut his hand, Because they sinned against thee.
if he be spare of them, and shut his hand, Because they sinned against thee.
cs pns31 vbb j pp-f pno32, cc vvd po31 n1, c-acp pns32 vvd p-acp pno21.
(37) part (DIV2)
219
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963
It is not enough to thinke vpon our sinnes, but if we doe thinke vpon them,
It is not enough to think upon our Sins, but if we do think upon them,
pn31 vbz xx av-d pc-acp vvi p-acp po12 n2, cc-acp cs pns12 vdb vvi p-acp pno32,
(37) part (DIV2)
220
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964
as the cause of this iudgement, these haue made the heauens aboue vs as brasse, and these haue locked vp the treasures of raine.
as the cause of this judgement, these have made the heavens above us as brass, and these have locked up the treasures of rain.
c-acp dt n1 pp-f d n1, d vhb vvn dt n2 p-acp pno12 p-acp n1, cc d vhb vvn a-acp dt n2 pp-f n1.
(37) part (DIV2)
220
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965
The earth is sensible of this calamitie, the face of it is discoloured, the grasse is burnt vp, the fruits faile, the greene hearb is withered, the earth openeth her mouth wide,
The earth is sensible of this calamity, the face of it is discoloured, the grass is burned up, the fruits fail, the green herb is withered, the earth Openeth her Mouth wide,
dt n1 vbz j pp-f d n1, dt n1 pp-f pn31 vbz vvn, dt n1 vbz vvn a-acp, dt n2 vvb, dt j-jn n1 vbz vvn, dt n1 vvz po31 n1 av-j,
(37) part (DIV2)
220
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966
and gapeth for thirst, and no clouds but of dust, haue for a long time rained vpon vs:
and gapeth for thirst, and no Clouds but of dust, have for a long time reigned upon us:
cc vvz p-acp n1, cc dx n2 cc-acp pp-f n1, vhb p-acp dt j n1 vvn p-acp pno12:
(37) part (DIV2)
220
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967
the beasts of the field haue felt this woe, who haue wanted their necessary foode:
the beasts of the field have felt this woe, who have wanted their necessary food:
dt n2 pp-f dt n1 vhb vvn d n1, r-crq vhb vvn po32 j n1:
(37) part (DIV2)
220
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968
onely wee who know the cause of all this, and are too blame for all this,
only we who know the cause of all this, and Are too blame for all this,
av-j pns12 r-crq vvb dt n1 pp-f d d, cc vbr av vvb p-acp d d,
(37) part (DIV2)
220
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969
for whose sins, the earth, & the beasts of the field suffer, wee doe not change garment,
for whose Sins, the earth, & the beasts of the field suffer, we do not change garment,
p-acp rg-crq n2, dt n1, cc dt n2 pp-f dt n1 vvi, pns12 vdb xx vvi n1,
(37) part (DIV2)
220
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970
or countenance for the matter, the drunkard drinkes not a draught the lesse, nor comes to Church the more for it;
or countenance for the matter, the drunkard drinks not a draught the less, nor comes to Church the more for it;
cc n1 p-acp dt n1, dt n1 vvz xx dt n1 dt av-dc, ccx vvz p-acp n1 dt av-dc p-acp pn31;
(37) part (DIV2)
220
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971
the wanton abateth nothing of his delights, nor the worldely man of his desires:
the wanton abateth nothing of his delights, nor the worldly man of his Desires:
dt j-jn vvz pix pp-f po31 n2, ccx dt j n1 pp-f po31 n2:
(37) part (DIV2)
220
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972
But aske the Rich man of the earth, will all the wealth which they haue heaped vp buy vs one shower of raine now in this our extreamest necessitie:
But ask the Rich man of the earth, will all the wealth which they have heaped up buy us one shower of rain now in this our Extremest necessity:
cc-acp vvb dt j n1 pp-f dt n1, vmb d dt n1 r-crq pns32 vhb vvn a-acp vvi pno12 crd n1 pp-f n1 av p-acp d po12 js-jn n1:
(37) part (DIV2)
220
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973
I say not to quench the great thirst, but to lay the dust thereof ▪
I say not to quench the great thirst, but to lay the dust thereof ▪
pns11 vvb xx pc-acp vvi dt j n1, cc-acp pc-acp vvi dt n1 av ▪
(37) part (DIV2)
220
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974
VVith what heart then can any considerate man sin against God, who bethinks himselfe, that if he sin, he shutteth vp Heauen against him:
With what heart then can any considerate man since against God, who bethinks himself, that if he sin, he shutteth up Heaven against him:
p-acp r-crq n1 av vmb d j n1 n1 p-acp np1, r-crq vvz px31, cst cs pns31 vvb, pns31 vvz a-acp n1 p-acp pno31:
(37) part (DIV2)
221
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975
that if men did regard things temporall onely, this life can not be happy, but in the fauour of God;
that if men did regard things temporal only, this life can not be happy, but in the favour of God;
cst cs n2 vdd vvi n2 j av-j, d n1 vmb xx vbi j, cc-acp p-acp dt n1 pp-f np1;
(37) part (DIV2)
221
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976
nothing but Godlinesse hath the promises of ehis life and of the life to come.
nothing but Godliness hath the promises of ehis life and of the life to come.
pix cc-acp n1 vhz dt n2 pp-f ng1 n1 cc pp-f dt n1 pc-acp vvi.
(37) part (DIV2)
221
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977
And it is as easie to be happy in both worlds, as in this onely, the feare of God doth it in both.
And it is as easy to be happy in both world's, as in this only, the Fear of God does it in both.
cc pn31 vbz a-acp j pc-acp vbi j p-acp d n2, c-acp p-acp d av-j, dt n1 pp-f np1 vdz pn31 p-acp d.
(37) part (DIV2)
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978
2 The Supposition of the remedie.
2 The Supposition of the remedy.
crd dt n1 pp-f dt n1.
(37) part (DIV2)
222
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979
The meanes to bee vsed to diuert this iudgement, are three. 1 Prayer: If they pray toward this place. 2 Confession of Gods name: and confesse thy name. 3 Repentance: and turne from their sinnes when thou afflictest them.
The means to be used to divert this judgement, Are three. 1 Prayer: If they pray towards this place. 2 Confessi of God's name: and confess thy name. 3 Repentance: and turn from their Sins when thou afflictest them.
dt n2 pc-acp vbi vvn pc-acp vvi d n1, vbr crd. crd n1: cs pns32 vvb p-acp d n1. crd n1 pp-f npg1 n1: cc vvb po21 n1. crd n1: cc vvi p-acp po32 n2 c-crq pns21 js pno32.
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223
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980
1 Prayer: Heere he supposeth, 1 That they will flie to praier. 2 That they wil performe this in their owne persons. 3 That they wil direct their prayer to God. 1 They will flie to praier.
1 Prayer: Here he Supposeth, 1 That they will fly to prayer. 2 That they will perform this in their own Persons. 3 That they will Direct their prayer to God. 1 They will fly to prayer.
crd n1: av pns31 vvz, vvn cst pns32 vmb vvi p-acp n1. crd cst pns32 vmb vvi d p-acp po32 d n2. crd cst pns32 vmb vvi po32 n1 p-acp np1. vvn pns32 vmb vvi p-acp n1.
(37) part (DIV2)
224
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981
Prayer hath euer been esteemed and approued the best remedy against calamitie; and therefore the Saints of God haue vsed it in all afflictions:
Prayer hath ever been esteemed and approved the best remedy against calamity; and Therefore the Saints of God have used it in all afflictions:
n1 vhz av vbn vvn cc vvd dt js n1 p-acp n1; cc av dt n2 pp-f np1 vhb vvn pn31 p-acp d n2:
(37) part (DIV2)
225
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982
so saith S. Iames, Is any man afflicted? let him pray:
so Says S. James, Is any man afflicted? let him pray:
av vvz n1 np1, vbz d n1 vvn? vvb pno31 vvi:
(37) part (DIV2)
225
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983
This medicine hath a probatum est: The effectuall feruent praier of a righteous man preuaileth much: He prooueth it thus:
This medicine hath a probatum est: The effectual fervent prayer of a righteous man prevaileth much: He proveth it thus:
d n1 vhz dt fw-la fw-la: dt j j n1 pp-f dt j n1 vvz d: pns31 vvz pn31 av:
(37) part (DIV2)
225
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984
Eliah was a man subiect to the like passion that wee are, and he prayed earnestly, that it might not raine, Elijah was a man Subject to the like passion that we Are, and he prayed earnestly, that it might not rain,
np1 vbds dt n1 j-jn p-acp dt av-j n1 cst pns12 vbr, cc pns31 vvd av-j, cst pn31 vmd xx vvi,
(37) part (DIV2)
225
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985
& it rained not on the earth three yeares and sixe moneths:
& it reigned not on the earth three Years and sixe months:
cc pn31 vvd xx p-acp dt n1 crd n2 cc crd n2:
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225
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986
And hee prayed againe, and the Heauen gaue raine, and the earth brought forth her fruit. And he prayed again, and the Heaven gave rain, and the earth brought forth her fruit.
cc pns31 vvd av, cc dt n1 vvd n1, cc dt n1 vvd av po31 n1.
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225
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987
Heere is the force of Prayer, euen in this poynt, concerning the watering of the earth, prayer openeth Heauen, and prayer shutteth it.
Here is the force of Prayer, even in this point, Concerning the watering of the earth, prayer Openeth Heaven, and prayer shutteth it.
av vbz dt n1 pp-f n1, av p-acp d n1, vvg dt vvg pp-f dt n1, n1 vvz n1, cc n1 vvz pn31.
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Any man afflicted with anie affliction, let him pray: but our prayer must be:Any man afflicted with any affliction, let him pray: but our prayer must be:
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989
1 Multiplicata: we must be frequent in praier, Saint Paul biddeth vs to be NONLATINALPHABET such as put our whole strength of spirit into our prayers. Or as in another place;
1 Multiplicata: we must be frequent in prayer, Saint Paul bids us to be such as put our Whole strength of Spirit into our Prayers. Or as in Another place;
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990
Pray continually. Our Sauiour CHRIST prayed thrice in the Garden, the same wordes. Iohn sawe another Angell, who offered much incense with many prayers. Reuelat. 8. 3. He requireth not here long praiers, but often, lest Deuotion languish, and Zeale take cold.Pray continually. Our Saviour CHRIST prayed thrice in the Garden, the same words. John saw Another Angel, who offered much incense with many Prayers. Reuelat. 8. 3. He requires not Here long Prayers, but often, lest Devotion languish, and Zeal take cold.
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991
Augustine saith, That the brethren had in the wildernesse, Crebras orationes, but breues: often, but short Prayers,Augustine Says, That the brothers had in the Wilderness, Crebras orationes, but Breves: often, but short Prayers,
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992
for feare of wearing and wearying their intention, for flesh and blood are soone tyred and out of heart.
for Fear of wearing and wearying their intention, for Flesh and blood Are soon tired and out of heart.
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993
Dauid vsed this frequent prayer, but his prayers were short, but they were effectuall: one thing haue I desired of the Lord that I will require. David used this frequent prayer, but his Prayers were short, but they were effectual: one thing have I desired of the Lord that I will require.
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994
I will not be said nay. The Widdow in the Gospell is made our example; not for the length, but for the importunitie of her Petition:
I will not be said nay. The Widow in the Gospel is made our Exampl; not for the length, but for the importunity of her Petition:
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995
and the Apostle wisheth the Romans NONLATINALPHABET to striue with God by their Prayers for him, that is, to wrastle with the Angell for a blessing, or to striue with Sathan:
and the Apostle wishes the Romans to strive with God by their Prayers for him, that is, to wrestle with the Angel for a blessing, or to strive with Sathan:
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996
For Origen saith, In oratione daemones obsistunt: The Diuells doe oppose vs when wee pray.
For Origen Says, In oration daemons obsistunt: The Devils do oppose us when we pray.
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997
The Prophet biddeth, Keepe not silence, giue the Lord no rest, yee that make mention of the Lord:
The Prophet bids, Keep not silence, give the Lord no rest, ye that make mention of the Lord:
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998
So he gaue them example for Sions sake, I will not holde my peace, for Ierusalems sake I will not rest.
So he gave them Exampl for Zions sake, I will not hold my peace, for Ierusalems sake I will not rest.
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999
In the common calamities of whole Nations, the Church of God hath vsed to set apart solempne dayes to the deprecation of Gods wrath, in the publique conuenings of the faithfull:
In the Common calamities of Whole nations, the Church of God hath used to Set apart solemn days to the deprecation of God's wrath, in the public conuenings of the faithful:
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and we do heare that this drought hath in som places, where Poperie is professed, brought forth solemne and publique Processions,
and we do hear that this drought hath in Some places, where Popery is professed, brought forth solemn and public Procession,
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1001
and set Seruices to diuert this woe.
and Set Services to divert this woe.
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1002
I expected all this while, the commaund of authoritie, to put this vpon our generall practise,
I expected all this while, the command of Authority, to put this upon our general practice,
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1003
but perceiuing that their Wisedomes do cast this vpon the holie discretion of particular Pastours in their seuerall Charges:
but perceiving that their Wisdoms do cast this upon the holy discretion of particular Pastors in their several Charges:
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1004
I haue blamed my tardie, and behind hand omission of this duetie: yet presuming that none of you in your priuate Deuotions haue neglected this good office,
I have blamed my tardy, and behind hand omission of this duty: yet presuming that none of you in your private Devotions have neglected this good office,
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1005
as you haue ioyned also in the prayers of the Congregation, now I admonish you to stirre vp your selues to giue the Lord no rest, till he haue mercie vpon vs,
as you have joined also in the Prayers of the Congregation, now I admonish you to stir up your selves to give the Lord no rest, till he have mercy upon us,
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1006
and take away from vs this, euen this calamitie also.
and take away from us this, even this calamity also.
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1007
VVee haue aerumnas multiplicatas, our sorrowes multiplied, let our prayers be multiplied also. 2 But our prayer must be praesentataper Christum:
We have aerumnas multiplicatas, our sorrows multiplied, let our Prayers be multiplied also. 2 But our prayer must be praesentataper Christ:
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1008
CHRIST our Aduocate must present our prayers to God:
CHRIST our Advocate must present our Prayers to God:
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for our prayers are but the fewell, CHRISTS mediation puts fire into them, and maketh them incense.
for our Prayers Are but the fuel, CHRIST mediation puts fire into them, and makes them incense.
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1010
Prayer is Medicina, the Medicinall Antidote against miserie;
Prayer is Medicina, the Medicinal Antidote against misery;
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but CHRIST is vehiculum, the meanes to conuey this Medicine into the inward partes, and therefore as, we beginne our prayers, In the name of IESVS CHRIST,
but CHRIST is vehiculum, the means to convey this Medicine into the inward parts, and Therefore as, we begin our Prayers, In the name of JESUS CHRIST,
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1012
so we vse to end them, thorow IESVS CHRIST our Lord. VVee haue no grace with God for our owne sakes;
so we use to end them, thorough JESUS CHRIST our Lord. We have no grace with God for our own sakes;
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CHRIST saith, Whatsoeuer you aske in my name, it shall bee giuen you. Matt. 21. 22. For without me you can do nothing. Iohn 15. 5. 3 Our prayer must be acceptabilis Deo: Such as God will accept.
CHRIST Says, Whatsoever you ask in my name, it shall be given you. Matt. 21. 22. For without me you can do nothing. John 15. 5. 3 Our prayer must be acceptabilis God: Such as God will accept.
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God heareth not sinners pleading for themselues, either sleightly, with a customary Miserere: Lord haue mercie vpon vs,
God hears not Sinners pleading for themselves, either slightly, with a customary miserere: Lord have mercy upon us,
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1015
or prowdly, I thanke thee, I am not as other men are, as the Pharisee.
or proudly, I thank thee, I am not as other men Are, as the Pharisee.
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1016
But if we come to him by Christ, He cannot denie himselfe, as Diez a Portugall Friar wittily noteth:
But if we come to him by christ, He cannot deny himself, as Diez a Portugal Friar wittily notes:
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1017
If we begge of God the riches or honors of this world, these are not himselfe;
If we beg of God the riches or honours of this world, these Are not himself;
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if reuenge, that is not himselfe: but if wee beg mercie, that is God himselfe. Hee is called the Father of mercies; that is, the Father of CHRIST:
if revenge, that is not himself: but if we beg mercy, that is God himself. He is called the Father of Mercies; that is, the Father of CHRIST:
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1019
For Christ is our righteousnesse to God, and Gods mercie to vs. 2 They must pray themselues: If they pray.
For christ is our righteousness to God, and God's mercy to us 2 They must pray themselves: If they pray.
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1020
Although we are commanded to pray one for another, yet we are not thereby freed from praying euery man for himselfe.
Although we Are commanded to pray one for Another, yet we Are not thereby freed from praying every man for himself.
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1021
Is the affliction common, let the prayer be also generall:
Is the affliction Common, let the prayer be also general:
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1022
let euerie man solicite God in IESVS CHRIST for himselfe, euery man for all, all for one another,
let every man solicit God in JESUS CHRIST for himself, every man for all, all for one Another,
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1023
euen for the whole Land, of which wee are partes:
even for the Whole Land, of which we Are parts:
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1024
let vs not onely trust to the prayers of others for vs. Saint Paul entreating the Romans to pray for him, desireth them also to pray with him.
let us not only trust to the Prayers of Others for us Saint Paul entreating the Romans to pray for him, Desires them also to pray with him.
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1025
Poperie hath the credit to haue first deuised this lazie and idle doctrine of borrowing, hiring, and buying prayers:
Popery hath the credit to have First devised this lazy and idle Doctrine of borrowing, hiring, and buying Prayers:
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1026
so that rich men haue turnd praying into paying:
so that rich men have turned praying into paying:
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1027
But Salomon supposeth that they will pray for themselues that sinne against themselues, and against God,
But Solomon Supposeth that they will pray for themselves that sin against themselves, and against God,
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1028
and vnlesse they so do, they haue no part in these his prayers.
and unless they so do, they have no part in these his Prayers.
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1029
Samuel, Iob, Daniel, all the holy men on earth, loose labour, if they pray for such as will not pray for themselues, God putteth them off thus: I will not heare them. Samuel, Job, daniel, all the holy men on earth, lose labour, if they pray for such as will not pray for themselves, God putteth them off thus: I will not hear them.
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1030
Euen in this calamity haue not all and each of vs our particular woe:
Even in this calamity have not all and each of us our particular woe:
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1031
let vs therefore pray all and each of vs. 3 They are supposed to pray towards this place: i. toward the Temple at Ierusalem.
let us Therefore pray all and each of us 3 They Are supposed to pray towards this place: i. towards the Temple At Ierusalem.
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1032
They pray to God, & therefore addresse themselues toward the Temple, which is Gods house, wherein God did put his name,
They pray to God, & Therefore address themselves towards the Temple, which is God's house, wherein God did put his name,
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1033
and establish his worship, and wherein was the Arke of the Couenant, the Sacrament of Gods reall presence.
and establish his worship, and wherein was the Ark of the Covenant, the Sacrament of God's real presence.
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1034
Daniel being in a strange Land, went into his house, and his window being open in his chamber toward Ierusalem, hee kneeled vpon his knees, daniel being in a strange Land, went into his house, and his window being open in his chamber towards Ierusalem, he kneeled upon his knees,
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1035
and prayed three times a day. and prayed three times a day.
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1036
In Daniels example wee see a frequent resort to God by prayer three times, not three set Canonicall houres,
In Daniel's Exampl we see a frequent resort to God by prayer three times, not three Set Canonical hours,
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1037
but thrice, at times of fit leasure; and we find his worship directed to God, towards this place:
but thrice, At times of fit leisure; and we find his worship directed to God, towards this place:
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1038
peraduenture as Dauid did, Euening, morning, and at noone: for so we recommend to God, Initium progressum, & exitum;
Peradventure as David did, Evening, morning, and At noon: for so we recommend to God, Initium progressum, & exitum;
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1039
the beginning, the proceeding, and ending, of businesses of the day. This vnhurtfull ceren ony was in vse amongst the Iewes.
the beginning, the proceeding, and ending, of businesses of the day. This unhurtful ceren only was in use among the Iewes.
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1040
1 In respect of the promise which God made of his presence there.
1 In respect of the promise which God made of his presence there.
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1041
2 In a mysticall reference to Iesus Christ, for hee was the fulfilling of all the ceremonies of that place,
2 In a mystical Referente to Iesus christ, for he was the fulfilling of all the ceremonies of that place,
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1042
and all the Sacrifices offered there, were types of his one Oblation of himselfe. To this place their resort was commanded.
and all the Sacrifices offered there, were types of his one Oblation of himself. To this place their resort was commanded.
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1043
But vnto the place which the Lord your God shall choose out of all the Tribes, to put his name there,
But unto the place which the Lord your God shall choose out of all the Tribes, to put his name there,
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1044
euen to his habitation shall yee seeke and thither thou shalt come. This was too much for them to do often, because that many dwelt farre off, therefore they did this.even to his habitation shall ye seek and thither thou shalt come. This was too much for them to do often, Because that many dwelled Far off, Therefore they did this.
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1045
They worshipped and prayed towardes this place. Dauid did both.
They worshipped and prayed towards this place. David did both.
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1046
But as for mee, I will come into thy House in the multitude of thy mercie: But as for me, I will come into thy House in the multitude of thy mercy:
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1047
and in thy feare will I worship towardes the Temple of thy Holinesse. If the reuerence of the house of God so farre off, did make impression; and in thy Fear will I worship towards the Temple of thy Holiness. If the Reverence of the house of God so Far off, did make impression;
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1048
Take heede to thy foote when thou entrest into the House of God. The sanctification and vse of this place calleth vpon thee for holy preparation.Take heed to thy foot when thou enterest into the House of God. The sanctification and use of this place calls upon thee for holy preparation.
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1049
Thanke God (beloued) for the happy libertie that wee haue in the house of God, the Doores are open, the Belles inuite vs to it:
Thank God (Beloved) for the happy liberty that we have in the house of God, the Doors Are open, the Bells invite us to it:
vvb np1 (vvn) p-acp dt j n1 cst pns12 vhb p-acp dt n1 pp-f np1, dt n2 vbr j, dt n2 vvb pno12 p-acp pn31:
(37) part (DIV2)
242
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1050
God is at home, and at good lesure to heare our suites, and to giue vs remedy. 2 They flie to Confession, and confesse thy name.
God is At home, and At good lesure to hear our suits, and to give us remedy. 2 They fly to Confessi, and confess thy name.
np1 vbz p-acp n1-an, cc p-acp j n1 pc-acp vvi po12 n2, cc pc-acp vvi pno12 vvi. crd pns32 vvb p-acp n1, cc vvb po21 n1.
(37) part (DIV2)
242
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1051
The name of anie thing is that whereby it is known and distinguished from other things:
The name of any thing is that whereby it is known and distinguished from other things:
dt n1 pp-f d n1 vbz d c-crq pn31 vbz vvn cc vvn p-acp j-jn n2:
(37) part (DIV2)
243
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1052
the confessing the name of God here required, is the honoring of God, to the vttermost of our knowledge of him,
the confessing the name of God Here required, is the honouring of God, to the uttermost of our knowledge of him,
dt vvg dt n1 pp-f np1 av vvd, vbz dt vvg pp-f np1, p-acp dt j pp-f po12 n1 pp-f pno31,
(37) part (DIV2)
243
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1053
and of his reuelation of himselfe to vs, and this is that which wee begge of God, saying, Hallowed be thy name.
and of his Revelation of himself to us, and this is that which we beg of God, saying, Hallowed be thy name.
cc pp-f po31 n1 pp-f px31 p-acp pno12, cc d vbz d r-crq pns12 vvb pp-f np1, vvg, vvn vbb po21 n1.
(37) part (DIV2)
243
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1054
And euen in this, they that seeke to God for remedy, when he hath brought any iudgement vpon the earth, must confesse the name of God,
And even in this, they that seek to God for remedy, when he hath brought any judgement upon the earth, must confess the name of God,
cc av p-acp d, pns32 cst vvb p-acp np1 p-acp n1, c-crq pns31 vhz vvn d n1 p-acp dt n1, vmb vvi dt n1 pp-f np1,
(37) part (DIV2)
244
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1055
& giue him the glory due to him, which is done,
& give him the glory due to him, which is done,
cc vvi pno31 dt n1 j-jn p-acp pno31, r-crq vbz vdn,
(37) part (DIV2)
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1056
1 By confession of their sinnes, for his name appeareth so much the more glorious, by how much our vnworthinesse is more in sight,
1 By Confessi of their Sins, for his name appears so much the more glorious, by how much our unworthiness is more in sighed,
vvd p-acp n1 pp-f po32 n2, p-acp po31 n1 vvz av av-d dt av-dc j, p-acp c-crq d po12 n1 vbz av-dc p-acp n1,
(37) part (DIV2)
245
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1057
so Ioshua said to Achan: Giue glorie to God ▪ and make confession vnto him, and tell mee now what thou hast done, hide it not from me.
so Ioshua said to achan: Give glory to God ▪ and make Confessi unto him, and tell me now what thou hast done, hide it not from me.
av np1 vvd p-acp np1: vvb n1 p-acp np1 ▪ cc vvi n1 p-acp pno31, cc vvb pno11 av r-crq pns21 vh2 vdn, vvb pn31 xx p-acp pno11.
(37) part (DIV2)
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1058
2 By confession of Gods Iustice to be such, as that hee will exact of vs an accompt of our whole life,
2 By Confessi of God's justice to be such, as that he will exact of us an account of our Whole life,
crd p-acp n1 pp-f npg1 n1 pc-acp vbi d, c-acp cst pns31 vmb vvi pp-f pno12 dt n1 pp-f po12 j-jn n1,
(37) part (DIV2)
246
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1059
because all our wayes are before him.
Because all our ways Are before him.
c-acp d po12 n2 vbr p-acp pno31.
(37) part (DIV2)
246
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1060
3 By confession of his goodnesse and mercy, who is not so vnplacable but that wee may come to him with our prayers:
3 By Confessi of his Goodness and mercy, who is not so unplacable but that we may come to him with our Prayers:
crd p-acp n1 pp-f po31 n1 cc n1, r-crq vbz xx av j cc-acp cst pns12 vmb vvi p-acp pno31 p-acp po12 n2:
(37) part (DIV2)
247
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1061
many men prouoked to anger, are so violent, that they can not brooke any sight of the party with whom they are offended, they will not heare him,
many men provoked to anger, Are so violent, that they can not brook any sighed of the party with whom they Are offended, they will not hear him,
d n2 vvn p-acp n1, vbr av j, cst pns32 vmb xx vvi d n1 pp-f dt n1 p-acp ro-crq pns32 vbr vvn, pns32 vmb xx vvi pno31,
(37) part (DIV2)
247
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1062
or any that pleade his cause: God doth not so, but receiueth the petitions of sinners for his names sake.
or any that plead his cause: God does not so, but receiveth the petitions of Sinners for his names sake.
cc d cst vvb po31 n1: np1 vdz xx av, cc-acp vvz dt n2 pp-f n2 p-acp po31 ng1 n1.
(37) part (DIV2)
247
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1063
4 By confession of his name, seeing the holie name of God is violated in our sinnes,
4 By Confessi of his name, seeing the holy name of God is violated in our Sins,
crd p-acp n1 pp-f po31 n1, vvg dt j n1 pp-f np1 vbz vvn p-acp po12 n2,
(37) part (DIV2)
248
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1064
and wee haue neglected him ▪ whose name should haue beene a sufficient disswasiue, to haue daunted vs from vnrighteousnesse, there is no better waie then by confession of his name to declare to the world, that not in it selfe alone,
and we have neglected him ▪ whose name should have been a sufficient disuasive, to have daunted us from unrighteousness, there is no better Way then by Confessi of his name to declare to the world, that not in it self alone,
cc pns12 vhb vvn pno31 ▪ rg-crq n1 vmd vhi vbn dt j j, pc-acp vhi vvn pno12 p-acp n1-u, pc-acp vbz dx jc n1 cs p-acp n1 pp-f po31 n1 pc-acp vvi p-acp dt n1, cst xx p-acp pn31 n1 av-j,
(37) part (DIV2)
248
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1065
but euen in our estimation also, Holie and reuerend is his name.
but even in our estimation also, Holy and reverend is his name.
cc-acp av-j p-acp po12 n1 av, j cc j-jn vbz po31 n1.
(37) part (DIV2)
248
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1066
5 By confession of his name in our punishments, acknowledging that it is God who hath brought vpon our Land this generall drought, it is he who sent the bitter Frostes to keepe in the Spring,
5 By Confessi of his name in our punishments, acknowledging that it is God who hath brought upon our Land this general drought, it is he who sent the bitter Frosts to keep in the Spring,
crd p-acp n1 pp-f po31 n1 p-acp po12 n2, vvg cst pn31 vbz n1 r-crq vhz vvn p-acp po12 n1 d j n1, pn31 vbz pns31 r-crq vvd dt j n2 pc-acp vvi p-acp dt n1,
(37) part (DIV2)
249
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1067
and the parching heate in the Summer, to burne vp the foode of our cattell, who opened the heauen in the Spring,
and the parching heat in the Summer, to burn up the food of our cattle, who opened the heaven in the Spring,
cc dt j-vvg n1 p-acp dt n1, pc-acp vvi a-acp dt n1 pp-f po12 n2, r-crq vvd dt n1 p-acp dt n1,
(37) part (DIV2)
249
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1068
and sent downe such plenty, and continuance of Snow, that the earth was shut vp against vs,
and sent down such plenty, and Continuance of Snow, that the earth was shut up against us,
cc vvd a-acp d n1, cc n1 pp-f n1, cst dt n1 vbds vvn a-acp p-acp pno12,
(37) part (DIV2)
249
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1069
and the beasts of the field:
and the beasts of the field:
cc dt n2 pp-f dt n1:
(37) part (DIV2)
249
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1070
and who hath now a long time shut vp the Heauens, that no raine doth fall vpon the earth, to refresh the withered beauty thereof.
and who hath now a long time shut up the Heavens, that no rain does fallen upon the earth, to refresh the withered beauty thereof.
cc r-crq vhz av dt j n1 vvn a-acp dt n2, cst dx n1 vdz vvi p-acp dt n1, pc-acp vvi dt j-vvn n1 av.
(37) part (DIV2)
249
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1071
6 By confession of his name in the remedie:
6 By Confessi of his name in the remedy:
crd p-acp n1 pp-f po31 n1 p-acp dt n1:
(37) part (DIV2)
250
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1072
for wee must also declare, that our helpe standes onelie in the name of the Lord, who hath made Heauen and Earth.
for we must also declare, that our help Stands only in the name of the Lord, who hath made Heaven and Earth.
c-acp pns12 vmb av vvi, cst po12 n1 vvz av-j p-acp dt n1 pp-f dt n1, r-crq vhz vvn n1 cc n1.
(37) part (DIV2)
250
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1073
For as we must burie all our murmurings in his name: Because thou Lord hast done it:
For as we must bury all our murmurings in his name: Because thou Lord hast done it:
c-acp c-acp pns12 vmb vvi d po12 n2 p-acp po31 n1: c-acp pns21 n1 vh2 vdn pn31:
(37) part (DIV2)
250
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1074
so wee must quicken and enlighten all our hopes at his name;
so we must quicken and enlighten all our hope's At his name;
av pns12 vmb vvi cc vvi d po12 n2 p-acp po31 n1;
(37) part (DIV2)
250
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1075
for onely the hand that wounded vs, can heale vs, and none but our God can renew the face of the earth. 3 They flie to Repentance: This is called 1 A turning from their sinnes.
for only the hand that wounded us, can heal us, and none but our God can renew the face of the earth. 3 They fly to Repentance: This is called 1 A turning from their Sins.
c-acp av-j dt n1 cst vvd pno12, vmb vvi pno12, cc pix cc-acp po12 n1 vmb vvi dt n1 pp-f dt n1. crd pns32 vvb p-acp n1: d vbz vvn crd dt vvg p-acp po32 n2.
(37) part (DIV2)
250
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1076
2 It hath Externum motiuum: an outward motiue: affliction.
2 It hath Externum motiuum: an outward motive: affliction.
crd pn31 vhz fw-la fw-la: dt j n1: n1.
(37) part (DIV2)
250
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1077
The turning heere mentioned implieth two termes. 1 Terminus à quo: from what wee must turne. 2 Terminus ad quem: to whom we must turne. 1 From what.
The turning Here mentioned Implies two terms. 1 Terminus à quo: from what we must turn. 2 Terminus ad Whom: to whom we must turn. 1 From what.
dt n-vvg av vvn vvz crd n2. crd np1 fw-fr fw-la: p-acp r-crq pns12 vmb vvi. crd np1 fw-la fw-la: p-acp ro-crq pns12 vmb vvi. crd p-acp r-crq.
(37) part (DIV2)
251
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1078
1 That from which wee must turne is sinne, and this is hard to do,
1 That from which we must turn is sin, and this is hard to do,
vvd cst p-acp r-crq pns12 vmb vvi vbz n1, cc d vbz j pc-acp vdi,
(37) part (DIV2)
252
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1079
because sinne hangeth so fast on, especially the sinnes of plenty, as gluttons, drunkards, and wantons, sinnes committed with such delight, that men are loth to part with them,
Because sin hangs so fast on, especially the Sins of plenty, as gluttons, drunkards, and wantons, Sins committed with such delight, that men Are loath to part with them,
c-acp n1 vvz av av-j a-acp, av-j dt n2 pp-f n1, c-acp n2, n2, cc n2-jn, n2 vvn p-acp d n1, cst n2 vbr j pc-acp vvi p-acp pno32,
(37) part (DIV2)
252
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1080
and we see very few recouered from them: Surely, many seeme rather turned into these sinnes, then turned from them.
and we see very few recovered from them: Surely, many seem rather turned into these Sins, then turned from them.
cc pns12 vvb av d vvn p-acp pno32: av-j, d vvb av vvn p-acp d n2, av vvn p-acp pno32.
(37) part (DIV2)
252
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1081
And if God should not haue mercie vpon vs out of the multitude of his owne tender compassions,
And if God should not have mercy upon us out of the multitude of his own tender compassions,
cc cs np1 vmd xx vhi n1 p-acp pno12 av pp-f dt n1 pp-f po31 d j n2,
(37) part (DIV2)
253
Page 143
1082
and for the fauour that hee beareth to a few righteous soules, that do make conscience of these sinnes, till the sensuall drunkards, gluttons,
and for the favour that he bears to a few righteous Souls, that do make conscience of these Sins, till the sensual drunkards, gluttons,
cc p-acp dt n1 cst pns31 vvz p-acp dt d j n2, cst vdb vvi n1 pp-f d n2, c-acp dt j n2, n2,
(37) part (DIV2)
253
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1083
and wantons of the earth, doe turne away from these sinnes, to seeke his mercy, who of vs should hope to see an other showre of raine fall downe vpon the face of the dry and thirsty earth againe?
and wantons of the earth, do turn away from these Sins, to seek his mercy, who of us should hope to see an other shower of rain fallen down upon the face of the dry and thirsty earth again?
cc n2-jn pp-f dt n1, vdb vvi av p-acp d n2, pc-acp vvi po31 n1, r-crq pp-f pno12 vmd vvi pc-acp vvi dt j-jn n1 pp-f n1 vvb a-acp p-acp dt n1 pp-f dt j cc j n1 av?
(37) part (DIV2)
253
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1084
The phrase of turning from sinne, importeth a great mercie;
The phrase of turning from sin, imports a great mercy;
dt n1 pp-f vvg p-acp n1, vvz dt j n1;
(37) part (DIV2)
254
Page 143
1085
for God knowing whereof wee be made, and how fraile the sonnes of men are, exacteth not a perfect integrity, a pure,
for God knowing whereof we be made, and how frail the Sons of men Are, exacteth not a perfect integrity, a pure,
p-acp np1 vvg c-crq pns12 vbb vvn, cc c-crq j dt n2 pp-f n2 vbr, vvz xx dt j n1, dt j,
(37) part (DIV2)
254
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1086
and full seperation from all our sinnes, onely hee requireth of vs to turne away from them,
and full separation from all our Sins, only he requires of us to turn away from them,
cc j n1 p-acp d po12 n2, av-j pns31 vvz pp-f pno12 pc-acp vvi av p-acp pno32,
(37) part (DIV2)
254
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1087
as wee doe from those things which are loathsome to vs, and that we do expresse our dislike and hatred of them.
as we do from those things which Are loathsome to us, and that we do express our dislike and hatred of them.
c-acp pns12 vdb p-acp d n2 r-crq vbr j p-acp pno12, cc cst pns12 vdb vvi po12 n1 cc n1 pp-f pno32.
(37) part (DIV2)
254
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1088
The phrase of Christ to Peter: Get thee behind me, doth shew as much:
The phrase of christ to Peter: Get thee behind me, does show as much:
dt n1 pp-f np1 p-acp np1: vvb pno21 p-acp pno11, vdz vvi c-acp av-d:
(37) part (DIV2)
255
Page 144
1089
Let vs esteeme our sinnes our enemies, that wee may striue to leaue them asterne of vs. We say, They go farre that neuer turne: They do indeed;
Let us esteem our Sins our enemies, that we may strive to leave them astern of us We say, They go Far that never turn: They do indeed;
vvb pno12 vvi po12 n2 po12 n2, cst pns12 vmb vvi pc-acp vvi pno32 j pp-f pno12 pns12 vvi, pns32 vvb av-j cst av-x vvi: pns32 vdb av;
(37) part (DIV2)
255
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1090
so farre, as they that would go thence to Abrahams bosome, cannot. But euery turning will not serue the turne;
so Far, as they that would go thence to Abrahams bosom, cannot. But every turning will not serve the turn;
av av-j, c-acp pns32 cst vmd vvi av p-acp npg1 n1, vmbx. p-acp d vvg vmb xx vvi dt n1;
(37) part (DIV2)
255
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1091
thou maist turne away thy hand from the action of euill, and turne not away thy heart from the affection to it:
thou Mayest turn away thy hand from the actium of evil, and turn not away thy heart from the affection to it:
pns21 vm2 vvi av po21 n1 p-acp dt n1 pp-f n-jn, cc vvb xx av po21 n1 p-acp dt n1 p-acp pn31:
(37) part (DIV2)
256
Page 144
1092
Many so farre ouer rule desire, as to keep them from operation, but thou must turne away, not onely the instruments of sinne, the members and parts of thy body,
Many so Far over Rule desire, as to keep them from operation, but thou must turn away, not only the Instruments of sin, the members and parts of thy body,
d av av-j p-acp n1 n1, c-acp pc-acp vvi pno32 p-acp n1, cc-acp pns21 vmb vvi av, xx av-j dt n2 pp-f n1, dt n2 cc n2 pp-f po21 n1,
(37) part (DIV2)
256
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1093
but euen the heart that setteth them all aworke, from sinne and iniquity.
but even the heart that sets them all awork, from sin and iniquity.
cc-acp av-j dt n1 cst vvz pno32 d av, p-acp n1 cc n1.
(37) part (DIV2)
256
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1094
These euils which wee would put behind vs, will bee still courting of vs, and Sathan will neuer leaue tempting vs to them,
These evils which we would put behind us, will be still courting of us, and Sathan will never leave tempting us to them,
d n2-jn r-crq pns12 vmd vvi p-acp pno12, vmb vbi av vvg pp-f pno12, cc np1 vmb av-x vvi vvg pno12 p-acp pno32,
(37) part (DIV2)
257
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1095
but God is our Terminus ad quem, wee must turne to God. 2 To whom. Repentance seeketh the face of God:
but God is our Terminus ad Whom, we must turn to God. 2 To whom. Repentance seeks the face of God:
cc-acp np1 vbz po12 np1 fw-la fw-la, pns12 vmb vvi p-acp np1. crd p-acp ro-crq. np1-n vvz dt n1 pp-f np1:
(37) part (DIV2)
257
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1096
the penitent go not back-ward to their Father, as Sem and Iaphet did, but forward, like the vnthrift in the Gospell, who said within himselfe:
the penitent go not backward to their Father, as Sem and Japhet did, but forward, like the unthrift in the Gospel, who said within himself:
dt j-jn vvb xx av-j p-acp po32 n1, c-acp np1 cc np1 vdd, cc-acp av-j, av-j dt n1 p-acp dt n1, r-crq vvd p-acp px31:
(37) part (DIV2)
258
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1097
I will goe and say to my Father, Father I haue sinned, &c. for hee thought, no doubt, many others,I will go and say to my Father, Father I have sinned, etc. for he Thought, no doubt, many Others,
pns11 vmb vvi cc vvi p-acp po11 n1, n1 pns11 vhb vvn, av c-acp pns31 vvd, dx n1, d n2-jn,
(37) part (DIV2)
258
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1098
euen all that trace mee and my euils, haue gone to my father, and said as much of mee,
even all that trace me and my evils, have gone to my father, and said as much of me,
av d cst vvb pno11 cc po11 n2-jn, vhb vvn p-acp po11 n1, cc vvd p-acp d pp-f pno11,
(37) part (DIV2)
258
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1099
and this cannot chuse but bee an extreme griefe to him, now I will go my selfe and say so to him,
and this cannot choose but be an extreme grief to him, now I will go my self and say so to him,
cc d vmbx vvi cc-acp vbi dt j-jn n1 p-acp pno31, av pns11 vmb vvi po11 n1 cc vvb av p-acp pno31,
(37) part (DIV2)
258
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1100
and I hope it will please him well.
and I hope it will please him well.
cc pns11 vvb pn31 vmb vvi pno31 av.
(37) part (DIV2)
258
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1101
This is that (Beloued) which would soone preuaile with God, and obtaine the opening of heauen.
This is that (beloved) which would soon prevail with God, and obtain the opening of heaven.
d vbz d (j-vvn) r-crq vmd av vvi p-acp np1, cc vvi dt n-vvg pp-f n1.
(37) part (DIV2)
259
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1102
Thus Peter who had ouer-weened his owne loue of his Maister, and whilest he warmed himselfe at the high Priests fire, lost the heate of his owne zeale,
Thus Peter who had overweened his own love of his Master, and whilst he warmed himself At the high Priests fire, lost the heat of his own zeal,
av np1 r-crq vhd j po31 d n1 pp-f po31 n1, cc cs pns31 vvd px31 p-acp dt j ng1 n1, vvd dt n1 pp-f po31 d n1,
(37) part (DIV2)
259
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1103
and denied his Maister, but he went forth, and when Christ looked vpon him, Hee wept bitterly: so Mary Magdalen turnd to Christ,
and denied his Master, but he went forth, and when christ looked upon him, He wept bitterly: so Marry Magdalen turned to christ,
cc vvd po31 n1, cc-acp pns31 vvd av, cc c-crq np1 vvd p-acp pno31, pns31 vvd av-j: av uh np1 vvn p-acp np1,
(37) part (DIV2)
259
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1104
and in his louing seruice she employed her eyes, her lockes, her lips, her hands, her knees, her feetointment, which shee had not alwayes bestowed well, it is more then likely, most times ill.
and in his loving service she employed her eyes, her locks, her lips, her hands, her knees, her feetointment, which she had not always bestowed well, it is more then likely, most times ill.
cc p-acp po31 j-vvg n1 pns31 vvd po31 n2, po31 n2, po31 n2, po31 n2, po31 n2, po31 n1, r-crq pns31 vhd xx av vvn av, pn31 vbz dc cs j, ds n2 av-jn.
(37) part (DIV2)
259
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1105
Turne thus to the Lord, and let those knees which haue beene bent in drunken Healths to the earth, dwell vpon the Earth in our prayers to Almightie God for forgiuenesse.
Turn thus to the Lord, and let those knees which have been bent in drunken Healths to the earth, dwell upon the Earth in our Prayers to Almighty God for forgiveness.
vvb av p-acp dt n1, cc vvb d n2 r-crq vhb vbn vvn p-acp j n2 p-acp dt n1, vvb p-acp dt n1 p-acp po12 n2 p-acp j-jn np1 p-acp n1.
(37) part (DIV2)
260
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1106
Trie now if you can surffet vpon the Fatnesse of Gods house, who haue forsaken the house of God to doe seruice to your bellies, making them your gods,
Try now if you can surffet upon the Fatness of God's house, who have forsaken the house of God to do service to your bellies, making them your God's,
vvb av cs pn22 vmb n1 p-acp dt n1 pp-f npg1 n1, r-crq vhb vvn dt n1 pp-f np1 pc-acp vdi n1 p-acp po22 n2, vvg pno32 po22 n2,
(37) part (DIV2)
260
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1107
or haue come hither so full of your owne houses, that you haue but come to take your rest heere.
or have come hither so full of your own houses, that you have but come to take your rest Here.
cc vhb vvn av av j pp-f po22 d n2, cst pn22 vhb cc-acp vvb pc-acp vvi po22 n1 av.
(37) part (DIV2)
260
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1108
Trie if your tongs, vsed to blasphemous swearing, cursing, bitter iesting, slanderous reuiling, lying, and filthy speaking, can change their tune,
Try if your tongue's, used to blasphemous swearing, cursing, bitter jesting, slanderous reviling, lying, and filthy speaking, can change their tune,
vvb cs po22 n2, vvn p-acp j n-vvg, vvg, j n-vvg, j vvg, vvg, cc j n-vvg, vmb vvi po32 n1,
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and turne into the Publicans Miserere; Lord be mercifull vnto me a sinner.
and turn into the Publicans miserere; Lord be merciful unto me a sinner.
cc vvi p-acp dt ng1 fw-la; n1 vbb j p-acp pno11 dt n1.
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We haue great encouragement hereto, for the Lord to whom we turne, is gracious and mercifull, slow to anger, and of great kindnes,
We have great encouragement hereto, for the Lord to whom we turn, is gracious and merciful, slow to anger, and of great kindness,
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and such a one as repenteth him of the euill.
and such a one as Repenteth him of the evil.
cc d dt crd c-acp vvz pno31 pp-f dt j-jn.
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Who knoweth if he will returne and leaue a blessing behinde him? And againe, the sins from which wee turne, are well forsaken, Repent and turne your selues from all your transgressions, so iniquitie shall not be your ruine. Who Knoweth if he will return and leave a blessing behind him? And again, the Sins from which we turn, Are well forsaken, repent and turn your selves from all your transgressions, so iniquity shall not be your ruin.
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2 The eternall motiue, when thou afflict est them.
2 The Eternal motive, when thou afflict est them.
crd dt j n1, c-crq pns21 vvb zz pno32.
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This commeth somewhat neare the hart, for it seemeth an hard condition, that a man, a congregation, a kingdome & nation, should seek to him that afflicts them,
This comes somewhat near the heart, for it seems an hard condition, that a man, a congregation, a Kingdom & Nation, should seek to him that afflicts them,
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yea euen when he makes them smart.
yea even when he makes them smart.
uh av c-crq pns31 vvz pno32 j.
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But such is the wholesome correction of God, that it draweth vs to him when all his good mercies doe but arme vs against him:
But such is the wholesome correction of God, that it draws us to him when all his good Mercies do but arm us against him:
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this commonly is Gods last refuge, amongst his outward means of mans conuersion. Heare himselfe.
this commonly is God's last refuge, among his outward means of men conversion. Hear himself.
d av-j vbz ng1 ord n1, p-acp po31 j vvz pp-f ng1 n1. vvb px31.
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I will goe & returne to my place, till they acknowledge their offence, and seeke my face: I will go & return to my place, till they acknowledge their offence, and seek my face:
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in their affliction they will seeke mee earely. in their affliction they will seek me early.
p-acp po32 n1 pns32 vmb vvi pno11 av-j.
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And where this faileth, the Prophet seemes to be out of hope of turning them to God.
And where this Faileth, the Prophet seems to be out of hope of turning them to God.
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The people turneth not to him that smiteth them, neither do they seeke the Lord of Hoastes: The people turns not to him that smites them, neither do they seek the Lord of Hosts:
dt n1 vvz xx p-acp pno31 cst vvz pno32, av-dx vdb pns32 vvi dt n1 pp-f n2:
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therefore the Lord will cut off from Israel head and taile: roote and branch in one day. Therefore the Lord will Cut off from Israel head and tail: root and branch in one day.
av dt n1 vmb vvi a-acp p-acp np1 n1 cc n1: n1 cc n1 p-acp crd n1.
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It is then a signe of the good presence of Gods good spirit with vs,
It is then a Signen of the good presence of God's good Spirit with us,
pn31 vbz av dt n1 pp-f dt j n1 pp-f npg1 j n1 p-acp pno12,
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if affliction do not put vs into passion, and make vs murmure against God, but that we haue the grace to pray,
if affliction do not put us into passion, and make us murmur against God, but that we have the grace to pray,
cs n1 vdb xx vvi pno12 p-acp n1, cc vvb pno12 vvi p-acp np1, cc-acp cst pns12 vhb dt n1 pc-acp vvi,
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and confesse the name of God, euen while the rod of God is on vs.
and confess the name of God, even while the rod of God is on us
cc vvi dt n1 pp-f np1, av cs dt n1 pp-f np1 vbz p-acp pno12
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Thus did Dauid, The sorrowes of death compassed me, and the paines of hell gate holde vpon me: I found trouble and sorrow:
Thus did David, The sorrows of death compassed me, and the pains of hell gate hold upon me: I found trouble and sorrow:
av vdd np1, dt n2 pp-f n1 vvn pno11, cc dt n2 pp-f n1 n1 vvb p-acp pno11: pns11 vvd n1 cc n1:
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Then called I vpon the name of the Lord: O Lord, I beseech thee deliuer my soule. Then called I upon the name of the Lord: Oh Lord, I beseech thee deliver my soul.
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Affliction first found out Dauid, as he was wandring out of the way of Gods commaundements:
Affliction First found out David, as he was wandering out of the Way of God's Commandments:
n1 ord vvd av np1, c-acp pns31 vbds vvg av pp-f dt n1 pp-f npg1 n2:
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then Dauid found affliction, and made the right vse of it, to put him to his prayers, that God would bee his deliuerance.
then David found affliction, and made the right use of it, to put him to his Prayers, that God would be his deliverance.
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Affliction found him in his prosperitie, euen then when he said; I shall neuer bee moued:
Affliction found him in his Prosperity, even then when he said; I shall never be moved:
n1 vvd pno31 p-acp po31 n1, av av c-crq pns31 vvd; pns11 vmb av-x vbi vvn:
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and sodainely hee found himselfe in aduersitie, but still aduersitie was the best incentiue to enflame him, with the zeale of Prayer:
and suddenly he found himself in adversity, but still adversity was the best incentive to inflame him, with the zeal of Prayer:
cc av-j pns31 vvd px31 p-acp n1, cc-acp av n1 vbds dt js j pc-acp vvi pno31, p-acp dt n1 pp-f n1:
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the best impulsiue to put him on vpon his God. This therefore is our season and fittest Seedes time for our prayers and our repentance,
the best impulsive to put him on upon his God. This Therefore is our season and Fittest Seeds time for our Prayers and our Repentance,
dt js j pc-acp vvi pno31 a-acp p-acp po31 n1. np1 av vbz po12 n1 cc js n2 n1 p-acp po12 n2 cc po12 n1,
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whilest our soules do finde trouble and anguish. Yea but the heauens are shut vp against vs:
whilst our Souls do find trouble and anguish. Yea but the heavens Are shut up against us:
cs po12 n2 vdb vvi n1 cc n1. uh p-acp dt n2 vbr vvn a-acp p-acp pno12:
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how shall our Prayers ascend thither? Be of good comfort, The eies of the Lord are vpon the righteous,
how shall our Prayers ascend thither? Be of good Comfort, The eyes of the Lord Are upon the righteous,
c-crq vmb po12 n2 vvb av? vbb pp-f j n1, dt n2 pp-f dt n1 vbr p-acp dt j,
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and his eares are open to their praiers: and the penitent sinner is in the roll of the righteous:and his ears Are open to their Prayers: and the penitent sinner is in the roll of the righteous:
cc po31 n2 vbr j p-acp po32 n2: cc dt j-jn n1 vbz p-acp dt n1 pp-f dt j:
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He also wil heare their crie, and will helpe them. This is such a fauor, that Dauid saith;He also will hear their cry, and will help them. This is such a favour, that David Says;
pns31 av vmb vvi po32 n1, cc vmb vvi pno32. d vbz d dt n1, cst np1 vvz;
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Blessed be God which hath not turned my praier from him, nor his mercie from mee. Blessed be God which hath not turned my prayer from him, nor his mercy from me.
vvn vbi n1 r-crq vhz xx vvn po11 n1 p-acp pno31, ccx po31 n1 p-acp pno11.
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This taketh away feare from vs, euen in the euill day:
This Takes away Fear from us, even in the evil day:
d vvz av vvb p-acp pno12, av-j p-acp dt j-jn n1:
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when the iniquitie of our heeles, which Bellarmine vnderstandeth Iniquitas extremae vitae: The iniquity of our last of life doth compasse vs about: when the iniquity of our heals, which Bellarmine understandeth Iniquitas Extremae vitae: The iniquity of our last of life does compass us about:
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or when iniquity followes me at the heeles, to bring iudgement on me:
or when iniquity follows me At the heals, to bring judgement on me:
cc c-crq n1 vvz pno11 p-acp dt n2, pc-acp vvi n1 p-acp pno11:
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or when my heels offend God in running from him, & turning my backe to him.
or when my heels offend God in running from him, & turning my back to him.
cc c-crq po11 n2 vvb np1 p-acp vvg p-acp pno31, cc vvg po11 n1 p-acp pno31.
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The death-bed is not fearfull to such: The Lord will strengthen him vpon the bed of languishing:
The deathbed is not fearful to such: The Lord will strengthen him upon the Bed of languishing:
dt n1 vbz xx j p-acp d: dt n1 vmb vvi pno31 p-acp dt n1 pp-f vvg:
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he will make all his bed in his sickenesse. he will make all his Bed in his sickness.
pns31 vmb vvi d po31 n1 p-acp po31 n1.
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Pray then euen whilest the soare is running, whilest all thy sinnes lie open before God,
Pray then even whilst the soar is running, whilst all thy Sins lie open before God,
vvb av av-j cs dt n1 vbz vvg, cs d po21 n2 vvb j p-acp np1,
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and Heauen is shut vp against thee:
and Heaven is shut up against thee:
cc n1 vbz vvn a-acp p-acp pno21:
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pray and open the Heauens, and leaue not thy God vntill he bow the Heauens and come downe to thee. We haue his promise.
pray and open the Heavens, and leave not thy God until he bow the Heavens and come down to thee. We have his promise.
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If you walke in my statutes, and keepe my commaundements to doe them: If you walk in my statutes, and keep my Commandments to do them:
cs pn22 vvb p-acp po11 n2, cc vvb po11 n2 pc-acp vdi pno32:
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then will I giue you raine in due season, and the Land shall yeeld her encrease,
then will I give you rain in due season, and the Land shall yield her increase,
av vmb pns11 vvi pn22 vvb p-acp j-jn n1, cc dt n1 vmb vvi po31 n1,
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and the trees of the field shall yeeld their fruit:
and the trees of the field shall yield their fruit:
cc dt n2 pp-f dt n1 vmb vvi po32 n1:
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and the threshing shall reach to the Vintage, and the Vintage shal reach to the sowing time,
and the threshing shall reach to the Vintage, and the Vintage shall reach to the sowing time,
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and you shall eate your bread to the full. and you shall eat your bred to the full.
cc pn22 vmb vvi po22 n1 p-acp dt j.
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Now beloued, you haue heard both of your sin, the punishment of it, and the remedy of your griefe, let me conclude with this earnest request vnto you, That you be not like to the people of Israel, of whom God himselfe saith to the Prophet Ezechiel thus;
Now Beloved, you have herd both of your since, the punishment of it, and the remedy of your grief, let me conclude with this earnest request unto you, That you be not like to the people of Israel, of whom God himself Says to the Prophet Ezechiel thus;
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They speake one to an other, euery one to his brother, saying;
They speak one to an other, every one to his brother, saying;
pns32 vvb pi p-acp dt n-jn, d pi p-acp po31 n1, vvg;
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Come I pray you, & heare what is the word of the Lord, that commeth to you: Come I pray you, & hear what is the word of the Lord, that comes to you:
vvb pns11 vvb pn22, cc vvb r-crq vbz dt n1 pp-f dt n1, cst vvz p-acp pn22:
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and they heare thy wordes, but will not doe them: with the mouth they shew much loue:
and they hear thy words, but will not do them: with the Mouth they show much love:
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but their heart goeth after their couetousnesse. but their heart Goes After their covetousness.
cc-acp po32 n1 vvz p-acp po32 n1.
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Your affection cryeth for God, Seeke yee the face of God, let your soule answer for you;
Your affection Cries for God, Seek ye the face of God, let your soul answer for you;
po22 n1 vvz p-acp np1, vvb pn22 dt n1 pp-f np1, vvb po22 n1 vvi p-acp pn22;
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I will seeke thy face, O Lord, right earely. To that God, that is, to the Father, Sonne, and Holyghost be giuen al praise, and thanksgiuing; now and euer, Amen.I will seek thy face, Oh Lord, right early. To that God, that is, to the Father, Son, and Holy ghost be given all praise, and thanksgiving; now and ever, Amen.
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A Thankesgiuing for Raine. The second Sermon.
A Thanksgiving for Rain. The second Sermon.
dt n1 p-acp n1. dt ord n1.
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PSAL. 68. 9. Verse 9. Thou O God diddest send a plentifull raine, whereby thou diddest confirme thy Inheritance when it was wearie. BEloued Brethren;
PSALM 68. 9. Verse 9. Thou Oh God didst send a plentiful rain, whereby thou didst confirm thy Inheritance when it was weary. beloved Brothers;
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my last businesse in this place, was to call you to a consideration of the heauy iudgement of God vpon our Land, in the shutting vp of raine, whereby the earth was parched and defaced:
my last business in this place, was to call you to a consideration of the heavy judgement of God upon our Land, in the shutting up of rain, whereby the earth was parched and defaced:
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and thereupon I moued your Christian deuotions, to send vp to the Throne of God, your humblest Supplications for remedy.
and thereupon I moved your Christian devotions, to send up to the Throne of God, your Humblest Supplications for remedy.
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Your prayers were no sooner gone vp to Heauen, but The Heauen heard the Earth, and God heard the Heauen:
Your Prayers were no sooner gone up to Heaven, but The Heaven herd the Earth, and God herd the Heaven:
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And thou (O God) diddest send a plentifull raine vpon thine inheritance, and diddest refresh it when it was wearie. And thou (Oh God) didst send a plentiful rain upon thine inheritance, and didst refresh it when it was weary.
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VVhen Christ had healed tenne Lepers, & but one of them returned to giue thanks, he enquired but Where are those nine? Thankes-giuing is our duety, and his expectation.
When christ had healed tenne Lepers, & but one of them returned to give thanks, he inquired but Where Are those nine? Thanksgiving is our duty, and his expectation.
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To this purpose I haue made choice of this Text, which putteth into our mouthes a Song of Thankes-giuing, containing a thankefull Commemoration of the mercie vouchsafed to vs;
To this purpose I have made choice of this Text, which putteth into our mouths a Song of Thanksgiving, containing a thankful Commemoration of the mercy vouchsafed to us;
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In which, 1 The benefit receiued is, Raine. 2 The fulnes of the benefit, a plentiful raine 3 The nature of the benefit, Thou didst send. 4 The benefit of the benefit, Whereby thou didst confirme thine inheritance when it was weary.
In which, 1 The benefit received is, Rain. 2 The fullness of the benefit, a plentiful rain 3 The nature of the benefit, Thou didst send. 4 The benefit of the benefit, Whereby thou didst confirm thine inheritance when it was weary.
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1 Of the benefit, Raine.
1 Of the benefit, Rain.
crd pp-f dt n1, vvb.
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The people of Israel being in Egipt, where they had no raine, (for the earth is there watered once a yeare by the inundation of Nilus ) had this promise;
The people of Israel being in Egypt, where they had no rain, (for the earth is there watered once a year by the inundation of Nilus) had this promise;
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That the Land whither they went to possesse it, should not be as the Land of Egipt, from whence they came, where they sowed their seed,
That the Land whither they went to possess it, should not be as the Land of Egypt, from whence they Come, where they sowed their seed,
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and watered it with their foot, as a garden of hearbs:
and watered it with their foot, as a garden of herbs:
cc vvd pn31 p-acp po32 n1, c-acp dt n1 pp-f n2:
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but the land of Canaan, is a land of hilles and vallies, which drinketh water of the raine of heauen. but the land of Canaan, is a land of hills and valleys, which Drinketh water of the rain of heaven.
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And Dauid here confesseth that God hath performd that promise, and hath giuen them raine from Heauen,
And David Here Confesses that God hath performed that promise, and hath given them rain from Heaven,
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and saued them the labour of watering the earth. This Moses calleth Gods opening to vs his good treasure:
and saved them the labour of watering the earth. This Moses calls God's opening to us his good treasure:
cc vvd pno32 dt n1 pp-f vvg dt n1. np1 np1 vvz n2 vvg p-acp pno12 po31 j n1:
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For the raine commeth downe, and the snow from heauen, and returneth not thither, but watereth the earth, For the rain comes down, and the snow from heaven, and returns not thither, but Waters the earth,
p-acp dt n1 vvz a-acp, cc dt n1 p-acp n1, cc vvz xx av, cc-acp vvz dt n1,
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and maketh it bring forth, and bud, that it may giue seed to the Sower, and bread to the Eater: and makes it bring forth, and bud, that it may give seed to the Sour, and bred to the Eater:
cc vv2 pn31 vvi av, cc n1, cst pn31 vmb vvi n1 p-acp dt j, cc n1 p-acp dt n1:
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so the benefite of raine is bread for this yeare, and seed for the next yeare NONLATINALPHABET called a treasure, that is, NONLATINALPHABET for it is prouision for to day, and store for to morrow;
so the benefit of rain is bred for this year, and seed for the next year called a treasure, that is, for it is provision for to day, and store for to morrow;
av dt n1 pp-f n1 vbz n1 p-acp d n1, cc n1 p-acp dt ord n1 vvd dt n1, cst vbz, p-acp pn31 vbz n1 p-acp p-acp n1, cc n1 p-acp p-acp n1;
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raine is the milke of heauen, whereby the hearbes, and graine, and the plants of the earth are nourced:
rain is the milk of heaven, whereby the herbs, and grain, and the plants of the earth Are nursed:
n1 vbz dt n1 pp-f n1, c-crq dt n2, cc n1, cc dt n2 pp-f dt n1 vbr vvn:
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Man planteth the Ash, and the raine nourceth it: Dauid expresseth this thankfully, obserue his sequent:Man plants the Ash, and the rain nourceth it: David Expresses this thankfully, observe his sequent:
n1 vvz dt n1, cc dt n1 vvz pn31: np1 vvz d av-j, vvb po31 j:
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Sing vnto the Lord with thankesgiuing, sing praise vpon the Harpe vnto our God, who couereth the heauens with clouds; Sing unto the Lord with thanksgiving, sing praise upon the Harp unto our God, who Covereth the heavens with Clouds;
vvb p-acp dt n1 p-acp n1, vvb n1 p-acp dt n1 p-acp po12 n1, r-crq vvz dt n2 p-acp n2;
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and therein, hee prepareth raine for the earth;
and therein, he Prepareth rain for the earth;
cc av, pns31 vvz n1 p-acp dt n1;
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and thereby, hee maketh grasse to grow vpon the mountaines, and giueth to the beast his food:
and thereby, he makes grass to grow upon the Mountains, and gives to the beast his food:
cc av, pns31 vvz n1 pc-acp vvi p-acp dt n2, cc vvz p-acp dt n1 po31 n1:
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This is now our benefite, these must be our thankes: our sinnes depriued vs of this blessing, our prayers haue re-obtained the same:
This is now our benefit, these must be our thanks: our Sins deprived us of this blessing, our Prayers have reobtained the same:
d vbz av po12 n1, d vmb vbi po12 n2: po12 n2 vvn pno12 pp-f d n1, po12 n2 vhb j dt d:
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It remaineth now, that by our thankfulnesse and obedience heereafter, together with our deuout supplications, wee keep heauen open,
It remains now, that by our thankfulness and Obedience hereafter, together with our devout supplications, we keep heaven open,
pn31 vvz av, cst p-acp po12 n1 cc n1 av, av p-acp po12 j n2, pns12 vvb n1 j,
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and continue vpon vs the shewers of blessing, whereby the tree of the field doth yeeld her fruite,
and continue upon us the showers of blessing, whereby the tree of the field does yield her fruit,
cc vvi p-acp pno12 dt n2 pp-f n1, c-crq dt n1 pp-f dt n1 vdz vvi po31 n1,
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and the earth shall yeeld her increase. and the earth shall yield her increase.
cc dt n1 vmb vvi po31 n1.
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What can wee desire more of God? This is all that the holy Prophet wisheth to the King in name of the Church:
What can we desire more of God? This is all that the holy Prophet wishes to the King in name of the Church:
q-crq vmb pns12 vvi dc pp-f np1? d vbz d cst dt j n1 vvz p-acp dt n1 p-acp n1 pp-f dt n1:
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The Lord heare thee in the day of trouble, the name of the God of Iacob defend thee; send thee helpe from his Sanctuary, and strengthen thee out of Syon, remember all thy offerings, and accept thy burnt Sacrifice: The Lord hear thee in the day of trouble, the name of the God of Iacob defend thee; send thee help from his Sanctuary, and strengthen thee out of Syon, Remember all thy offerings, and accept thy burned Sacrifice:
dt n1 vvb pno21 p-acp dt n1 pp-f n1, dt n1 pp-f dt n1 pp-f np1 vvb pno21; vvb pno21 vvi p-acp po31 n1, cc vvb pno21 av pp-f np1, vvb d po21 n2, cc vvb po21 j-vvn n1:
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grant thee according to thine owne heart, and fulfill all thy counsell. This, all this, hath God done for vs;grant thee according to thine own heart, and fulfil all thy counsel. This, all this, hath God done for us;
vvb pno21 vvg p-acp po21 d n1, cc vvi d po21 n1. d, d d, vhz np1 vdn p-acp pno12;
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for in the time of trouble when wee wanted raine, hee heard our prayers:
for in the time of trouble when we wanted rain, he herd our Prayers:
c-acp p-acp dt n1 pp-f n1 c-crq pns12 vvd n1, pns31 vvd po12 n2:
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From heauen did the Lord behold the earth, hee accepted the burnt sacrifices of our deuotion,
From heaven did the Lord behold the earth, he accepted the burned Sacrifices of our devotion,
p-acp n1 vdd dt n1 vvb dt n1, pns31 vvd dt j-vvn n2 pp-f po12 n1,
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and zeale, & the offering vp of our hearts, and the calues of our lippes, and gaue vs raine according to the desire of our owne hearts:
and zeal, & the offering up of our hearts, and the calves of our lips, and gave us rain according to the desire of our own hearts:
cc n1, cc dt vvg a-acp pp-f po12 n2, cc dt n2 pp-f po12 n2, cc vvd pno12 vvi vvg p-acp dt n1 pp-f po12 d n2:
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Wee must adde out of the next verse, Wee will reioyce in thy saluation: Dauids example is a good guide to vs herein.
we must add out of the next verse, we will rejoice in thy salvation: David Exampl is a good guide to us herein.
pns12 vmb vvi av pp-f dt ord n1, pns12 vmb vvi p-acp po21 n1: npg1 n1 vbz dt j n1 p-acp pno12 av.
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I loue the Lord because hee hath heard my voice and supplications, because hee hath enclined his eare vnto mee, therefore will I call vpon him as long as I liue: I love the Lord Because he hath herd my voice and supplications, Because he hath inclined his ear unto me, Therefore will I call upon him as long as I live:
pns11 vvb dt n1 c-acp pns31 vhz vvn po11 n1 cc n2, c-acp pns31 vhz vvd po31 n1 p-acp pno11, av vmb pns11 vvi p-acp pno31 c-acp av-j c-acp pns11 vvb:
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Wherein two things by him promised are expected from vs: 1 To loue God;
Wherein two things by him promised Are expected from us: 1 To love God;
c-crq crd n2 p-acp pno31 vvd vbr vvn p-acp pno12: vvd pc-acp vvi np1;
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this is the Law of our duety, and God doth exact this as debt, yet hee also purchaseth,
this is the Law of our duty, and God does exact this as debt, yet he also purchases,
d vbz dt n1 pp-f po12 n1, cc np1 vdz vvi d p-acp n1, av pns31 av vvz,
(39) part (DIV2)
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and buyeth, it of vs with his benefites.
and buyeth, it of us with his benefits.
cc vvz, pn31 pp-f pno12 p-acp po31 n2.
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2 To pray to him, and to this duety it is a good encouragement, Because thou hearest the prayers,
2 To pray to him, and to this duty it is a good encouragement, Because thou Hearst the Prayers,
crd pc-acp vvi p-acp pno31, cc p-acp d n1 pn31 vbz dt j n1, c-acp pns21 vv2 dt n2,
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therefore vnto thee shall all flesh come. Therefore unto thee shall all Flesh come.
av p-acp pno21 vmb d n1 vvi.
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2 The fulnesse of the benefit.
2 The fullness of the benefit.
crd dt n1 pp-f dt n1.
(40) part (DIV2)
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This raine is called in some readings, A gracious raine: the Interlinearie readeth, Pluuium munificentiarum: The raine of bounty: Arst: Fel: pluuiam liberarum voluntatum; the raine of freewilles:
This rain is called in Some readings, A gracious rain: the Interlineary readeth, Pluuium munificentiarum: The rain of bounty: Arst: Fell: pluuiam liberarum voluntatum; the rain of freewilles:
d n1 vbz vvn p-acp d n2-vvg, dt j n1: dt j vvz, fw-la fw-la: dt n1 pp-f n1: av: j: fw-la fw-la fw-la; dt n1 pp-f n2:
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All expresse a full and free benefit: a raine of his free-will, to shew how frankely his benefites come from him:
All express a full and free benefit: a rain of his freewill, to show how frankly his benefits come from him:
d vvb dt j cc j n1: dt n1 pp-f po31 n1, pc-acp vvi c-crq av-j po31 n2 vvn p-acp pno31:
(40) part (DIV2)
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or a Raine according to the full desire of our will, so seasonable for the time,
or a Rain according to the full desire of our will, so seasonable for the time,
cc dt vvb vvg p-acp dt j n1 pp-f po12 n1, av j p-acp dt n1,
(40) part (DIV2)
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so reasonable for the quantity, so gentle in the fall, as the heart of man could desire.
so reasonable for the quantity, so gentle in the fallen, as the heart of man could desire.
av j p-acp dt n1, av j p-acp dt n1, c-acp dt n1 pp-f n1 vmd vvi.
(40) part (DIV2)
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Here then is pluuia voluntatis diuinae; Gods will was, that we should haue it. And pluuia voluntatis humanae: Mans desire is graciously satisfied:
Here then is Pluvia voluntatis diuinae; God's will was, that we should have it. And Pluvia voluntatis humanae: men desire is graciously satisfied:
av av vbz fw-la fw-la fw-la; n2 n1 vbds, cst pns12 vmd vhi pn31. cc fw-la fw-la fw-la: n2 vvb vbz av-j vvn:
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the thirst of the earth is quenched, and yet the Haruestman not hindred from gathering in the rich treasures of the ripe fruits of his fields with ioy, euen the ioy of Haruest:
the thirst of the earth is quenched, and yet the Harvestman not hindered from gathering in the rich treasures of the ripe fruits of his fields with joy, even the joy of Harvest:
dt n1 pp-f dt n1 vbz vvn, cc av dt n1 xx vvn p-acp vvg p-acp dt j n2 pp-f dt j n2 pp-f po31 n2 p-acp n1, av-j dt n1 pp-f n1:
(40) part (DIV2)
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For the Mower fills his hand, and he that bindeth his sheaues his bosome, and they which goe by, say:
For the Mower fills his hand, and he that binds his sheaves his bosom, and they which go by, say:
c-acp dt n1 vvz po31 n1, cc pns31 cst vvz po31 n2 po31 n1, cc pns32 r-crq vvb p-acp, vvb:
(40) part (DIV2)
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1208
The blessing of the Lord be vpon you; we blesse you in the name of the Lord. The blessing of the Lord be upon you; we bless you in the name of the Lord.
dt n1 pp-f dt n1 vbb p-acp pn22; pns12 vvb pn22 p-acp dt n1 pp-f dt n1.
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1209
Thus hath God renewed the face of the earth, and made the field reioyce, and all that is therein.
Thus hath God renewed the face of the earth, and made the field rejoice, and all that is therein.
av vhz np1 vvd dt n1 pp-f dt n1, cc vvd dt n1 vvb, cc d cst vbz av.
(40) part (DIV2)
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Now, full benefits would haue full thankes-giuings: God hath sowen plentifully, let him also reape plentifully:
Now, full benefits would have full thanksgivings: God hath sown plentifully, let him also reap plentifully:
av, j n2 vmd vhi j j: np1 vhz vvn av-j, vvb pno31 av vvi av-j:
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Pluuia voluntatum; Raine according to our hearts desire hath gone before:Pluvia voluntatum; Rain according to our hearts desire hath gone before:
fw-la fw-la; vvb vvg p-acp po12 ng1 n1 vhz vvn a-acp:
(40) part (DIV2)
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gratitudo voluntatum; the thankefulnesse of our willing hearts to praise God must follow it at the heeles.gratitudo voluntatum; the thankfulness of our willing hearts to praise God must follow it At the heals.
fw-la fw-la; dt n1 pp-f po12 j n2 pc-acp vvi np1 vmb vvi pn31 p-acp dt n2.
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God loueth a cheerefull giuer of thanks to him.
God loves a cheerful giver of thanks to him.
np1 vvz dt j n1 pp-f n2 p-acp pno31.
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3 The Author of this benefit: Thou O God.
3 The Author of this benefit: Thou Oh God.
crd dt n1 pp-f d n1: pns21 uh np1.
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1215
Now we see that Salomon directed vs well, to send vs to him, for heere it appeares, that he shut vp Heauen before: and now we finde that he is the onely giuer of Raine. Thou diddest send:
Now we see that Solomon directed us well, to send us to him, for Here it appears, that he shut up Heaven before: and now we find that he is the only giver of Rain. Thou didst send:
av pns12 vvb cst np1 vvn pno12 av, pc-acp vvi pno12 p-acp pno31, c-acp av pn31 vvz, cst pns31 vvn a-acp n1 a-acp: cc av pns12 vvb cst pns31 vbz dt j n1 pp-f vvb. pns21 vdd2 vvi:
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And thy messenger did his errand faithfully.
And thy Messenger did his errand faithfully.
cc po21 n1 vdd po31 n1 av-j.
(41) part (DIV2)
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1217
It is God that maketh the small droppes of water, they powre downe raine according to the vapour thereof, which the cloudes doe droppe and distill vpon man aboundantly, Iob 36. 27.
It is God that makes the small drops of water, they pour down rain according to the vapour thereof, which the Clouds do drop and distil upon man abundantly, Job 36. 27.
pn31 vbz np1 cst vvz dt j n2 pp-f n1, pns32 vvi a-acp n1 vvg p-acp dt n1 av, r-crq dt n2 vdb n1 cc vvi p-acp n1 av-j, np1 crd crd
(41) part (DIV2)
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1218
And the Prophet enquireth, Are there any among the vanities of the Gētiles, that can giue raine,
And the Prophet enquireth, are there any among the vanities of the Gentiles, that can give rain,
cc dt n1 vvz, vbr pc-acp d p-acp dt n2 pp-f dt n2-j, cst vmb vvi n1,
(41) part (DIV2)
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or can the heauens giue showers? Art not thou hee, O Lord? Therefore wee will wait vpon thee,
or can the heavens give showers? Art not thou he, Oh Lord? Therefore we will wait upon thee,
cc vmb dt n2 vvb n2? n1 xx pns21 pns31, uh n1? av pns12 vmb vvi p-acp pno21,
(41) part (DIV2)
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1220
for thou hast made these things, Ierem. 14. 22. You may know the Author by the plentie, for when God giueth, he stilleth abundantly. He is abundant in his goodnesse, and in his truth. for thou hast made these things, Jeremiah 14. 22. You may know the Author by the plenty, for when God gives, he stilleth abundantly. He is abundant in his Goodness, and in his truth.
c-acp pns21 vh2 vvn d n2, np1 crd crd pn22 vmb vvi dt n1 p-acp dt n1, c-acp c-crq np1 vvz, pns31 vvz av-j. pns31 vbz j p-acp po31 n1, cc p-acp po31 n1.
(41) part (DIV2)
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1221
He is neuer spare and reserued but in his iudgements, there hee is alwayes slowe to wrath, and behindehand with vs,
He is never spare and reserved but in his Judgments, there he is always slow to wrath, and behindehand with us,
pns31 vbz av j cc vvn p-acp p-acp po31 n2, a-acp pns31 vbz av j p-acp n1, cc n1 p-acp pno12,
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but he is prior in dilectione: we cannot preuent him in his loue, he loued vs first.
but he is prior in dilectione: we cannot prevent him in his love, he loved us First.
cc-acp pns31 vbz n1 p-acp fw-la: pns12 vmbx vvi pno31 p-acp po31 n1, pns31 vvd pno12 ord.
(41) part (DIV2)
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This will make vs both seeke to him for raine, when we want it and thanke him only for it, when wee obtaine it.
This will make us both seek to him for rain, when we want it and thank him only for it, when we obtain it.
d vmb vvi pno12 d vvi p-acp pno31 p-acp n1, c-crq pns12 vvb pn31 cc vvb pno31 av-j p-acp pn31, c-crq pns12 vvb pn31.
(41) part (DIV2)
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Saint Augustine sheweth the spite and malice of the heathen Romans of olde, against Christians, who vsed this Prouerb;
Saint Augustine shows the spite and malice of the heathen Romans of old, against Christians, who used this Proverb;
n1 np1 vvz dt n1 cc n1 pp-f dt j-jn np1 pp-f j, p-acp np1, r-crq vvd d n1;
(41) part (DIV2)
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Pluuia defecit causa Christiani: The Christians is the cause that we haue no raine.Pluvia defecit causa Christians: The Christians is the cause that we have no rain.
fw-la fw-la fw-la np1: dt np1 vbz dt n1 cst pns12 vhb dx n1.
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1226
Tertullian complained of them that they thought omnis publicae cladis, omnis popularis incommodi, christianos esse causam. Tertullian complained of them that they Thought omnis publicae cladis, omnis popularis incommodi, Christians esse Causam.
np1 vvd pp-f pno32 cst pns32 vvd fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la.
(41) part (DIV2)
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That the Christians were in fault, for all the destruction in the Common-wealth, for all inconueniences that befell the people.
That the Christians were in fault, for all the destruction in the Commonwealth, for all inconveniences that befell the people.
cst dt njpg2 vbdr p-acp n1, p-acp d dt n1 p-acp dt n1, p-acp d n2 cst vvd dt n1.
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1228
Si Tiberis ascendit ad moenia, si Nilus non ascendit in arua, si terra mouit, si fames, si lues, statim Christianos ad leones acclamatur: Si Tiberis ascendit ad moenia, si Nilus non ascendit in arua, si terra mouit, si Fames, si lues, Immediately Christians ad leones acclamatur:
fw-mi np1 fw-la fw-la fw-la, fw-mi np1 fw-fr fw-la p-acp fw-la, fw-la fw-la fw-la, fw-fr n2, fw-fr n2, av fw-la fw-la fw-la fw-la:
(41) part (DIV2)
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If the Riuer of Tiber swelled too high vp to their walles: if Nilus did not drowne their fieldes:
If the River of Tiber swelled too high up to their walls: if Nilus did not drown their fields:
cs dt n1 pp-f np1 vvd av av-j a-acp p-acp po32 n2: cs npg1 vdd xx vvi po32 n2:
(41) part (DIV2)
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if there were any Earth-quake, any famine, or infectious disease, then they cryed:
if there were any Earthquake, any famine, or infectious disease, then they cried:
cs pc-acp vbdr d n1, d n1, cc j n1, cs pns32 vvd:
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1231
Let the Christian be giuen vp to the Lyons to be deuoured, for hee is the cause of all,
Let the Christian be given up to the Lyons to be devoured, for he is the cause of all,
vvb dt np1 vbb vvn a-acp p-acp dt n2 pc-acp vbi vvn, c-acp pns31 vbz dt n1 pp-f d,
(41) part (DIV2)
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1232
and for his sake all this euill is come vppon vs. So complayneth good Saint Cyprian, That the Christians are traduced for the cause of all these euills,
and for his sake all this evil is come upon us So Complaineth good Saint Cyprian, That the Christians Are traduced for the cause of all these evils,
cc p-acp po31 n1 d d n-jn vbz vvn p-acp pno12 av vvz j n1 jp, cst dt np1 vbr vvn p-acp dt n1 pp-f d d n2-jn,
(41) part (DIV2)
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1233
because they doe not adore and worshippe the Gods of the Heathens: but hee searcheth out the true cause, euen Salomons cause, because they sinne against thee:
Because they do not adore and worship the God's of the heathens: but he Searches out the true cause, even Solomon's cause, Because they sin against thee:
c-acp pns32 vdb xx vvi cc vvi dt n2 pp-f dt n2-jn: cc-acp pns31 vvz av dt j n1, av np1 n1, c-acp pns32 vvb p-acp pno21:
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Heathens agree that the cause is sinne, and the Iudge is Almightie GOD:
heathens agree that the cause is sin, and the Judge is Almighty GOD:
n2-jn vvb cst dt n1 vbz n1, cc dt n1 vbz j-jn np1:
(41) part (DIV2)
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1235
onely they knew not the true GOD, that they might seeke to him, nor the right worship and seruice, that should and ought to be done vnto him, who onely prepareth raine for the Earth,
only they knew not the true GOD, that they might seek to him, nor the right worship and service, that should and ought to be done unto him, who only Prepareth rain for the Earth,
av-j pns32 vvd xx dt j np1, cst pns32 vmd vvi p-acp pno31, ccx dt j-jn n1 cc n1, cst vmd cc vmd pc-acp vbi vdn p-acp pno31, r-crq av-j vvz n1 p-acp dt n1,
(41) part (DIV2)
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1236
and watereth the drie furrowes thereof:
and Waters the dry furrows thereof:
cc vvz dt j n2 av:
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1237
who also maketh a fruitfull Land barren, for the iniquitie of the people that dwell therein.
who also makes a fruitful Land barren, for the iniquity of the people that dwell therein.
r-crq av vvz dt j n1 j, p-acp dt n1 pp-f dt n1 cst vvb av.
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Take not then this benefit of Gods gracious raine, as a naturall and customary debt, which the Heauen doth owe to the Earth,
Take not then this benefit of God's gracious rain, as a natural and customary debt, which the Heaven does owe to the Earth,
vvb xx av d n1 pp-f npg1 j n1, c-acp dt j cc j n1, r-crq dt n1 vdz vvi p-acp dt n1,
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but as a speciall fauour and bounty of Almightie God, and giue vnto him for it, the honour due to his Name.
but as a special favour and bounty of Almighty God, and give unto him for it, the honour due to his Name.
cc-acp c-acp dt j n1 cc n1 pp-f j-jn np1, cc vvi p-acp pno31 c-acp pn31, dt n1 j-jn p-acp po31 n1.
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4 The benefit of this benefit: whereby thou diddest confirme thine inheritance, when it was wearie.
4 The benefit of this benefit: whereby thou didst confirm thine inheritance, when it was weary.
crd dt n1 pp-f d n1: c-crq pns21 vdd2 vvi po21 n1, c-crq pn31 vbds j.
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The Author of this benefit of Raine hath bestowed it.
The Author of this benefit of Rain hath bestowed it.
dt n1 pp-f d n1 pp-f vvb vhz vvn pn31.
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1 VVisely: vpon his owne in heritance. 2 Effectually: thou diddest confirme. 3 Seasonably: when it was wearie. 1 Wisely.
1 Wisely: upon his own in heritance. 2 Effectually: thou didst confirm. 3 Seasonably: when it was weary. 1 Wisely.
crd av-j: p-acp po31 d p-acp n1. crd av-j: pns21 vdd2 vvi. crd av-j: c-crq pn31 vbds j. vvn av-j.
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The people vpon whom God bestoweth this fauor is called here Gods inheritance: the Church of God:
The people upon whom God bestoweth this favour is called Here God's inheritance: the Church of God:
dt n1 p-acp ro-crq np1 vvz d n1 vbz vvn av npg1 n1: dt n1 pp-f np1:
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the children of Abraham: so called, because God made them the heires of his promise, and vnder this title, all the Elect are comprehended, the children of Abrahams faith. Wherein we are taught:
the children of Abraham: so called, Because God made them the Heirs of his promise, and under this title, all the Elect Are comprehended, the children of Abrahams faith. Wherein we Are taught:
dt n2 pp-f np1: av vvn, c-acp np1 vvd pno32 dt n2 pp-f po31 n1, cc p-acp d n1, d dt n1 vbr vvn, dt n2 pp-f npg1 n1. c-crq pns12 vbr vvn:
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first, That none haue right and interest in the good fauours of God, but the Elect, those are heires of the promises of God:
First, That none have right and Interest in the good favours of God, but the Elect, those Are Heirs of the promises of God:
ord, cst pix vhb j-jn cc n1 p-acp dt j n2 pp-f np1, cc-acp dt j-vvn, d vbr n2 pp-f dt n2 pp-f np1:
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so that the way of righteousnes is the onely way of prosperity, and there is no such thrift, as true religion:
so that the Way of righteousness is the only Way of Prosperity, and there is no such thrift, as true Religion:
av cst dt n1 pp-f n1 vbz dt j n1 pp-f n1, cc pc-acp vbz dx d n1, c-acp j n1:
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for godlines with contentednes is great riches, onely that hath The promises of this life, and of the life to come.
for godliness with contentedness is great riches, only that hath The promises of this life, and of the life to come.
c-acp n1 p-acp n1 vbz j n2, av-j cst vhz dt n2 pp-f d n1, cc pp-f dt n1 pc-acp vvi.
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Daniel that feedes on Pulse, though he fare worse, lookes much better, then they that are fed at the Kings Table: daniel that feeds on Pulse, though he fare Worse, looks much better, then they that Are fed At the Kings Table:
np1 cst vvz p-acp n1, cs pns31 vvb av-jc, vvz av-d av-jc, cs pns32 cst vbr vvn p-acp dt ng1 n1:
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it is not the benefit receiued in outward things, but the blessing of God vpon it, that maketh vs fat and well liking:
it is not the benefit received in outward things, but the blessing of God upon it, that makes us fat and well liking:
pn31 vbz xx dt n1 vvn p-acp j n2, cc-acp dt n1 pp-f np1 p-acp pn31, cst vv2 pno12 j cc av vvg:
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it was Dauids obseruation, The Lions doe lacke and suffer hunger, but they that seeke the Lord, shall not want any good thing.
it was David observation, The Lions do lack and suffer hunger, but they that seek the Lord, shall not want any good thing.
pn31 vbds npg1 n1, dt n2 vdb vvi cc vvi n1, cc-acp pns32 cst vvb dt n1, vmb xx vvi d j n1.
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VVhereupon Dauid readeth this Lecture of Thrist to the sonnes of men.
Whereupon David readeth this Lecture of Thrist to the Sons of men.
c-crq np1 vvz d n1 pp-f zz p-acp dt n2 pp-f n2.
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Come ye children hearken vnto mee, and I will teach you the feare of the Lord. Come you children harken unto me, and I will teach you the Fear of the Lord.
vvb pn22 n2 vvi p-acp pno11, cc pns11 vmb vvi pn22 dt n1 pp-f dt n1.
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What man is hee that desireth life, and loueth many dayes that hee may see good? Keepe thy tongue from euill, and thy lippes that they speake no guile.
What man is he that Desires life, and loves many days that he may see good? Keep thy tongue from evil, and thy lips that they speak no guile.
q-crq n1 vbz pns31 cst vvz n1, cc vvz d n2 cst pns31 vmb vvi j? vvb po21 n1 p-acp n-jn, cc po21 n2 cst pns32 vvb dx n1.
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Depart from euill, and doe good. Seeke peace, and pursue it.
Depart from evil, and do good. Seek peace, and pursue it.
vvb p-acp j-jn, cc vdb j. vvb n1, cc vvb pn31.
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The eies of the Lord are vpon the righteous, and his eares are open to their crie. The eyes of the Lord Are upon the righteous, and his ears Are open to their cry.
dt n2 pp-f dt n1 vbr p-acp dt j, cc po31 n2 vbr j p-acp po32 n1.
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Saint Augustine vpon these words saith, Si ad literam accipias, videtur te fallere: If thou vnderstandest this place literally, it seemeth to deceiue thee:
Saint Augustine upon these words Says, Si and Literam accipias, videtur te fallere: If thou Understandest this place literally, it seems to deceive thee:
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and therefore he thinks it safest to expound these words of the life to come. I thinke that the scope of the place wil presse another sense:
and Therefore he thinks it Safest to expound these words of the life to come. I think that the scope of the place will press Another sense:
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namely, the goodnesse of God vpon them: the iust, euen in this life, which doth not consist in riches, and outward things,
namely, the Goodness of God upon them: the just, even in this life, which does not consist in riches, and outward things,
av, dt n1 pp-f np1 p-acp pno32: dt j, av-j p-acp d n1, r-crq vdz xx vvi p-acp n2, cc j n2,
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but in the blessing of God, and in the watchfull eye of his Fatherly prouidence, who faileth not to take care of the Elet, teaching them how to abound, and how to went:
but in the blessing of God, and in the watchful eye of his Fatherly providence, who Faileth not to take care of the Elet, teaching them how to abound, and how to went:
cc-acp p-acp dt n1 pp-f np1, cc p-acp dt j n1 pp-f po31 j n1, r-crq vvz xx pc-acp vvi n1 pp-f dt n1, vvg pno32 c-crq pc-acp vvi, cc c-crq pc-acp vvd:
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& in all the miseries of life stil supporting them.
& in all the misery's of life still supporting them.
cc p-acp d dt n2 pp-f n1 av vvg pno32.
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This blessing is not so much in sight, as the outward things are, yet not altogether vnseene.
This blessing is not so much in sighed, as the outward things Are, yet not altogether unseen.
d vvg vbz xx av av-d p-acp n1, c-acp dt j n2 vbr, av xx av j.
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For haue we not seen many men great in power, great in fauour, great in reuenue,
For have we not seen many men great in power, great in favour, great in revenue,
p-acp n1 pns12 xx vvn d n2 j p-acp n1, j p-acp n1, j p-acp n1,
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and yet bare and needy, borrowing, and much indebted, yea borrowing of those, who haue lesse meanes to enrich themselues:
and yet bore and needy, borrowing, and much indebted, yea borrowing of those, who have less means to enrich themselves:
cc av j cc j, vvg, cc av-d vvn, uh j-vvg pp-f d, r-crq vhb dc n2 pc-acp vvi px32:
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when some of poorer estates are still purchasing, and in cheerefull vegetation.
when Some of Poorer estates Are still purchasing, and in cheerful vegetation.
c-crq d pp-f jc n2 vbr av vvg, cc p-acp j n1.
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Some like ships with too much saile ouer-set in the Sea of this world, whilest others, that spreade lesse cloth bring home their fraight.
some like ships with too much sail overset in the Sea of this world, whilst Others, that spread less cloth bring home their fraught.
d j n2 p-acp av av-d vvi j p-acp dt n1 pp-f d n1, cs n2-jn, cst vvb dc n1 vvi av-an po32 vvn.
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The blessing of God is the cause of this difference. This seemeth a foolish doctrine to the worldling:
The blessing of God is the cause of this difference. This seems a foolish Doctrine to the worldling:
dt vvg pp-f np1 vbz dt n1 pp-f d n1. np1 vvz dt j n1 p-acp dt n1:
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but giue me a little with this blessing, rather then Sathans offer of all the Kingdomes of the world,
but give me a little with this blessing, rather then Satan's offer of all the Kingdoms of the world,
cc-acp vvb pno11 dt j p-acp d n1, av-c cs npg1 n1 pp-f d dt n2 pp-f dt n1,
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and the glorie of them, without it.and the glory of them, without it.
cc dt n1 pp-f pno32, p-acp pn31.
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Dauid saith in the fourth Psalme and the eight verse, I will lay me downe in peace, David Says in the fourth Psalm and the eight verse, I will lay me down in peace,
np1 vvz p-acp dt ord n1 cc dt crd n1, pns11 vmb vvi pno11 a-acp p-acp n1,
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and take my rest, for it is thou Lord onely which makest me dwell in safetie. and take my rest, for it is thou Lord only which Makest me dwell in safety.
cc vvb po11 n1, c-acp pn31 vbz pns21 n1 av-j q-crq vv2 pno11 vvi p-acp n1.
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And hee chideth them that Rise earely, and goe late to bedde, and eate the bread of carefulnesse, for God giueth his beloued sleep.
And he chideth them that Rise early, and go late to Bed, and eat the bred of carefulness, for God gives his Beloved sleep.
cc pns31 vvz pno32 d vvb av-j, cc vvi av-j pc-acp vvi, cc vvi dt n1 pp-f n1, c-acp np1 vvz po31 j-vvn n1.
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Set your rest vpon this, be faithfull in your seruice of God, and in the dueties of your lawfull callings,
Set your rest upon this, be faithful in your service of God, and in the duties of your lawful callings,
vvb po22 n1 p-acp d, vbb j p-acp po22 n1 pp-f np1, cc p-acp dt n2 pp-f po22 j n2,
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and then permitte Deo caetera: Leaue the rest to God. Cast your care vpon him, for he careth for you.
and then permit God caetera: Leave the rest to God. Cast your care upon him, for he Careth for you.
cc av vvb fw-la fw-la: vvb dt n1 p-acp np1. vvb po22 n1 p-acp pno31, c-acp pns31 vvz p-acp pn22.
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Your leafe shall not wither, and looke whatsoeuer you doe, it shall prtsper, Psal. 1. 3. Heare the word of your God by his Prophet Ieremie 22. 13. Woe to him that buildeth his house by vnrighteousnesse,
Your leaf shall not wither, and look whatsoever you do, it shall prtsper, Psalm 1. 3. Hear the word of your God by his Prophet Ieremie 22. 13. Woe to him that builds his house by unrighteousness,
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and his chambers by wrong, that vseth his neighbours seruice without wages, and giueth him not for his worke. and his chambers by wrong, that uses his neighbours service without wages, and gives him not for his work.
cc po31 n2 p-acp n-jn, cst vvz po31 ng1 n1 p-acp n2, cc vvz pno31 xx p-acp po31 n1.
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And particularly hee saith to the sonne of Iosiah; Shalt thou raigne because thou closest thy selfe in Cedar? Did not thy Father eate and drinke,
And particularly he Says to the son of Josiah; Shalt thou Reign Because thou closest thy self in Cedar? Did not thy Father eat and drink,
cc av-j pns31 vvz p-acp dt n1 pp-f np1; vm2 pns21 vvi c-acp pns21 js po21 n1 p-acp n1? vdd xx po21 n1 vvi cc vvi,
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and doe iudgement, and iustice, and then it was well with him? Was not this to honour me, saith the Lord? Here is a faire example, they that make conscience of their lawfull calling, haue their portion in the fauour and blessing of Almightie God.and do judgement, and Justice, and then it was well with him? Was not this to honour me, Says the Lord? Here is a fair Exampl, they that make conscience of their lawful calling, have their portion in the favour and blessing of Almighty God.
cc vdb n1, cc n1, cc av pn31 vbds av p-acp pno31? vbds xx d pc-acp vvi pno11, vvz dt n1? av vbz dt j n1, pns32 cst vvb n1 pp-f po32 j n-vvg, vhb po32 n1 p-acp dt n1 cc n1 pp-f j-jn np1.
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Striue then to bee, and to declare your selues the Inheritance of God: For the eie of God is vpon such,
Strive then to be, and to declare your selves the Inheritance of God: For the eye of God is upon such,
vvb av pc-acp vbi, cc pc-acp vvi po22 n2 dt n1 pp-f np1: p-acp dt n1 pp-f np1 vbz p-acp d,
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and his eare alwayes open to their suites.
and his ear always open to their suits.
cc po31 n1 av j p-acp po32 n2.
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Dauid instanceth, I haue seene the wicked in great power, and spreading himselfe like a greene Bay tree: David Instanceth, I have seen the wicked in great power, and spreading himself like a green Bay tree:
np1 vvz, pns11 vhb vvn dt j p-acp j n1, cc vvg px31 av-j dt j-jn n1 n1:
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yet he past away, and he was not: I sought him, but he could not be found.
yet he passed away, and he was not: I sought him, but he could not be found.
av pns31 vvd av, cc pns31 vbds xx: pns11 vvd pno31, p-acp pns31 vmd xx vbi vvn.
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Marke the perfect man, and beholde the vpright man, for the end of that man is peace. That which deceiueth the world in the comparison of the iust and vniust, one with an other, is the oddes in quantitie. The vniust hath much often: and the righteous but alitle: Mark the perfect man, and behold the upright man, for the end of that man is peace. That which deceiveth the world in the comparison of the just and unjust, one with an other, is the odds in quantity. The unjust hath much often: and the righteous but alittle:
n1 dt j n1, cc vvi dt av-j n1, p-acp dt n1 pp-f d n1 vbz n1. cst r-crq vvz dt n1 p-acp dt n1 pp-f dt j cc j, pi p-acp dt n-jn, vbz dt n2 p-acp n1. dt j vhz d av: cc dt j p-acp av:
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against which, let vs oppose that infallible rule of Dauid, A little that a righteous man hath, is better then the riches of many wicked.
against which, let us oppose that infallible Rule of David, A little that a righteous man hath, is better then the riches of many wicked.
p-acp r-crq, vvb pno12 vvi d j n1 pp-f np1, dt j cst dt j n1 vhz, vbz jc cs dt n2 pp-f d j.
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2 We are taught further out of this place, that seeing it is in respect of Gods inheritance, that God is so plentifull in watering the earth, whereby the wicked of the earth grow rich,
2 We Are taught further out of this place, that seeing it is in respect of God's inheritance, that God is so plentiful in watering the earth, whereby the wicked of the earth grow rich,
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and their portion waxeth fat, by this means, surely we may cōclude, that the wicked euen in temporall things, do fare much the better,
and their portion Waxes fat, by this means, surely we may conclude, that the wicked even in temporal things, do fare much the better,
cc po32 n1 vvz j, p-acp d n2, av-j pns12 vmb vvi, cst dt j av p-acp j n2, vdb vvi d dt jc,
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for the sake of the righteous: for they haue the greatest share in these outward and temporall things.
for the sake of the righteous: for they have the greatest share in these outward and temporal things.
p-acp dt n1 pp-f dt j: c-acp pns32 vhb dt js n1 p-acp d j cc j n2.
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A cleare proofe of this point is in Sodomes case, in which, if but ten iust men could haue been found, the sinning cities had beene spared:
A clear proof of this point is in Sodom's case, in which, if but ten just men could have been found, the sinning cities had been spared:
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and in that story, the Angell of God said to Lot, Haste thee, escape thither, for I can not doe anie thing, till thou be come thither.
and in that story, the Angel of God said to Lot, Haste thee, escape thither, for I can not do any thing, till thou be come thither.
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And what is it that deferreth the day of Iudgemnent of all flesh, but Gods expectation to accomplish the number of his elect? when his number is once full, he will come to iudge the quicke and the dead.
And what is it that deferreth the day of Iudgemnent of all Flesh, but God's expectation to accomplish the number of his elect? when his number is once full, he will come to judge the quick and the dead.
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Therfore it was a mischieuous suggestion of Satan, that Christians were the causes of common calamities:
Therefore it was a mischievous suggestion of Satan, that Christians were the Causes of Common calamities:
av pn31 vbds dt j n1 pp-f np1, cst np1 vbdr dt n2 pp-f j n2:
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No (beloued) the righteous are they that hold Gods hands:
No (Beloved) the righteous Are they that hold God's hands:
uh-dx (j) dt j vbr pns32 cst vvb ng1 n2:
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good Kings such as Salomon was, who prayed for his people, good Samuels that say, God forbid that wee should cease praying for you:
good Kings such as Solomon was, who prayed for his people, good Samuels that say, God forbid that we should cease praying for you:
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good Dauids, whose eyes do gush out in riuers of waters, for them that keepe not the Law:
good David, whose eyes do gush out in Rivers of waters, for them that keep not the Law:
j npg1, rg-crq n2 vdb vvi av p-acp n2 pp-f n2, p-acp pno32 cst vvb xx dt n1:
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good Daniels, that open their windowes toward Ierusalem, and pray thrice in a day to God:
good Daniel's, that open their windows towards Ierusalem, and pray thrice in a day to God:
j np1, cst vvb po32 n2 p-acp np1, cc vvb av p-acp dt n1 p-acp np1:
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good Ieremies, that wish their heads fountaines of teares, to bewaile their people: good Obadiahs that hide, and feede the Prophets of the Lord in time of persecution.
good Jeremiahs, that wish their Heads fountains of tears, to bewail their people: good Obadiah's that hide, and feed the prophets of the Lord in time of persecution.
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These be they that keepe heauen open, and the mercie-seate accessible;
These be they that keep heaven open, and the mercy-seat accessible;
np1 vbb pns32 cst vvb n1 j, cc dt n1 j;
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for the Sonne of God is their elder brother, and they are able to doe all things through him, that strengthneth them.
for the Son of God is their elder brother, and they Are able to do all things through him, that strengtheneth them.
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This church of God is scattered ouer the face of the earth, and all the earth doth fare the better for it.
This Church of God is scattered over the face of the earth, and all the earth does fare the better for it.
d n1 pp-f np1 vbz vvn p-acp dt n1 pp-f dt n1, cc d dt n1 vdz vvi dt jc p-acp pn31.
(42) part (DIV2)
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1299
Abimelech confesseth to Abraham, God is with thee in all that thou doest: and therefore desired an oath of confederation with him. Abimelech Confesses to Abraham, God is with thee in all that thou dost: and Therefore desired an oath of confederation with him.
np1 vvz p-acp np1, np1 vbz p-acp pno21 p-acp d cst pns21 vd2: cc av vvd dt n1 pp-f n1 p-acp pno31.
(42) part (DIV2)
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1300
Abimelech requireth the same of Isaac his Son: For wee sawe certainely, that the Lord was with thee. Abimelech requires the same of Isaac his Son: For we saw Certainly, that the Lord was with thee.
np1 vvz dt d pp-f np1 po31 n1: p-acp pns12 vvd av-j, cst dt n1 vbds p-acp pno21.
(42) part (DIV2)
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1301
Laban obserueth, I haue found by experience, that the Lord hath blessed me for thy sake: Laban observeth, I have found by experience, that the Lord hath blessed me for thy sake:
np1 vvz, pns11 vhb vvn p-acp n1, cst dt n1 vhz vvn pno11 p-acp po21 n1:
(42) part (DIV2)
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1302
and in Iosephs story, both Potiphars house, and the prison, and all the Land of Aegypt, found the benefite of Iosephs company:
and in Joseph's story, both Potiphars house, and the prison, and all the Land of Egypt, found the benefit of Joseph's company:
cc p-acp np1 n1, d np1 n1, cc dt n1, cc d dt n1 pp-f np1, vvd dt n1 pp-f np1 n1:
(42) part (DIV2)
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1303
he was homo boni pedis: a luckie man, as the Prouerb saith, where euer he came:
he was homo boni pedis: a lucky man, as the Proverb Says, where ever he Come:
pns31 vbds fw-la fw-la fw-la: dt j n1, c-acp dt n1 vvz, c-crq av pns31 vvd:
(42) part (DIV2)
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therefore the Apostle saith of sundry worthy persons, of whom the world was not worthy, Hebrews 11. 38. For as God said to Abraham, Genesis 12. 3. Thou shalt be a blessing: So are all the seruants of God, blessings to the place in which they liue,
Therefore the Apostle Says of sundry worthy Persons, of whom the world was not worthy, Hebrews 11. 38. For as God said to Abraham, Genesis 12. 3. Thou shalt be a blessing: So Are all the Servants of God, blessings to the place in which they live,
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(42) part (DIV2)
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1305
and I haue willingly imbraced their pious iudgements, who haue thought, that when S. Stephan prayed for his persecutors ( Saul by his owne confession being one of them) the prayers of that holy Martire were a most holy and helpful meanes of Sauls conuersion, who was after that, shortly, Paul an Apostle of IESVS CHRIST,
and I have willingly embraced their pious Judgments, who have Thought, that when S. Stephen prayed for his persecutors (Saul by his own Confessi being one of them) the Prayers of that holy Martyr were a most holy and helpful means of Saul's conversion, who was After that, shortly, Paul an Apostle of JESUS CHRIST,
cc pns11 vhb av-j vvn po32 j n2, r-crq vhb vvn, cst c-crq n1 np1 vvd p-acp po31 n2 (np1 p-acp po31 d n1 vbg crd pp-f pno32) dt n2 pp-f cst j n1 vbdr dt av-ds j cc j n2 pp-f np1 n1, r-crq vbds p-acp d, av-j, np1 dt n1 pp-f np1 np1,
(42) part (DIV2)
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and preached the Gospel, which before he persecuted.
and preached the Gospel, which before he persecuted.
cc vvd dt n1, r-crq c-acp pns31 vvn.
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And in this generall ouer-growth of iniquitie, in this Land, those few that watch, and fast,
And in this general overgrowth of iniquity, in this Land, those few that watch, and fast,
cc p-acp d j n1 pp-f n1, p-acp d n1, d d cst vvb, cc av-j,
(42) part (DIV2)
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and pray, and make conscience of their wayes, and of the seruice of our God; these are they that binde the hands of God, that hee cannot smite the Land:
and pray, and make conscience of their ways, and of the service of our God; these Are they that bind the hands of God, that he cannot smite the Land:
cc vvb, cc vvi n1 pp-f po32 n2, cc pp-f dt n1 pp-f po12 n1; d vbr pns32 cst vvb dt n2 pp-f np1, cst pns31 vmbx vvi dt n1:
(42) part (DIV2)
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1309
if he shut Heauen, these open it againe: Such a treasure is piety, such a liberty is in the seruice of God:
if he shut Heaven, these open it again: Such a treasure is piety, such a liberty is in the service of God:
cs pns31 vvd n1, d vvb pn31 av: d dt n1 vbz n1, d dt n1 vbz p-acp dt n1 pp-f np1:
(42) part (DIV2)
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1310
Striue therefore to be the fauorites of God.
Strive Therefore to be the favorites of God.
vvb av pc-acp vbi dt n2 pp-f np1.
(42) part (DIV2)
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1311
Princes fauorites haue but their seasons, their great Maisters may die, or their liuing loue may run in another channell:
Princes favorites have but their seasons, their great Masters may die, or their living love may run in Another channel:
ng1 n2 vhb p-acp po32 n2, po32 j n2 vmb vvi, cc po32 j-vvg n1 vmb vvi p-acp j-jn n1:
(42) part (DIV2)
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1312
Trust not in Princes, for there is no helpe in them: Trust not in Princes, for there is no help in them:
vvb xx p-acp n2, c-acp pc-acp vbz dx n1 p-acp pno32:
(42) part (DIV2)
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1313
What a glory is this to religion, that it is not wordly pompe, and high Titles, full Tables, full Coffers, gay Garments, that preuaile with heauen,
What a glory is this to Religion, that it is not wordly pomp, and high Titles, full Tables, full Coffers, gay Garments, that prevail with heaven,
r-crq dt n1 vbz d p-acp n1, cst pn31 vbz xx j n1, cc j n2, j n2, j n2, j n2, cst vvb p-acp n1,
(42) part (DIV2)
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1314
but godlinesse, Which hath the promises of this life, and of the life to come. 2 Effectually:
but godliness, Which hath the promises of this life, and of the life to come. 2 Effectually:
cc-acp n1, r-crq vhz dt n2 pp-f d n1, cc pp-f dt n1 pc-acp vvi. crd av-j:
(42) part (DIV2)
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1315
Thou diddest confirme thine inheritance: this is more then to refresh it; for hee did settle and establish his fauour vpon it:
Thou didst confirm thine inheritance: this is more then to refresh it; for he did settle and establish his favour upon it:
pns21 vdd2 vvi po21 n1: d vbz av-dc cs pc-acp vvi pn31; c-acp pns31 vdd vvi cc vvi po31 n1 p-acp pn31:
(42) part (DIV2)
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such is the loue of God in duration, whom hee loueth to the end he loueth them;
such is the love of God in duration, whom he loves to the end he loves them;
d vbz dt n1 pp-f np1 p-acp n1, ro-crq pns31 vvz p-acp dt n1 pns31 vvz pno32;
(42) part (DIV2)
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and the continuace of our seruice cannot faile of the continuance and confirmation of his loue to vs;
and the Continuance of our service cannot fail of the Continuance and confirmation of his love to us;
cc dt n1 pp-f po12 n1 vmbx vvi pp-f dt n1 cc n1 pp-f po31 n1 p-acp pno12;
(42) part (DIV2)
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1318
and vpon that condition do all his promises passe to his owne Israel, to Abrahams seed, to Dauid and Salomon, If they keepe my Commandements:
and upon that condition do all his promises pass to his own Israel, to Abrahams seed, to David and Solomon, If they keep my commandments:
cc p-acp d n1 vdb d po31 n2 vvi p-acp po31 d np1, p-acp npg1 n1, pc-acp np1 cc np1, cs pns32 vvb po11 n2:
(42) part (DIV2)
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1319
Do you desire that God should confirme and settle his mercy vpon you and your children:
Do you desire that God should confirm and settle his mercy upon you and your children:
vdb pn22 vvi cst np1 vmd vvi cc vvi po31 n1 p-acp pn22 cc po22 n2:
(42) part (DIV2)
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1320
Bee you his children, serue the Lord in feare all the daies of your life;
be you his children, serve the Lord in Fear all the days of your life;
vbb pn22 po31 n2, vvb dt n1 p-acp n1 d dt n2 pp-f po22 n1;
(42) part (DIV2)
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for all the benefites of life depend vpon the mercies of God to giue them to vs,
for all the benefits of life depend upon the Mercies of God to give them to us,
p-acp d dt n2 pp-f n1 vvb p-acp dt n2 pp-f np1 pc-acp vvi pno32 p-acp pno12,
(42) part (DIV2)
289
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1322
and to settle them vpon vs. Thus was the inheritance of God, the people of Israel, confirmed in the assurance of Gods fauourable protection;
and to settle them upon us Thus was the inheritance of God, the people of Israel, confirmed in the assurance of God's favourable protection;
cc pc-acp vvi pno32 p-acp pno12 av vbds dt n1 pp-f np1, dt n1 pp-f np1, vvn p-acp dt n1 pp-f npg1 j n1;
(42) part (DIV2)
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1323
they found now that God was good to Israel in the performance of that gracious promise of raine, whereby the land of their possession became friutfull vnto them:
they found now that God was good to Israel in the performance of that gracious promise of rain, whereby the land of their possession became fruitful unto them:
pns32 vvd av cst np1 vbds j p-acp np1 p-acp dt n1 pp-f cst j n1 pp-f n1, c-crq dt n1 pp-f po32 n1 vvd j p-acp pno32:
(42) part (DIV2)
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1324
and hereby the faithfull in the Land were confirmed in the faith of his truth, and in the loue of his mercy, and in the obedience of his will.
and hereby the faithful in the Land were confirmed in the faith of his truth, and in the love of his mercy, and in the Obedience of his will.
cc av dt j p-acp dt n1 vbdr vvn p-acp dt n1 pp-f po31 n1, cc p-acp dt n1 pp-f po31 n1, cc p-acp dt n1 pp-f po31 n1.
(42) part (DIV2)
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1325
Our Sauiour required this good seruice of Peter: Thou being conuerted strengthen the brethren.
Our Saviour required this good service of Peter: Thou being converted strengthen the brothers.
po12 n1 vvd d j n1 pp-f np1: pns21 vbg vvn vvi dt n2.
(42) part (DIV2)
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1326
Let not vs vnconstantly wauer in his obedience, who doth constantly continue his louing kindnesse to vs;
Let not us unconstantly waver in his Obedience, who does constantly continue his loving kindness to us;
vvb xx pno12 av-jn vvi p-acp po31 n1, r-crq vdz av-j vvi po31 j-vvg n1 p-acp pno12;
(42) part (DIV2)
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1327
but let vs winne as many by our experience of his loue to vs as we can:
but let us win as many by our experience of his love to us as we can:
cc-acp vvb pno12 vvi p-acp d p-acp po12 n1 pp-f po31 n1 p-acp pno12 c-acp pns12 vmb:
(42) part (DIV2)
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1328
so did Dauid: Come hither, hearken vnto mee, and I will shew you what the Lord hath done for my soule:
so did David: Come hither, harken unto me, and I will show you what the Lord hath done for my soul:
av vdd np1: vvb av, vvb p-acp pno11, cc pns11 vmb vvi pn22 r-crq dt n1 vhz vdn p-acp po11 n1:
(42) part (DIV2)
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1329
So shall wee confirme our selues and others in the mercies of God, which are called, the sure mercies of Dauid.
So shall we confirm our selves and Others in the Mercies of God, which Are called, the sure Mercies of David.
av vmb pns12 vvi po12 n2 cc n2-jn p-acp dt n2 pp-f np1, r-crq vbr vvn, dt j n2 pp-f np1.
(42) part (DIV2)
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1330
In this grieuous drought which so long parched the face of the earth, wee had now and then a gracious showre, which refreshed the face of the earth,
In this grievous drought which so long parched the face of the earth, we had now and then a gracious shower, which refreshed the face of the earth,
p-acp d j n1 r-crq av av-j vvn dt n1 pp-f dt n1, pns12 vhd av cc av dt j n1, r-crq vvd dt n1 pp-f dt n1,
(42) part (DIV2)
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1331
and laid the dust of it; but wee wanted two degrees of the fauour now obtained, and in my Text expressed,
and laid the dust of it; but we wanted two Degrees of the favour now obtained, and in my Text expressed,
cc vvd dt n1 pp-f pn31; cc-acp pns12 vvd crd n2 pp-f dt n1 av vvn, cc p-acp po11 n1 vvn,
(42) part (DIV2)
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1332
for we had not liberatem pluuiam: wee had not a plentifull raine, neither had wee that title confirmed,
for we had not liberatem pluuiam: we had not a plentiful rain, neither had we that title confirmed,
c-acp pns12 vhd xx fw-la fw-la: pns12 vhd xx dt j n1, av-dx vhd pns12 d n1 vvd,
(42) part (DIV2)
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1333
and setled vpon vs, but the Sunne soone dryed it vp:
and settled upon us, but the Sun soon dried it up:
cc vvn p-acp pno12, cc-acp dt n1 av vvd pn31 a-acp:
(42) part (DIV2)
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1334
But now God hath remembred vs in the fulnesse of his mercy, for wee haue the earely and the latter raine, pluuiam voluntatum: euen such,
But now God hath remembered us in the fullness of his mercy, for we have the early and the latter rain, pluuiam voluntatum: even such,
cc-acp av np1 vhz vvn pno12 p-acp dt n1 pp-f po31 n1, c-acp pns12 vhb dt av-j cc dt d n1, fw-la fw-la: av d,
(42) part (DIV2)
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1335
and so much raine, as wee our selues would haue:
and so much rain, as we our selves would have:
cc av d n1, c-acp pns12 po12 n2 vmd vhi:
(42) part (DIV2)
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1336
What shall wee render to the Lord for this? let vs pay our vowes in the sight of the Lord, euen now, in presence of all his people. 3 Seasonably: when it was weary.What shall we render to the Lord for this? let us pay our vows in the sighed of the Lord, even now, in presence of all his people. 3 Seasonably: when it was weary.
r-crq vmb pns12 vvi p-acp dt n1 p-acp d? vvb pno12 vvi po12 n2 p-acp dt n1 pp-f dt n1, av av, p-acp n1 pp-f d po31 n1. crd av-j: c-crq pn31 vbds j.
(42) part (DIV2)
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1337
The Earth was weary of suffring thirst so long, the cattell were weary with pining for want of necessary foode.
The Earth was weary of suffering thirst so long, the cattle were weary with pining for want of necessary food.
dt n1 vbds j pp-f vvg n1 av av-j, dt n2 vbdr j p-acp vvg p-acp n1 pp-f j n1.
(42) part (DIV2)
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1338
Men were weary with watering of the earth with the foote, weary with bearing the weight of Gods long displeasure, weary with crying,
Men were weary with watering of the earth with the foot, weary with bearing the weight of God's long displeasure, weary with crying,
n2 vbdr j p-acp vvg pp-f dt n1 p-acp dt n1, j p-acp vvg dt n1 pp-f npg1 j n1, j p-acp vvg,
(42) part (DIV2)
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1339
and calling vpon God for helpe; Because the ground was chapt, for there was no raine vpon the earth:
and calling upon God for help; Because the ground was Chapter, for there was no rain upon the earth:
cc vvg p-acp np1 p-acp n1; p-acp dt n1 vbds j, c-acp pc-acp vbds dx n1 p-acp dt n1:
(42) part (DIV2)
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1340
the Plow men were ashamed, and couered their heads, and the eyes of the cattell did faile, because there was no grasse: the Blow men were ashamed, and covered their Heads, and the eyes of the cattle did fail, Because there was no grass:
dt vvb n2 vbdr j, cc vvd po32 n2, cc dt n2 pp-f dt n2 vdd vvi, c-acp pc-acp vbds dx n1:
(42) part (DIV2)
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1341
Euen then did God visite vs with a liberall raine, to refresh the earth, and to Confirme his inheritaunce: yet so moderately,
Even then did God visit us with a liberal rain, to refresh the earth, and to Confirm his inheritance: yet so moderately,
av av vdd np1 vvi pno12 p-acp dt j n1, pc-acp vvi dt n1, cc p-acp vvb po31 n1: av av av-j,
(42) part (DIV2)
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1342
as not to hurt our hopefull haruest, that all handes worke cheerefully to gather in the riches of the earth.
as not to hurt our hopeful harvest, that all hands work cheerfully to gather in the riches of the earth.
c-acp xx pc-acp vvi po12 j n1, cst d n2 vvb av-j pc-acp vvi p-acp dt n2 pp-f dt n1.
(42) part (DIV2)
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1343
Now let me say to you: Behold you are made whole, sinne no more lest a greater iudgement fall vpon you:
Now let me say to you: Behold you Are made Whole, sin no more lest a greater judgement fallen upon you:
av vvb pno11 vvi p-acp pn22: vvb pn22 vbr vvn j-jn, vvb av-dx av-dc cs dt jc n1 vvi p-acp pn22:
(42) part (DIV2)
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1344
lest he punish you with too much raine, as he hath done with too little: for God hath many Arrowes in his quiuer of Vengeance.
lest he Punish you with too much rain, as he hath done with too little: for God hath many Arrows in his quiver of Vengeance.
cs pns31 vvb pn22 p-acp av d n1, c-acp pns31 vhz vdn p-acp av j: c-acp np1 vhz d n2 p-acp po31 n1 pp-f n1.
(42) part (DIV2)
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1345
Keep heauen open with your prayers, and send vp thither a morning and euening sacrifice of praises,
Keep heaven open with your Prayers, and send up thither a morning and evening sacrifice of praises,
np1 n1 vvi p-acp po22 n2, cc vvb a-acp av dt n1 cc n1 n1 pp-f n2,
(42) part (DIV2)
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1346
and say vnto your God as the Prophet doth;
and say unto your God as the Prophet does;
cc vvb p-acp po22 n1 p-acp dt n1 vdz;
(42) part (DIV2)
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1347
O the hope of Israel, the Sauiour thereof in time of trouble, why shouldest thou be as a stranger in our Land, Oh the hope of Israel, the Saviour thereof in time of trouble, why Shouldst thou be as a stranger in our Land,
uh dt n1 pp-f np1, dt n1 av p-acp n1 pp-f n1, q-crq vmd2 pns21 vbi p-acp dt n1 p-acp po12 n1,
(42) part (DIV2)
291
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1348
and as a way-faring man, that turneeh aside to tarry for a night? Thou (O Lord) art in the middest of vs,
and as a wayfaring man, that turneeh aside to tarry for a night? Thou (Oh Lord) art in the midst of us,
cc p-acp dt j n1, cst vvb av pc-acp vvi p-acp dt n1? pns21 (uh n1) n1 p-acp dt n1 pp-f pno12,
(42) part (DIV2)
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1349
and we are called by thy name. Leaue vs not. and we Are called by thy name. Leave us not.
cc pns12 vbr vvn p-acp po21 n1. n1 pno12 xx.
(42) part (DIV2)
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1350
I conclude, and heerein I desire your thankefull hearts to ioyne with me in all serious and sincere deuotion:
I conclude, and herein I desire your thankful hearts to join with me in all serious and sincere devotion:
pns11 vvb, cc av pns11 vvb po22 j n2 pc-acp vvi p-acp pno11 p-acp d j cc j n1:
(42) part (DIV2)
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1351
The Lord hath done great things for vs, whereof we reioyce. Glory be to the Father, and to the Sonne, and to the Holy-ghost: The Lord hath done great things for us, whereof we rejoice. Glory be to the Father, and to the Son, and to the Holy ghost:
dt n1 vhz vdn j n2 p-acp pno12, c-crq pns12 vvb. n1 vbb p-acp dt n1, cc p-acp dt n1, cc p-acp dt n1:
(42) part (DIV2)
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1352
As it was in the beginning, is now, and euer shall be, world without end, Amen.As it was in the beginning, is now, and ever shall be, world without end, Amen.
c-acp pn31 vbds p-acp dt n1, vbz av, cc av vmb vbi, n1 p-acp n1, uh-n.
(42) part (DIV2)
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