The clearing of the saints sight A sermon preached at Cundouer neere the religious and ancient towne of Shrevvsbury. By Sampson Price Batchelour of Diuinitie of Exeter Colledge in Oxford.
HOw glorious the nature of man was in the beginning before his fall, may appeare in his creation, GOD created man in his owne image, Gen: 1.27. Not that he tooke vpon him an humane shape when hee created man; as some erroneously collected:
HOw glorious the nature of man was in the beginning before his fallen, may appear in his creation, GOD created man in his own image, Gen: 1.27. Not that he took upon him an humane shape when he created man; as Some erroneously collected:
It was true of the male and female, they were made in Gods owne likenesse, which may be vnderstood either of their dominion ouer the creatures, or of their immortality of the soule,
It was true of the male and female, they were made in God's own likeness, which may be understood either of their dominion over the creatures, or of their immortality of the soul,
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or of their freewill: or because as all things are originally in God, so also man doth participate with the nature of all creatures, of plants in growing and increasing, of beasts insense and mouing, of Angells in vnderstanding;
or of their freewill: or Because as all things Are originally in God, so also man does participate with the nature of all creatures, of plants in growing and increasing, of beasts insense and moving, of Angels in understanding;
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or rather as Saint Paul speaketh: This new man was created in righteousnes and true holinesse, Eph. 4.24. What was then wanting vnto him (saith Bernard ) when he was so warmely cloathed with soure vertues? Mercy kept him, Truth instructed him, Iustice ruled him, Peace nourished ▪ him.
or rather as Saint Paul speaks: This new man was created in righteousness and true holiness, Ephesians 4.24. What was then wanting unto him (Says Bernard) when he was so warmly clothed with sour Virtues? Mercy kept him, Truth instructed him, justice ruled him, Peace nourished ▪ him.
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when their bodies weake with sickenesse doe remember them of their mortalitie, especially when their minds are distracted with cares, deiected with feares, faint with labour, and addicted to pleasures;
when their bodies weak with sickness do Remember them of their mortality, especially when their minds Are distracted with Cares, dejected with fears, faint with labour, and addicted to pleasures;
This is one part of Gods image, to bee renued in knowledge, Col. 3. To know God to be the Lord, Exod. 7. To know him and to trust in him, Of. 14.9. To know him to be the onely true God and Iesus Christ whom he hath sent, Ioh. 17. to know that he is the Lambe which taketh away the sin of the world, Ioh. 1. the Lambe before whom the foure beasts & foure and twenty Elders fall downe with their harpes, and golden viols full of odours;
This is one part of God's image, to be renewed in knowledge, Col. 3. To know God to be the Lord, Exod 7. To know him and to trust in him, Of. 14.9. To know him to be the only true God and Iesus christ whom he hath sent, John 17. to know that he is the Lamb which Takes away the since of the world, John 1. the Lamb before whom the foure beasts & foure and twenty Elders fallen down with their harps, and golden viols full of odours;
and such as are in the sea, ascribe blessing, glory, and power; the Lambe who as he was carefull to charge Peter to feede his lambes, Ioh. 21. so is he here described to prouide for his Saints in heauen:
and such as Are in the sea, ascribe blessing, glory, and power; the Lamb who as he was careful to charge Peter to feed his Lambs, John 21. so is he Here described to provide for his Saints in heaven:
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to aray them with white robes, that is his owne righteousnesse, called white raiment chap: 3.5. and washed robes made white in his owne bloud. They shall hunger no more, for the Lambe which is in the midst of the throne shall feede them;
to array them with white robes, that is his own righteousness, called white raiment chap: 3.5. and washed robes made white in his own blood. They shall hunger no more, for the Lamb which is in the midst of the throne shall feed them;
The whole Chapter containeth the estate of the Church to the end of the world distinguished into two times; the first, wherein the true worshippers are defined by a certaine number;
The Whole Chapter Containeth the estate of the Church to the end of the world distinguished into two times; the First, wherein the true worshippers Are defined by a certain number;
In the 1. verse foure Angells hold the foure windes, by which some vnderstand Hypocrites with their impostures, Papists with their traditions, Tyrants with their persecutions,
In the 1. verse foure Angels hold the foure winds, by which Some understand Hypocrites with their Impostors, Papists with their traditions, Tyrants with their persecutions,
Others foure bad spirits, of Luxurie, Pride, Gluttony, Auarice: others foure workes of darknesse, contention arising from the East, ambition from the West, heresie from the South, Warre from the North. But if these were foule Angells and ready to hurt the earth by not suffering the Northwinde, and the Southwinde to come and blow vpon the Lords garden that the spices thereof might flow out, that is vpon his Church to purge it from filth,
Others foure bad spirits, of Luxury, Pride, Gluttony, Avarice: Others foure works of darkness, contention arising from the East, ambition from the West, heresy from the South, War from the North. But if these were foul Angels and ready to hurt the earth by not suffering the Northwind, and the South wind to come and blow upon the lords garden that the spices thereof might flow out, that is upon his Church to purge it from filth,
and being at their wits end, and crying vnto the Lord, when the waues of death compasse them, the flouds of vngodly men make them afraid, the sorrowes of hell compasse them about,
and being At their wits end, and crying unto the Lord, when the waves of death compass them, the floods of ungodly men make them afraid, the sorrows of hell compass them about,
and desire to bring forth good fruit, and be knowne by their fruites, to bring foorth fruits meete for repentance, to spread out their roots and haue their leaues greene, knowing that if the tree fall toward the South, or toward the North, in the place where it falleth there it shal be:
and desire to bring forth good fruit, and be known by their fruits, to bring forth fruits meet for Repentance, to spread out their roots and have their leaves green, knowing that if the tree fallen towards the South, or towards the North, in the place where it falls there it shall be:
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neither the sea, nor the trees till wee haue sealed the seruants of God in their forehead, that as God prepared an Arke for Noah and his familie before the deluge came, and as he caused Lot with his wife and two daughters in their lingring to bee pulled by the hand before Sodome was burnt, and bloud to bee sprinkled vpon the two side posts, and on the vpper doore post of the houses of the Israelites for a token that he would passe them ouer,
neither the sea, nor the trees till we have sealed the Servants of God in their forehead, that as God prepared an Ark for Noah and his family before the deluge Come, and as he caused Lot with his wife and two daughters in their lingering to be pulled by the hand before Sodom was burned, and blood to be sprinkled upon the two side posts, and on the upper door post of the houses of the Israelites for a token that he would pass them over,
and the plague should not be vpon them to destroy them, when he smote the land of Aegipt: and the man clothed with linnen, which had the writers inkehorne by his side to goe through the middest of Ierusalem, and set a marke vpon the forheads of them that sighed,
and the plague should not be upon them to destroy them, when he smote the land of Egypt: and the man clothed with linen, which had the writers Inkhorn by his side to go through the midst of Ierusalem, and Set a mark upon the foreheads of them that sighed,
the number of all the Tribes of the children of Israel being an hundred forty & foure thousand: twelue thousand of the Tribe of Iuda, so many of Reuben, Gad, Asser, Nepthali, Manasses, Simeon, Leui, Issachar, Zabulon, Ioseph and Beniamin. The Iewes were sealed first because Gods eldest Sonnes, his first borne, a speciall people vnto himselfe aboue all people vpon the face of the earth;
the number of all the Tribes of the children of Israel being an hundred forty & foure thousand: twelue thousand of the Tribe of Iuda, so many of Reuben, Gad, Asher, Naphtali, Manasses, Simeon, Levi, Issachar, Zebulon, Ioseph and Benjamin. The Iewes were sealed First Because God's eldest Sons, his First born, a special people unto himself above all people upon the face of the earth;
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all which are described, by their habit v: 9. by their doxologie v: 10. by the Angels worshipping of God with them v: 11.12. by a Seniours question v: 13. and his answer conteyning their description.
all which Are described, by their habit v: 9. by their doxology v: 10. by the Angels worshipping of God with them v: 11.12. by a Seniors question v: 13. and his answer containing their description.
Which words of my Text are taken from a prophecie of Isai: one who was the most eloquent Prophet for Hebrew in the old, as S. Paul the most elegant Apostle for Greeke in the New Testament:
Which words of my Text Are taken from a prophecy of Isaiah: one who was the most eloquent Prophet for Hebrew in the old, as S. Paul the most elegant Apostle for Greek in the New Testament:
He describeth the ioyes of the elect by a banquet Is: 25. that as God prepareth a table for vs here in the scripture, where is doctrinalis sapientia, and in the Church where there is sacramentalis Eucharistia, and in the deuout soule where is spiritualis laetitia, so hereafter a table in glory, where is immortalis sufficientia. In this life he feasteth vs with doctrine in the wisdome of the word, with thanksgiuing in the Sacraments, and ioy in the spirit;
He Describeth the Joys of the elect by a banquet Is: 25. that as God Prepareth a table for us Here in the scripture, where is doctrinalis sapientia, and in the Church where there is Sacramental Eucharistia, and in the devout soul where is spiritualis Laetitia, so hereafter a table in glory, where is Immortal sufficientia. In this life he feasteth us with Doctrine in the Wisdom of the word, with thanksgiving in the Sacraments, and joy in the Spirit;
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but there is no true sufficiency till wee come to the mountaine where the Lord shall make vnto all people a feast of fat things, a feast of wine on the lees, of fat things full of marrow, of wine on the lees well refined:
but there is no true sufficiency till we come to the mountain where the Lord shall make unto all people a feast of fat things, a feast of wine on the lees, of fat things full of marrow, of wine on the lees well refined:
Hee that hath eyes to see let him watch, and euery one that euer had any portion of true sorrow, let him so learne that he may goe away with that liuery of the disciples:
He that hath eyes to see let him watch, and every one that ever had any portion of true sorrow, let him so Learn that he may go away with that livery of the Disciples:
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When Origen a man of immortall wit, & most learned in all secular knowledge, whose knowledge of the scriptures Ierom wōdred at, was to expound the word Iubilate, he professed that he felt himselfe inwardly touched, hee knew not by whatsecret & extraordinary motion, to search into the secret meaning of it, hoping there to find,
When Origen a man of immortal wit, & most learned in all secular knowledge, whose knowledge of the Scriptures Jerom wondered At, was to expound the word Jubilate, he professed that he felt himself inwardly touched, he knew not by whatsecret & extraordinary motion, to search into the secret meaning of it, hoping there to find,
Ludouicus Viues obserued truly, that Iudaisme and Mahometisme, and all other superstitious deuotions are but like vnto the glasse which is brittle and cannot endure the hammer,
Ludovicus Viues observed truly, that Judaism and Mahometism, and all other superstitious devotions Are but like unto the glass which is brittle and cannot endure the hammer,
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A mistery which made Trismegistus call God ineffable, one that could not be pronounced, and the Iewes so superstitious that they consessed this name to be NONLATINALPHABET, inenarrable; ineffable, not to be expressed:
A mystery which made Trismegistus call God ineffable, one that could not be pronounced, and the Iewes so superstitious that they confessed this name to be, inenarrable; ineffable, not to be expressed:
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yet how much haue many laboured in this secret? The Rabbines obseruing that the name Iehouah hath foure letters of rest, to signifie that the rest and tranquillitie of all the creatures in the world is in God alone:
yet how much have many laboured in this secret? The Rabbis observing that the name Jehovah hath foure letters of rest, to signify that the rest and tranquillity of all the creatures in the world is in God alone:
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Steuchus thinking that none can interpret it; Paulus Burgensis that none can translate it: Zanchius and others, that it is a name of 4 letters in all languages;
Steuchus thinking that none can interpret it; Paulus Burgensis that none can translate it: Zanchius and Others, that it is a name of 4 letters in all languages;
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in the Roman Deus, the Spanish Dios, the Italian IDIO, the French Dieu, the German Gott, the Persian NONLATINALPHABET, the Magi pronouncing it Orsi, the Dalmatians Bogi, the Mahumetans Abgd, the new found world Zimi, the Assirians Adad, the Aegiptians NONLATINALPHABET, the Arabians NONLATINALPHABET, the Hetrusci NONLATINALPHABET,
in the Roman Deus, the Spanish Dios, the Italian IDIOCY, the French Dieu, the Germane Got, the Persian, the Magi pronouncing it Orsi, the Dalmatians Bogi, the Mahometans Abgd, the new found world Zimri, the Assyrians Adad, the egyptians, the Arabians, the Hetrusci,
This name Nazranzene called an infinite and boundlesse Ocean: and Austin tels vs, Quo intellectu Deum capit homo qui ipsum intellectum suum quo cum vult capere nondum capit? With what vnderstanding can man possibly conceiue God, who cannot conceiue his owne vnderstanding? Yet because Est in Deo quod percipi potest, si quod potest velis;
This name Nazranzene called an infinite and boundless Ocean: and Austin tells us, Quo intellectu God Capital homo qui ipsum Intellectum suum quo cum vult capere Nondum Capital? With what understanding can man possibly conceive God, who cannot conceive his own understanding? Yet Because Est in God quod percipi potest, si quod potest velis;
Were all the land paper, and all the water inke, euery plant a pen, and euery other creature a swift and readie Scribe, they could not set downe the least peece of his greatnesse.
Were all the land paper, and all the water ink, every plant a pen, and every other creature a swift and ready Scribe, they could not Set down the least piece of his greatness.
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there is not an hearbe, flower, tree, leafe, seede, fruit, beast or worme, wherein wee see not the power of his Deitie. All Thrones are but pieces of his footstoole:
there is not an herb, flower, tree, leaf, seed, fruit, beast or worm, wherein we see not the power of his Deity. All Thrones Are but Pieces of his footstool:
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if I may so call it, to looke vpon this Maiestie vnto whom the Rabbins haue giuen threescore and ten names diuersified in ten sorts, making in all seuen hundred and twenty names;
if I may so call it, to look upon this Majesty unto whom the Rabbis have given threescore and ten names diversified in ten sorts, making in all seuen hundred and twenty names;
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we must looke vpon God in his workes, and acknowledge that he is a God of Gods, and Lord of Lords, a great God, a mighty and terrible, Deut. 10. a God only forgiuing sinnes, Mark. 2. one God of whom are all things and we in him, 1. Cor. 8. the God of patience and consolation, Rom. 15. here comforting his Church after their tribulations, hungring, thirsting, and weeping:
we must look upon God in his works, and acknowledge that he is a God of God's, and Lord of lords, a great God, a mighty and terrible, Deuteronomy 10. a God only forgiving Sins, Mark. 2. one God of whom Are all things and we in him, 1. Cor. 8. the God of patience and consolation, Rom. 15. Here comforting his Church After their tribulations, hungering, thirsting, and weeping:
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A truth confirmed plentifully in the Scriptures. This was the encouragement that the Lord gaue vnto Isaac when hee appeared vnto him, either awake as some hold, or asleepe as others:
A truth confirmed plentifully in the Scriptures. This was the encouragement that the Lord gave unto Isaac when he appeared unto him, either awake as Some hold, or asleep as Others:
and will blesse thee, and multiplie thy seede for my seruant Abrahams sake, Gen. 26. The Heathens had their nationall Gods which were no Gods, the Assyrians Belus, the Aegyptians Isis, the Tyrians Baal, the Athenians Minerua, the Samians Iuno, the Lemnians Vulcan, the Romans Quirinus, &c. But our God is the peculiar God of Abraham and of the faithfull.
and will bless thee, and multiply thy seed for my servant Abrahams sake, Gen. 26. The heathens had their national God's which were no God's, the Assyrians Belus, the egyptians Isis, the Tyrians Baal, the Athenians Minerva, the Samians Iuno, the Lemnians Megalo, the Roman Quirinus, etc. But our God is the peculiar God of Abraham and of the faithful.
which was performed when his body was carried to bee buried in Canaan as he had charged Ioseph with an oath, because that was the place which the Lord chose for his people to dwell in;
which was performed when his body was carried to be buried in Canaan as he had charged Ioseph with an oath, Because that was the place which the Lord chosen for his people to dwell in;
but most of all the promise was performed in his seed, whom the Lord brought out of Aegypt vnder the hand of Moses and Aaron. God killeth and maketh aliue, woundeth and healeth, Deu. 32. Hee giueth the former and the latter raine, Ioel 2. Except hee build the house, they labour in vaine that build it:
but most of all the promise was performed in his seed, whom the Lord brought out of Egypt under the hand of Moses and Aaron. God kills and makes alive, wounds and heals, Deu. 32. He gives the former and the latter rain, Joel 2. Except he built the house, they labour in vain that built it:
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and the multitude of their bones with strong paine, their life abhorreth bread, and their soule daintie meat? How many haue beene slaine as the Amalekites while they were spread abroad vpon the earth, eating,
and the multitude of their bones with strong pain, their life abhorreth bred, and their soul dainty meat? How many have been slain as the Amalekites while they were spread abroad upon the earth, eating,
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or not being good stewards of them, not suffering them to sleepe, Eccl. 5.12. being as much troubled to keepe them as euer to get them, fearing losses, or thinking vpon vnlawfull gaine by vsurie, and other sore euils.
or not being good Stewards of them, not suffering them to sleep, Ecclesiastes 5.12. being as much troubled to keep them as ever to get them, fearing losses, or thinking upon unlawful gain by Usury, and other soar evils.
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He worketh sometimes without meanes, as hee created the world of nothing in the beginning, not to receiue any happinesse by the things created, without the which hee was happy,
He works sometime without means, as he created the world of nothing in the beginning, not to receive any happiness by the things created, without the which he was happy,
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when the keele be it neuer so strong, the ribs be they neuer so stiffe, the cleets and clamps of iron be they neuer so fast set on, are like to flie in peeces,
when the keel be it never so strong, the ribs be they never so stiff, the cleets and clamps of iron be they never so fast Set on, Are like to fly in Pieces,
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in dangerous childbirths, when women haue with Rachel hard labour, and in other extremities when we see no meanes of helpe in the world, God commenth in with his helping hand,
in dangerous childbirths, when women have with Rachel hard labour, and in other extremities when we see no means of help in the world, God comment in with his helping hand,
and maketh the waues still, turneth deadly sicknesse into a safe recouerie, sorrowfull trauailes into ioyfull deliueries, bitternesse into sweetnesse, and that immediately.
and makes the waves still, turns deadly sickness into a safe recovery, sorrowful travails into joyful deliveries, bitterness into sweetness, and that immediately.
and the waters were a wall vnto them on their right hand and on their left, Exod. 14. in the diuision of Iordan for Elijah, in the standing still of the Sunne for Ioshua, in the not burning of the three children, in the hungry Lions not deuouring Daniel, in the Viper not hurting S. Paul.
and the waters were a wall unto them on their right hand and on their left, Exod 14. in the division of Iordan for Elijah, in the standing still of the Sun for Ioshua, in the not burning of the three children, in the hungry Lions not devouring daniel, in the Viper not hurting S. Paul.
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or most commonly not seene to men, yet alwayes in a readinesse for Gods seruice and his childrens preseruation, encamping round about them that feare him, and deliuering them, being all ministring spirits sent forth to minister for them who shall be heires of saluation.
or most commonly not seen to men, yet always in a readiness for God's service and his Children's preservation, encamping round about them that Fear him, and delivering them, being all ministering spirits sent forth to minister for them who shall be Heirs of salvation.
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Besides these, God comforteth men with his other creatures, those two great lights, the Sunne to rule by day, Psal. 136.8. which Anaxagoras held much greater then Peloponesus a countrey in Graecia, Anaximander as bigge as the earth, the Mathematicians exceeding the earth 166. times:
Beside these, God comforts men with his other creatures, those two great lights, the Sun to Rule by day, Psalm 136.8. which Anaxagoras held much greater then Peloponnese a country in Graecia, Anaximander as big as the earth, the Mathematicians exceeding the earth 166. times:
He is with Kings is their kingdomes, Bishops in their churches, Peeres in their consultations, Iudges in their iudgements, Captaines in their battels, euer ready to comfort when the helpe of man is vaine.
He is with Kings is their kingdoms, Bishops in their Churches, Peers in their Consultations, Judges in their Judgments, Captains in their battles, ever ready to Comfort when the help of man is vain.
He that can cloath the heauens with blacknesse, and make sackcloth their couering, can also stretch them out like a curtaine to couer himselfe with light as with a garment.
He that can cloth the heavens with blackness, and make Sackcloth their covering, can also stretch them out like a curtain to cover himself with Light as with a garment.
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He that can send out a great winde into the Sea till it worke and be tempestuous, and the waues thereof tosse themselues, can also stay them that they preuaile not thought they rore and smite through the pride thereof.
He that can send out a great wind into the Sea till it work and be tempestuous, and the waves thereof toss themselves, can also stay them that they prevail not Thought they roar and smite through the pride thereof.
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Instrumenta sunt tota creatura Dei, all the creatures of God are ready at his command to attend the elect for their good, and the reprobate for their hurt.
Instrumenta sunt tota creatura Dei, all the creatures of God Are ready At his command to attend the elect for their good, and the Reprobate for their hurt.
and as that Emperour Marcus Aurelius often professed, that hee would not leaue the knowledge hee might learne in one houre for all the gold hee possessed, receiuing more glory from the bookes hee read and wrote,
and as that Emperor Marcus Aurelius often professed, that he would not leave the knowledge he might Learn in one hour for all the gold he possessed, receiving more glory from the books he read and wrote,
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then all the battels he wonne and kingdomes he conquered, so may wee resolue that this only maketh vs happy, that God doth comfort vs. How wretched then is the estate of them which oppose themselues against this God of cōfort. Such are the Atheists of this age, whose Patron was Diagoras NONLATINALPHABET:
then all the battles he won and kingdoms he conquered, so may we resolve that this only makes us happy, that God does Comfort us How wretched then is the estate of them which oppose themselves against this God of Comfort. Such Are the Atheists of this age, whose Patron was Diagoras:
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They are Infidels in heart, Blasphemers in tongue, the greatest Traitors to their Prince, Rebels to their country, a poyson to their houses, plague to their friends:
They Are Infidels in heart, Blasphemers in tongue, the greatest Traitors to their Prince, Rebels to their country, a poison to their houses, plague to their Friends:
they are more obstinate then the Deuill, seeing Iesus a farre off, he came and worshipped him, crying with a loud voice, that hee was the Sonne of the most high God:
they Are more obstinate then the devil, seeing Iesus a Far off, he Come and worshipped him, crying with a loud voice, that he was the Son of the most high God:
but the time shall come that the eyes that sinne hath shut, damnation shall open, and they shall know that this God is not vnfitly called by the Graecians NONLATINALPHABET,
but the time shall come that the eyes that sin hath shut, damnation shall open, and they shall know that this God is not unfitly called by the Greeks,
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for the sharpnesse of his sight, and swiftnesse of his course, seeing all, and ruling ouer all in a moment, NONLATINALPHABET as that whereby all things are caused to be NONLATINALPHABET for that he giueth life and motion to all, and NONLATINALPHABET in reguard of his goodnes:
for the sharpness of his sighed, and swiftness of his course, seeing all, and ruling over all in a moment, as that whereby all things Are caused to be for that he gives life and motion to all, and in reguard of his Goodness:
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Quis disposuit membra pulicis & culicis, who hath disposed in order the limmes of the flea and gnat, they haue their life and motion, flying death, louing life, seeking after that they delight in, shunning that which troubleth them, hauing sense and quicknesse in motion. This God made them:
Quis disposuit membra pulicis & culicis, who hath disposed in order the limbs of the flay and gnat, they have their life and motion, flying death, loving life, seeking After that they delight in, shunning that which Troubles them, having sense and quickness in motion. This God made them:
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Thou art without excuse, for the inuisible things of him from the creation of the world are cleerely seene being vnderstood by the things that are made.
Thou art without excuse, for the invisible things of him from the creation of the world Are clearly seen being understood by the things that Are made.
and fruitfull seasons, filling thy heart with food and gladnes, beside the expresse testimonies of the word, open prophecies of things to come thousands of yeeres before they came,
and fruitful seasons, filling thy heart with food and gladness, beside the express testimonies of the word, open prophecies of things to come thousands of Years before they Come,
and infinite miracles: O reason not as the besotted Epicure: How doth God know, can hee iudge through the darke clouds? thicke clouds are a couering to him that he seeth not,
and infinite Miracles: Oh reason not as the besotted Epicure: How does God know, can he judge through the dark Clouds? thick Clouds Are a covering to him that he sees not,
God is euery where, and there is no euasion from him, no corner in hell, no mansion in heauen, no caue in the top of Carmel, no fishes belly in the bottome of the Sea, no dark dungeon in the land of captiuity, no clouds of the day, darknesse of the night, secrecie of a friend,
God is every where, and there is no evasion from him, no corner in hell, no mansion in heaven, no cave in the top of Mount carmel, no Fish belly in the bottom of the Sea, no dark dungeon in the land of captivity, no Clouds of the day, darkness of the night, secrecy of a friend,
He maketh the fields haue eyes to see thy deeds, the woods eares to heare our proiects, the wals of our bed chambers mouths to witnesse against vs. He can vse thy selfe as an instrument against thy selfe,
He makes the fields have eyes to see thy Deeds, the woods ears to hear our projects, the walls of our Bed chambers mouths to witness against us He can use thy self as an Instrument against thy self,
He shall meet them riding vpon the wings of the winde, raining vpon them snares to entrap them, fire to deuoure them, hailstones to kil them, a smoke to smother them, a stormy tempest to terrifie them, the stinck of brimstone to annoy them,
He shall meet them riding upon the wings of the wind, raining upon them snares to entrap them, fire to devour them, hailstones to kill them, a smoke to smother them, a stormy tempest to terrify them, the stink of brimstone to annoy them,
and hot thunder bolts to shoot them thorow, & then send them to the great gaole of hell, where there is no desire but reuenge, no deuotion but cursing, no blessing,
and hight thunder bolts to shoot them thorough, & then send them to the great gaol of hell, where there is no desire but revenge, no devotion but cursing, no blessing,
where there shall be famine for gluttony, thirst for drunkennesse, burning for lust, madnesse for swearing, want for ill gotten goods, staruing for cruelty.
where there shall be famine for gluttony, thirst for Drunkenness, burning for lust, madness for swearing, want for ill got goods, starving for cruelty.
O that all were so wise to consider and thinke vpon this, then would not some in a desperate discontent make their owne hands their executioners, others vpon crosses be carried violently from their wits, others euer be wishing for death, though vnprepared for it, others murmure against God because their reward is not otherwise for seruing God, others vpon a sting of conscience seeke for merry and prophane company, sumptuous and rioting feasts, reuelling and vnlawfull games, wanton & vnchast songs, the sound only of the viol and harpe to driue away care,
O that all were so wise to Consider and think upon this, then would not Some in a desperate discontent make their own hands their executioners, Others upon Crosses be carried violently from their wits, Others ever be wishing for death, though unprepared for it, Others murmur against God Because their reward is not otherwise for serving God, Others upon a sting of conscience seek for merry and profane company, sumptuous and rioting feasts, revelling and unlawful games, wanton & unchaste songs, the found only of the violent and harp to driven away care,
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Hee seeketh vs that made vs, let vs not bite the stone, but look vp to the hand, and then as Moses feared not his rod though it were turned into a serpent, no more shal we all the crauling and hissing scourges of this life.
He seeks us that made us, let us not bite the stone, but look up to the hand, and then as Moses feared not his rod though it were turned into a serpent, no more shall we all the crawling and hissing scourges of this life.
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Manasses when hee was taken among the theeues, bound with fetters, and carried to Babylon: Why then should we cast downe our soules and bee disquieted within vs:
Manasses when he was taken among the thieves, bound with fetters, and carried to Babylon: Why then should we cast down our Souls and be disquieted within us:
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so should our soules pant after God, for hee hath not onely annointed others to preach good tidings vnto the meek, to bind vp the broken-hearted, to proclaime liberty to the captiues, and the opening of the prison to them that are bound,
so should our Souls pant After God, for he hath not only anointed Others to preach good tidings unto the meek, to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that Are bound,
but he himselfe looketh vppon the mourners in Zion, giuing vnto them beauty for ashes, the oyle of ioy for mourning, the garment of praise for the spirit of heauinesse,
but he himself looks upon the mourners in Zion, giving unto them beauty for Ashes, the oil of joy for mourning, the garment of praise for the Spirit of heaviness,
THE true Church out of which there is no saluation, is compared to many glorious things to a Doue for her louelinesse, to a Vine for her fruitfulnesse, to a mount for her safenesse, to a Priesthood for her holinesse, to a Queene for her royalty, to a Tower for her glistring;
THE true Church out of which there is no salvation, is compared to many glorious things to a Dove for her loveliness, to a Vine for her fruitfulness, to a mount for her safeness, to a Priesthood for her holiness, to a Queen for her royalty, to a Tower for her glistering;
the whole world is but a low moorish watry ground, and the Elect heere are like the children of Israell, lifting vp their voyces and weeping because they are in Bochim: i.
the Whole world is but a low moorish watery ground, and the Elect Here Are like the children of Israel, lifting up their voices and weeping Because they Are in Bochim: i.
such were the teares of Iacob when Ioseph made ready his chariot and went to meet him to Goshen in the City of the Nobles, and presented himselfe vnto him, he fell on his necke and wept on his necke a good while;
such were the tears of Iacob when Ioseph made ready his chariot and went to meet him to Goshen in the city of the Nobles, and presented himself unto him, he fell on his neck and wept on his neck a good while;
The father weepeth for the death of his sonne, as Dauid for Absolon as hee went vp to the chamber ouer the gate, as if like Aeneas hee had cared for none else but Absolon. Omnis in Ascanio chari slat cura parentis.
The father weeps for the death of his son, as David for Absalom as he went up to the chamber over the gate, as if like Aeneas he had cared for none Else but Absalom. Omnis in Asciano chari slat Cure parentis.
yet careth for them to bee washed and swadled, sometime laughing to hope what they will be, sometimes distressed with feare of what they may be, euer tender and deare vnto them, and beloued in their sight.
yet Careth for them to be washed and swaddled, sometime laughing to hope what they will be, sometime distressed with Fear of what they may be, ever tender and deer unto them, and Beloved in their sighed.
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The sonne sheddeth teares for the father, as Ioseph did for Iacob when hee had made an end of commanding his sonnes, gathered vp his feet into the bed, and yeelded vp the ghost;
The son sheds tears for the father, as Ioseph did for Iacob when he had made an end of commanding his Sons, gathered up his feet into the Bed, and yielded up the ghost;
The mother beareth the childe nine moneths in her womb, longer in her armes, for euer in her heart: she beareth with many childish infirmities, and when no other eye pittieth, shee weepeth & batheth, & suffereth much harty trouble: shee so vseth the children as if they were her parents, as A. Austin writeth of the tender affectionate care of his mother Monica ouer him.
The mother bears the child nine months in her womb, longer in her arms, for ever in her heart: she bears with many childish infirmities, and when no other eye Pitieth, she weeps & batheth, & suffers much hearty trouble: she so uses the children as if they were her Parents, as A. Austin Writeth of the tender affectionate care of his mother Monica over him.
neither out of his feet, for she is not a vassall, but from his side, that the man knowing the woman to be taken out of him, might more firmely set his affection vpon her, being flesh of his flesh and bone of his bones;
neither out of his feet, for she is not a vassal, but from his side, that the man knowing the woman to be taken out of him, might more firmly Set his affection upon her, being Flesh of his Flesh and bone of his bones;
It was not of a monstrous superfluous part, but a ribbe aboue the vsuall number of ribs, created of purpose by the Lord as necessary for the creation of woman.
It was not of a monstrous superfluous part, but a rib above the usual number of ribs, created of purpose by the Lord as necessary for the creation of woman.
no companion can be so deare to man, which made Euphrates a Philosopher vpon the death of his wife to crie out, O tyrannous Philosophie, thou commandest to loue,
no Companion can be so deer to man, which made Euphrates a Philosopher upon the death of his wife to cry out, Oh tyrannous Philosophy, thou Commandest to love,
The friend weepeth for the friend, as Christ did for Lazarus, and Dauid for Ionathan, I am distressed for thee, very pleasant hast thou beene vnto mee:
The friend weeps for the friend, as christ did for Lazarus, and David for Ionathan, I am distressed for thee, very pleasant hast thou been unto me:
now I haue lost him that was my comfort? But howsoeuer it bee lawfull to mourne and shed teares, yet not as without hope. Mourning for the dead and remembrance of them is lawfull, else Deborah Rebekkahs nurse had not beene buried so carefully,
now I have lost him that was my Comfort? But howsoever it be lawful to mourn and shed tears, yet not as without hope. Mourning for the dead and remembrance of them is lawful, Else Deborah Rebekahs nurse had not been buried so carefully,
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else Iacob had not set a pillar vpon the graue of Rachel, else Israel had not mourned for Iosias, the faithfull for Stephen, and women for Dorcas. Ennius the Poet would not be weeped for:
Else Iacob had not Set a pillar upon the graven of Rachel, Else Israel had not mourned for Iosias, the faithful for Stephen, and women for Dorcas. Ennius the Poet would not be Wept for:
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but Solon commanded that the Common-wealth should mourne for his death, and wee must shedde some teares ouer the dead Saints, because by their departure wee may seeme to suffer harmes:
but Solon commanded that the Commonwealth should mourn for his death, and we must shed Some tears over the dead Saints, Because by their departure we may seem to suffer harms:
The godly need not to feare as Herod, who being ready to die, and thinking that his death would be a ioy to many, shut vp in prison some Noble men of euery Towne,
The godly need not to Fear as Herod, who being ready to die, and thinking that his death would be a joy to many, shut up in prison Some Noble men of every Town,
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and required his sister Salome and her husband Alexa, that as soone as bee was dead they should kill those Noble men, and then all Indaea would lament his death.
and required his sister Salome and her husband Alexa, that as soon as bee was dead they should kill those Noble men, and then all India would lament his death.
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The Lord causeth them to be lamented, as he did Ambrose in Italie, Austin in Africke, Luther in Germanie, and others in other places, sending extraordinary iudgements immediately after their deaths.
The Lord Causes them to be lamented, as he did Ambrose in Italy, Austin in Africa, Luther in Germany, and Others in other places, sending extraordinary Judgments immediately After their death's.
It is prophecied of by Esay, c. 57.2. He shall enter into peace, they shall rest in their beds, each one walking in his vprightnesse: so in Psal. 126.5.6. They that sow in teares shall reape in ioy.
It is prophesied of by Isaiah, c. 57.2. He shall enter into peace, they shall rest in their Beds, each one walking in his uprightness: so in Psalm 126.5.6. They that sow in tears shall reap in joy.
as was to Iosiah weeping at the denouncing of a curse, to Hezekiah weeping sore at a message of death, to Nehemiah weeping because the wall of Ierusalem was broken downe,
as was to Josiah weeping At the denouncing of a curse, to Hezekiah weeping soar At a message of death, to Nehemiah weeping Because the wall of Ierusalem was broken down,
and the gates thereof burnt with fire, to Iob for him that was in trouble and the poore, to Isai for the spoiling of the daughter of his people, to Ieremie for the slaine of the daughter of his people, to Elisha the man of God weeping for Israel, whose strong holds were to be set on fire, their young men to be slaine with the sword, their children to bee dashed,
and the gates thereof burned with fire, to Job for him that was in trouble and the poor, to Isaiah for the spoiling of the daughter of his people, to Ieremie for the slain of the daughter of his people, to Elisha the man of God weeping for Israel, whose strong holds were to be Set on fire, their young men to be slain with the sword, their children to be dashed,
They performe no deuotion more pleasing to God then their hearty teares which they poure out so plentiful, that they cause their beds to swimme in teares, to be their meate day and night, and to be botled vp by God himselfe, who shall wipe them all away.
They perform no devotion more pleasing to God then their hearty tears which they pour out so plentiful, that they cause their Beds to swim in tears, to be their meat day and night, and to be botled up by God himself, who shall wipe them all away.
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they are worse then those hired mourners going about the streetes which would lament and cut themseleus and make themselues bald for a little reward, making this their whole trade. Vt flerent oculos crudiêre suos.
they Are Worse then those hired mourners going about the streets which would lament and Cut themseleus and make themselves bald for a little reward, making this their Whole trade. Vt flerent Eyes crudiêre suos.
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an Altar of our heart, a Sacrifice, not of vnreasonable beasts, but of our owne bodies, a liuing and reasonable sacrifice, we shall haue comfort hereafter:
an Altar of our heart, a Sacrifice, not of unreasonable beasts, but of our own bodies, a living and reasonable sacrifice, we shall have Comfort hereafter:
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weepe for thy selfe, and after for the sinnes of others, else thou must immediately after this life is ended bee cast into that place where there shall be weeping and gnashing of teeth:
weep for thy self, and After for the Sins of Others, Else thou must immediately After this life is ended be cast into that place where there shall be weeping and gnashing of teeth:
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Mourning for friends cannot raise them againe, though men should weepe their eyes out of the holes of their heads, but godly sorrow for sinne will helpe,
Mourning for Friends cannot raise them again, though men should weep their eyes out of the holes of their Heads, but godly sorrow for sin will help,
Neuer did Augustus Caesar so much honor vnto groaning Virgil and bleare-eyed Horace, as God to the poorest of his mourners, wiping away all their teares:
Never did Augustus Caesar so much honour unto groaning Virgil and blear-eyed Horace, as God to the Poorest of his mourners, wiping away all their tears:
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Behold how they wrought a miracle for Mary Magdalene, shee is called a woman, shee is not named eyther for her honour, because as Christ couered her sins,
Behold how they wrought a miracle for Marry Magdalene, she is called a woman, she is not nam either for her honour, Because as christ covered her Sins,
somtimes the name of sinners is vsed with an abbreuiation Dumah for Idumaea, Ram for Aram, Pasdammim for Ephesdammim, sometimes their name is concealed,
sometimes the name of Sinners is used with an abbreviation Dumah for Idumaea, Ram for Aram, Pasdammim for Ephesdammim, sometime their name is concealed,
as in that reall parable of the condemned churle, his title is but homo quidam diues: Herod hath no other name allowed then a Fox, the Princes which oppressed the poore, Kine of Bashan in the mountains of Samaria. or shee is namelesse to teach men that howsoeuer they heere striue to make their houses continue for euer,
as in that real parable of the condemned churl, his title is but homo quidam dives: Herod hath no other name allowed then a Fox, the Princes which oppressed the poor, Kine of Bashan in the Mountains of Samaria. or she is nameless to teach men that howsoever they Here strive to make their houses continue for ever,
In that citty where Christ had raised the widdowes son, doth she expect saluation, shee came with an Alablaster boxe of oyntment wherewith shee vsed before to perfume her selfe;
In that City where christ had raised the widow's son, does she expect salvation, she Come with an Alabaster box of ointment wherewith she used before to perfume her self;
or least by the stench of her sinnes shee should offend her Sauiour, or to prepare him with a gift, shee stood at his feete behind him weeping, washing his feete with teares, shee feared punishment and therefore stood behind;
or lest by the stench of her Sins she should offend her Saviour, or to prepare him with a gift, she stood At his feet behind him weeping, washing his feet with tears, she feared punishment and Therefore stood behind;
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she washed with teares, By diuine grace shee opened the conduits and sluces of her eyes, shee bewailed all her sinnes, she wiped his feete with the haire of her head:
she washed with tears, By divine grace she opened the conduits and sluices of her eyes, she bewailed all her Sins, she wiped his feet with the hair of her head:
Let other thinke that it is their greatest dishonour to be buried priuately, as it is storied of Clodius, that hee was cast out, sine imaginibus, sine cantu,
Let other think that it is their greatest dishonour to be buried privately, as it is storied of Clodius, that he was cast out, sine imaginibus, sine Cantu,
neyther of the Gadites marching with the rest of the tribes against the Canaanites, and there returning back to Iordan, as Ierom and the Chaldee Paraphrast defend,
neither of the Gadites marching with the rest of the tribes against the Canaanites, and there returning back to Iordan, as Jerom and the Chaldee Paraphrast defend,
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but of the diuers conflicts which the Gadites had with the Hagarens, with Iehur and Nephish, and Nodah when they carried away of their Camels 50. thousand,
but of the diverse conflicts which the Gadites had with the Hagarens, with Iehur and Nephish, and Nodah when they carried away of their Camels 50. thousand,
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Search we the Scriptures, wee shall find some Lepers who were to liue alone, and marked out by torne garments, bare heads, couered mouthes and an outcry of vncleannesse: Mephibosheth was lame of his feete by falling from his nurse as she made hast to flye.
Search we the Scriptures, we shall find Some Lepers who were to live alone, and marked out by torn garments, bore Heads, covered mouths and an outcry of uncleanness: Mephibosheth was lame of his feet by falling from his nurse as she made haste to fly.
you shall find heere a woman whose yong daughter had an vnclean spirit, there a women with a bloudy issue: here the house vntiled by the sicke of the Palsie his porters, there the graues haunted by men possessed of Diuels, Nescias vltrum appelles vitam mortalem, an mortalem vitam:
you shall find Here a woman whose young daughter had an unclean Spirit, there a women with a bloody issue: Here the house untiled by the sick of the Palsy his porters, there the graves haunted by men possessed of Devils, Nescias vltrum appelles vitam mortalem, an mortalem vitam:
but amongst all infirmities the want of sight maketh many to cry as Tobit in his blindnesse when hee could not goe without stumbling, hauing white filmes vpon his eyes which the Physitians could not cure:
but among all infirmities the want of sighed makes many to cry as Tobit in his blindness when he could not go without stumbling, having white films upon his eyes which the Physicians could not cure:
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The Romans imposed vpon some of their chiefe Families the surnames of Coeci and Claudi, blinde and lame, that the people should not scorne at those imperfections,
The Romans imposed upon Some of their chief Families the surnames of Coeci and Claudi, blind and lame, that the people should not scorn At those imperfections,
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So did Lewes the eight of that name thinke, instituting a Colledge of three hundred blinde men, vpon occasion that so many of his souldiers were taken in warres against the Moores, and sent home with their eyes put out, which Colledge standeth to this day in Paris, and deuoted to the same vse.
So did Lewes the eight of that name think, instituting a College of three hundred blind men, upon occasion that so many of his Soldiers were taken in wars against the Moors, and sent home with their eyes put out, which College Stands to this day in paris, and devoted to the same use.
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And Seneca of Priesthood, proposing the question whether Metellus a Priest, who was become blinde, could notwithstanding retaine the Priesthood, salueth the doubt, that Lex integrum grum ad animum refert, non ad corpus, the Law looketh to the blindnesse of the minde, not of the body.
And Senecca of Priesthood, proposing the question whither Metellus a Priest, who was become blind, could notwithstanding retain the Priesthood, salveth the doubt, that Lex integrum grum ad animum refert, non ad corpus, the Law looks to the blindness of the mind, not of the body.
They may be famous in many things for all their blindnesse, else blinde Isacius and Constantine the sixt amongst Emperours, Robert Waucop a Scot by birth among Archbishops, Fox an honourable Founder of a flourishing Colledge among Bishops, venerable Bedt and Zanchie that purely-refined Schooleman among Schoolemen, Lycurgus among Law-giuers, Zisca among Generals had neuer beene so famous:
They may be famous in many things for all their blindness, Else blind Isacius and Constantine the sixt among emperors, Robert Waucop a Scot by birth among Archbishop's, Fox an honourable Founder of a flourishing College among Bishops, venerable Bedt and Zanchie that purely-refined Schoolman among Schoolmen, Lycurgus among Lawgivers, zisca among Generals had never been so famous:
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Appius Claudius for a Statesman, Caius Drusius for a Lawyer, Thamyra and Stesicherus for Poets, Aufidius Pratorius for a Historiographer, Dioderus the Stoike, who liued in Tullies owne house,
Appius Claudius for a Statesman, Caius Drusius for a Lawyer, Thamyra and Stesicherus for Poets, Aufidius Pratorius for a Historiographer, Dioderus the Stoic, who lived in Yields own house,
for a Mathematician, Didymus for a Preacher, whom Anthony perswaded not to bee grieued for the losse of those eyes which were common to him with flies,
for a Mathematician, Didymus for a Preacher, whom Anthony persuaded not to be grieved for the loss of those eyes which were Common to him with flies,
Was not this the restoratiue of the fainting soule of Iob, the blessing and sappe in the vine of the deadest winter of affliction, the couch to lodge his distressed & diseased bones vpon, his helper when his wife molested him,
Was not this the restorative of the fainting soul of Job, the blessing and sap in the vine of the deadest winter of affliction, the couch to lodge his distressed & diseased bones upon, his helper when his wife molested him,
and pens, the bookes to bee of lead in the rocke for euer, and his pen of iron? Though after my skinne wormes destroy this body, yet in my flesh shall I see God, whom I shall see for my selfe, and mine eyes shall behold.
and pens, the books to be of led in the rock for ever, and his pen of iron? Though After my skin worms destroy this body, yet in my Flesh shall I see God, whom I shall see for my self, and mine eyes shall behold.
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He knew for earthly matters that after his dissolution his eye should no more see God, that the eye of him that saw him should see him no more, i. to returne to earth, but hee should see God.
He knew for earthly matters that After his dissolution his eye should no more see God, that the eye of him that saw him should see him no more, i. to return to earth, but he should see God.
This caused Dauid to confesse vnto God, Mine eyes falle for thy word, saying, when wilt thou comfort me? and to pray, Open thou mine eyes. There ore Christ praying God for his power at the graue of Lazarus, lifted vp his eyes,
This caused David to confess unto God, Mine eyes fall for thy word, saying, when wilt thou Comfort me? and to pray, Open thou mine eyes. There over christ praying God for his power At the graven of Lazarus, lifted up his eyes,
or of adulterie, that cannot cease from sinne, as Putiphars wife cast her eyes vpon Ioseph, saying, Lie with mee; or of drunkennesse looking vpon the wine when it is redde, and giueth his colour in the cuppe; or of enuie, their eyes are euill because the eyes of other are good. The eye set apart from the other parts of the body, is faire and well fauoured in it selfe.
or of adultery, that cannot cease from sin, as Potiphar's wife cast her eyes upon Ioseph, saying, Lie with me; or of Drunkenness looking upon the wine when it is red, and gives his colour in the cup; or of envy, their eyes Are evil Because the eyes of other Are good. The eye Set apart from the other parts of the body, is fair and well favoured in it self.
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The Heathens dedicated the eares to Minerua, the tongue to Mercury, the armes to Neptune, and the eye to Cupid; but now lust draweth all other sinnes by the eyes.
The heathens dedicated the ears to Minerva, the tongue to Mercury, the arms to Neptune, and the eye to Cupid; but now lust draws all other Sins by the eyes.
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and such like, the sacred Table where the Sacrament is performed, who enter into the Church not looking to their affections, who labour not for good eyes, I must say as Christ doth, If their eye be euill, their whole body shall bee full of darknesse:
and such like, the sacred Table where the Sacrament is performed, who enter into the Church not looking to their affections, who labour not for good eyes, I must say as christ does, If their eye be evil, their Whole body shall be full of darkness:
and this mortall must put on immortalitie, that our vile shall bee a glorious body, that there shall bee no more singing of Lachrymae, but of Hosanna and Halcluiah.
and this Mortal must put on immortality, that our vile shall be a glorious body, that there shall be no more singing of Lachrymae, but of Hosanna and Halcluiah.
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It was the encouragement of God vnto Iacob in his going downe into Aegypt: Ioseph shall put his hand vpon thine eyes: it is to bee vnderstood of Iosephs closing his eyes when hee had giuen vp the ghost.
It was the encouragement of God unto Iacob in his going down into Egypt: Ioseph shall put his hand upon thine eyes: it is to be understood of Joseph's closing his eyes when he had given up the ghost.
Moses saw the land of promise before he died, Aaron his sonne Eleazer in his roome before hee died, Dauid Salomon his successour before hee died, Ezekias his house in order, Christ his transfiguration on the mount.
Moses saw the land of promise before he died, Aaron his son Eleazar in his room before he died, David Solomon his successor before he died, Ezekias his house in order, christ his transfiguration on the mount.
and the sentence of death on the other side, I had rather chuse a thousand times (seeing God hath appointed the separation) the sentence of death then the sentence of life.
and the sentence of death on the other side, I had rather choose a thousand times (seeing God hath appointed the separation) the sentence of death then the sentence of life.
How much more happy then are they that are dissolued from the flesh, that depart hence in the Lord, that bee in ioy and felicitie, that rest from their labours, that haue all teares wiped away from their eyes.
How much more happy then Are they that Are dissolved from the Flesh, that depart hence in the Lord, that be in joy and felicity, that rest from their labours, that have all tears wiped away from their eyes.
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The Spirit helpeth our infirmities, and if wee shed teares heere of contrition till wee know that our sinnes are forgiuen vs, teares of deuotion for that sudden ioy we receiue from God, teares of compassion for the wants of others;
The Spirit Helpeth our infirmities, and if we shed tears Here of contrition till we know that our Sins Are forgiven us, tears of devotion for that sudden joy we receive from God, tears of compassion for the Wants of Others;
wee shall eat when the wicked shall be hungry, drinke when they bee thirstie, reioyce when they shall be ashamed, sing for ioy of heart when they shall cry for sorrow of heart,
we shall eat when the wicked shall be hungry, drink when they be thirsty, rejoice when they shall be ashamed, sing for joy of heart when they shall cry for sorrow of heart,
