Foure sermons viz. I. Sinnes contagion, or the sicknesse of the soule. II. The description of a Christian. III. The blindnesse of a wilfull sinner. IV. A race to heaven. Published by William Ressold, Master of Arts and minister of Gods Word at Debach in Suffolke.
but God will answer them in a most compassionate and comfortable manner, I will heale their Rebellions, I will love them freely, &c. The limit of my now intended discourse lies within the compasse of these words, I will heale their Rebellions.
but God will answer them in a most compassionate and comfortable manner, I will heal their Rebellions, I will love them freely, etc. The limit of my now intended discourse lies within the compass of these words, I will heal their Rebellions.
First by not imputing Sinne, therefore saith the Lord to his people, I have put away thy Transgressions like a Cloud, and thy Sinnes as a Mist, that is, in respect of imputation:
First by not imputing Sin, Therefore Says the Lord to his people, I have put away thy Transgressions like a Cloud, and thy Sins as a Missed, that is, in respect of imputation:
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Therfore to him let us seeke, of him let us desire the pardon and remission of our sinnes, of him let us intreat for the force of his Holy Spirit, to quench the flame of our inborne Corruption, bidding a farewell to all Romish superstitions, indulgences, satisfactions and invocations of Saints,
Therefore to him let us seek, of him let us desire the pardon and remission of our Sins, of him let us entreat for the force of his Holy Spirit, to quench the flame of our inborn Corruption, bidding a farewell to all Romish superstitions, Indulgences, satisfactions and invocations of Saints,
When David from his mourning soule did cry out, peccavi, I haue sinned, presently God had his Messenger ready to speake comfort to his soule, Thy Sinne is put away.
When David from his mourning soul did cry out, peccavi, I have sinned, presently God had his Messenger ready to speak Comfort to his soul, Thy Sin is put away.
and am no more worthy to bee called thy Sonne, presently his loving Father did runne to meet him, hee did embrace him in his armes, hee did kisse him with the kisses of his mouth, and gave him royall entertainement.
and am no more worthy to be called thy Son, presently his loving Father did run to meet him, he did embrace him in his arms, he did kiss him with the Kisses of his Mouth, and gave him royal entertainment.
Alas, when deepe wandring Mary had the feeling of her Misery, that shee came and stood at the feet of CHRIST, wept and mourned for her transgression, oh how soone were the gates of Mercy opened unto her;
Alas, when deep wandering Marry had the feeling of her Misery, that she Come and stood At the feet of CHRIST, wept and mourned for her Transgression, o how soon were the gates of Mercy opened unto her;
how soone did shee heare a comfortable absolution? Oh that then wee would bee cautions, that wee be not wanting to our selves by the hardnesse of our hearts, refusing this blessed Cure:
how soon did she hear a comfortable absolution? O that then we would be cautions, that we be not wanting to our selves by the hardness of our hearts, refusing this blessed Cure:
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Oh that then wee would endeavour to open our hearts to entertaine this heavenly Physitian, that hee might heale and cure the deepe corruptions of them,
O that then we would endeavour to open our hearts to entertain this heavenly physician, that he might heal and cure the deep corruptions of them,
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and wee perish in the loathsome desease of our sinne and wickednesse: And so much briefly for the person, emphatically set forth in the pronoune Ego, I; I will heale their Rebellions.
and we perish in the loathsome disease of our sin and wickedness: And so much briefly for the person, emphatically Set forth in the pronoun Ego, I; I will heal their Rebellions.
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But where sinne hath plenall domination, there sauing faith hath no impression: therefore it followes, that all that these doe, is utterly dispeasing unto God.
But where sin hath plenal domination, there Saving faith hath no impression: Therefore it follows, that all that these do, is utterly dispeasing unto God.
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Thus first sinne is fitly compared unto a Fever in respect of debilitation, it so weakens the soule, that it makes it unable to doe any thing that is savorie in the sight of God.
Thus First sin is fitly compared unto a Fever in respect of debilitation, it so weakens the soul, that it makes it unable to do any thing that is savoury in the sighed of God.
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so is it where the soule is laden with impiety, there the most wholsome and pleasant things (that which David proclaimes was sweeter to him than hony and the hony combe) becomes most sharp and unsavory.
so is it where the soul is laden with impiety, there the most wholesome and pleasant things (that which David proclaims was Sweeten to him than honey and the honey comb) becomes most sharp and unsavoury.
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What could bee more sweet than Christs most heavenly speech delivered in the sixt of Iohn? Except yee eate my flesh and drinke my bloud, yee have no life in you.
What could be more sweet than Christ most heavenly speech Delivered in the sixt of John? Except ye eat my Flesh and drink my blood, ye have no life in you.
Whosoever eateth my flesh and drinketh my bloud, hath eternall life, &c. Oh what could bee more sweet than this heavenly voice? but what could bee more harsh, or more distastfull to the soule-sick carnall Capernaites? therfore they cry out NONLATINALPHABET:
Whosoever Eateth my Flesh and Drinketh my blood, hath Eternal life, etc. O what could be more sweet than this heavenly voice? but what could be more harsh, or more distasteful to the soul-sick carnal Capernaum? Therefore they cry out:
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oh this is a hard speech, who is able to heare it? Againe what could be more sweet than our Saviours blessed speech to that penitent sinfull woman, pronouncing to her a most comfortable absolution, Thy sinnes be forgiven thee? yet what could bee more displeasing to the arrogant Pharisees? therefore they murmured among themselves, Who is this, that even forgiveth sinnes? Thus secondly sinne may fitly bee compared to a Fever propter gustum, in respect of tast:
o this is a hard speech, who is able to hear it? Again what could be more sweet than our Saviors blessed speech to that penitent sinful woman, pronouncing to her a most comfortable absolution, Thy Sins be forgiven thee? yet what could be more displeasing to the arrogant Pharisees? Therefore they murmured among themselves, Who is this, that even forgiveth Sins? Thus secondly sin may fitly be compared to a Fever propter gustum, in respect of taste:
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Hence it was, that though Noah spake to the old world to returne from their impieties, or else the Lord would destroy them by a generall deluge from off the face of the earth:
Hence it was, that though Noah spoke to the old world to return from their impieties, or Else the Lord would destroy them by a general deluge from off the face of the earth:
therefore hee replied, Who is the Lord that I should heare his voyce? what, is there any that can command me? any, to whom my Scepter should stoup? for his soule was full gorged with horrid sinnes.
Therefore he replied, Who is the Lord that I should hear his voice? what, is there any that can command me? any, to whom my Sceptre should stoup? for his soul was full gorged with horrid Sins.
So though the Lord by his Prophet Ieremy, did plainly witnesse against the wicked ones of those times, that he had prepared a plague for them, that hee had purposed a thing against them,
So though the Lord by his Prophet Ieremy, did plainly witness against the wicked ones of those times, that he had prepared a plague for them, that he had purposed a thing against them,
alas, they would none of it, they admit it no digestion, but returne it up again, desperately answering, Wee will walke after our owne imaginations, wee will doe every man after the stubbornnesse of his wicked heart, for their soules were full of sinne.
alas, they would none of it, they admit it no digestion, but return it up again, desperately answering, we will walk After our own Imaginations, we will do every man After the stubbornness of his wicked heart, for their Souls were full of sin.
So our blessed Saviour gave that yongue Man in Mathewes Gospell a speciall Cordiall, to revive his dying spirits, to cure that great disease, the Philarguria of his soule,
So our blessed Saviour gave that yongue Man in Matthew Gospel a special Cordial, to revive his dying spirits, to cure that great disease, the Philarguria of his soul,
For although wicked and prophane persons doe many times passe by the remembrance of their sinnes, either by lascivious discourses, vaine societies, dissolute sports or the deep habit of sinne,
For although wicked and profane Persons do many times pass by the remembrance of their Sins, either by lascivious discourses, vain societies, dissolute sports or the deep habit of sin,
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But what? oh, yet sinne lieth at the doore, it waits opportunity to plunge the soule with fearfull misery, pursuing the conscience as a swift hunting Nimrod, as a speedy footed Nimshi. There was a time when Cains conscience had no feeling of that great sinne of murder, which hee had committed,
But what? o, yet sin lies At the door, it waits opportunity to plunge the soul with fearful misery, pursuing the conscience as a swift hunting Nimrod, as a speedy footed Nimshi. There was a time when Cains conscience had no feeling of that great sin of murder, which he had committed,
nay though God spake to him, and asked him, Where is thy brother? which a man would thinke should have made Cain, to have lookt downe upon his guilty conscience,
nay though God spoke to him, and asked him, Where is thy brother? which a man would think should have made Cain, to have looked down upon his guilty conscience,
As if hee should say, I hope you will not lay his death to my charge, will you offer mee that indignity? So that here Cain was without all touch of conscience, his great crying sinne of murder troubled him not at all:
As if he should say, I hope you will not lay his death to my charge, will you offer me that indignity? So that Here Cain was without all touch of conscience, his great crying sin of murder troubled him not At all:
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Againe, there was a time when treacherous Iudas had no tast nor feeling of his wickednesse, he plotted and practised against his most innocent Master, he combined and conspired with the Scribes and Pharisees, Christs most cruell enemies, he concluded with them, to betray him into their hands,
Again, there was a time when treacherous Iudas had no taste nor feeling of his wickedness, he plotted and practised against his most innocent Master, he combined and conspired with the Scribes and Pharisees, Christ most cruel enemies, he concluded with them, to betray him into their hands,
yet it moved him not at all, all this while his conscience was asleepe, and so on it goes, Iudas takes his money, Christ is betrayed, he is condemned, he must dye.
yet it moved him not At all, all this while his conscience was asleep, and so on it Goes, Iudas Takes his money, christ is betrayed, he is condemned, he must die.
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so that hee ran away from God, hee hid himselfe from his presence, that God was faine to call after him, Where art thou Adam? When Ionah, Gods owne Prophet, had disobeyed the voyce of the Lord, oh how hee was stung in conscience, he had no rest, he fled from place to place, he shipt himselfe to sea, he bestowed himselfe in the lowest houldes, to hide himselfe from God,
so that he ran away from God, he hid himself from his presence, that God was feign to call After him, Where art thou Adam? When Jonah, God's own Prophet, had disobeyed the voice of the Lord, o how he was stung in conscience, he had no rest, he fled from place to place, he shipped himself to sea, he bestowed himself in the lowest holds, to hide himself from God,
because of my sinne, my iniquities are gone over my head, they overwhelme mee, and are as a sore burthen too heavy for mee to beare, oh inflamed conscience.
Because of my sin, my iniquities Are gone over my head, they overwhelm me, and Are as a soar burden too heavy for me to bear, o inflamed conscience.
This was Hezekiahs state, which made him conclude, That it broke his bones like a Lion, and enforced him to cry like a Crane, to chatter like a Swallow, and mourne like a Dove;
This was Hezekiah's state, which made him conclude, That it broke his bones like a lion, and Enforced him to cry like a Crane, to chatter like a Swallow, and mourn like a Dove;
nay (which farre exceeds all comparison) when that blessed Saviour, that immaculate Lambe Christ Iesus, which had no sinne inhesive, sinne onely imputative, ours, none of his owne,
nay (which Far exceeds all comparison) when that blessed Saviour, that immaculate Lamb christ Iesus, which had no sin inhesive, sin only imputative, ours, none of his own,
when hee in this kinde did beare our sinnes, it made him grovell upon the earth, it made him distil down drops of bloud, & at length mournfully to cry out, My God, my God,
when he in this kind did bear our Sins, it made him grovel upon the earth, it made him distil down drops of blood, & At length mournfully to cry out, My God, my God,
So that sinne is fitly compared unto a Fever propter inflammationem, in respect of the burning heate it brings upon soule and conscience, perplexing the very Saints of God;
So that sin is fitly compared unto a Fever propter inflammationem, in respect of the burning heat it brings upon soul and conscience, perplexing the very Saints of God;
Wicked men may for a while brave out their sinnes, and pass them by with a senselesse heart, despising & casting off the testimony of their conscience, as did those Gentiles which the Apostle tells us were NONLATINALPHABET, past feeling, by which,
Wicked men may for a while brave out their Sins, and pass them by with a senseless heart, despising & casting off the testimony of their conscience, as did those Gentiles which the Apostle tells us were, passed feeling, by which,
as an unquenchable fire, for, as Iuvenall speakes, they doe day and night carry their witnesse in their breasts, which will sometime or other pierce them,
as an unquenchable fire, for, as Juvenal speaks, they do day and night carry their witness in their breasts, which will sometime or other pierce them,
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So deales sinne with all prophane persons, who continue it and nourish it in their soules, at length it utterly kills them, takes from them all hope of life, all hope of felicity, all grace in this world, all glory in the world to come,
So deals sin with all profane Persons, who continue it and nourish it in their Souls, At length it utterly kills them, Takes from them all hope of life, all hope of felicity, all grace in this world, all glory in the world to come,
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so deales sinne by the soule, it doth cause a separation, and that a most grievous one, betweene the Creature and the Creator, between God and our soules;
so deals sin by the soul, it does cause a separation, and that a most grievous one, between the Creature and the Creator, between God and our Souls;
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there is the separation of most grievous nature, even from God and all the godly, from all joy and comfort, from all blisse and happinesse unto endlesse miserie.
there is the separation of most grievous nature, even from God and all the godly, from all joy and Comfort, from all bliss and happiness unto endless misery.
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for first, as that grievous maladie is of that nature, that it doth soone spread an infectious steame unto all those that associate themselves with these, so deales sinne, it doth soone (as Seneca speakes) taint and infect the neighbouring parts.
for First, as that grievous malady is of that nature, that it does soon spread an infectious steam unto all those that associate themselves with these, so deals sin, it does soon (as Senecca speaks) taint and infect the neighbouring parts.
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Hence it was that godly Ioseph living in the polluted Court of Pharaoh, became soone tainted with the contagion thereof, to sweare by the life of Pharaoh, and to speake against his own knowledge and conscience.
Hence it was that godly Ioseph living in the polluted Court of Pharaoh, became soon tainted with the contagion thereof, to swear by the life of Pharaoh, and to speak against his own knowledge and conscience.
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Hence it was that the Apostle Peter conversing with the wicked company, the enemies of Christ Iesus, became so farre infected with their foule pollution,
Hence it was that the Apostle Peter conversing with the wicked company, the enemies of christ Iesus, became so Far infected with their foul pollution,
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well might Bernard complaine, woe is mee, for dangers are on every side, warres on every side, darts doe flie on every side, on every side temptations, whither soever I turne me there is no security.
well might Bernard complain, woe is me, for dangers Are on every side, wars on every side, darts do fly on every side, on every side temptations, whither soever I turn me there is no security.
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The people of Israell had great experience hereof, whilst the Cananites became as thornes in their sides, deeply piercing them with the foule infection of their loathsome impieties.
The people of Israel had great experience hereof, while the Canaanites became as thorns in their sides, deeply piercing them with the foul infection of their loathsome impieties.
so deales sinne by the soule, it spreads it selfe all over it, it annoyes and polluts every part thereof, it blindes the understanding that it cannot discerne the excellent things contained in Gods word, it dulls the will,
so deals sin by the soul, it spreads it self all over it, it annoys and polluts every part thereof, it blinds the understanding that it cannot discern the excellent things contained in God's word, it dulls the will,
carelesse of any thing, presumptuous in all things, fearing no danger, as having lost the use of common or reflecting sense, by which they should judge of the nature of things.
careless of any thing, presumptuous in all things, fearing no danger, as having lost the use of Common or reflecting sense, by which they should judge of the nature of things.
whence it is that Salomon tells us, that a wicked man when hee comes into the depth (of wickednesse) he contemnes, that is, all admonitions, all conceipt of misery,
whence it is that Solomon tells us, that a wicked man when he comes into the depth (of wickedness) he contemnes, that is, all admonitions, all conceit of misery,
So pernicious Babel when God was ready to throw downe judgement against her, shee presumptuously resolved, I shall be a Lady for ever, misery shall never seaze upon mee.
So pernicious Babel when God was ready to throw down judgement against her, she presumptuously resolved, I shall be a Lady for ever, misery shall never seize upon me.
So Nebuchad-nezzar, when hee was ready to be rejected, and made as a beast of the field, hee securely proclaimed a most induring pompe, Is not this great Babel that I have built for the house of the Kingdome, by the might of my Power,
So Nebuchadnezzar, when he was ready to be rejected, and made as a beast of the field, he securely proclaimed a most enduring pomp, Is not this great Babel that I have built for the house of the Kingdom, by the might of my Power,
though God had sent out a decree against him, that very night to take his soule from him, yet silly sot (the picture of this madde world) hee went to bedde with a wonted song of presumptive security;
though God had sent out a Decree against him, that very night to take his soul from him, yet silly sot (the picture of this mad world) he went to Bed with a wonted song of presumptive security;
This was the state of Ierusalem, who troubled with the Phrensie of sinne, became passing pleasant, never discerning the time of their visitation, never considering their imminent distresse.
This was the state of Ierusalem, who troubled with the Frenzy of sin, became passing pleasant, never discerning the time of their Visitation, never considering their imminent distress.
they walke with lifted up countenances full of jollitie and insultation, yea even those that would bee accounted the sonnes and daughters of Sion, we may behold them to be haughtie, to walke with stretched out necks,
they walk with lifted up countenances full of jollity and insultation, yea even those that would be accounted the Sons and daughters of Sion, we may behold them to be haughty, to walk with stretched out necks,
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for when the Holy Ghost would describe a man laden with the Phrensie of sinne, hee tells us, that he sets his mouth against Heaven, he warrs with God himselfe,
for when the Holy Ghost would describe a man laden with the Frenzy of sin, he tells us, that he sets his Mouth against Heaven, he wars with God himself,
as if they would pull God out of his throne, untill at length he is faine to rowse himselfe up like a Giant, and by the invincible hand of his justice throw them downe to eternall miserie;
as if they would pull God out of his throne, until At length he is feign to rouse himself up like a Giant, and by the invincible hand of his Justice throw them down to Eternal misery;
for as the Prophet Esay speakes, Let mercie bee shewed to the wicked, (corrective mercie in punishing and afflicting them to turne them from the evill of their waies) yet they will not learne righteousnesse &c. they will not behold the high hand of God,
for as the Prophet Isaiah speaks, Let mercy be showed to the wicked, (corrective mercy in punishing and afflicting them to turn them from the evil of their ways) yet they will not Learn righteousness etc. they will not behold the high hand of God,
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Thus we see that sinne may fitly bee sympathized by a Phrensie, in respect of security, in respect of foolishnesse, in respect of fiercenesse and violence.
Thus we see that sin may fitly be sympathized by a Frenzy, in respect of security, in respect of foolishness, in respect of fierceness and violence.
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so deales sinne with the soule, it drawes upon it such a deadly and fearefull sleepe, that these thus affected, forget the most necessarie things, that which most specially concernes them,
so deals sin with the soul, it draws upon it such a deadly and fearful sleep, that these thus affected, forget the most necessary things, that which most specially concerns them,
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even all the waies of God, all reverent feare and obedience to his Majestie, all peace of conscience, all salvation of their soules, all eternall joy and felicitie, in a word, all consideration of their estate and condition.
even all the ways of God, all reverend Fear and Obedience to his Majesty, all peace of conscience, all salvation of their Souls, all Eternal joy and felicity, in a word, all consideration of their estate and condition.
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hee hath a soule an immortall essence, and a body the organ of that soule, both which must appeare before Gods Tribune, to receive a sentence according to their workes;
he hath a soul an immortal essence, and a body the organ of that soul, both which must appear before God's Tribune, to receive a sentence according to their works;
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for who so did but duly consider amongst many other the like passages, that onely which the Apostle doth plainely witnesse, That an account must bee given for all the things done in our bodies,
for who so did but duly Consider among many other the like passages, that only which the Apostle does plainly witness, That an account must be given for all the things done in our bodies,
how could it but restraine the force of sinne, and beate downe the height of wickednesse? but the long continued Lethargie of their impieties hath drawn so deadly a sleepe upon their soules, that they become even utterly forgetfull of their miserable estate and condition, never remembring that which Augustine doth plainely witnesse, that whatsoever they doe, they doe it before the face of God,
how could it but restrain the force of sin, and beat down the height of wickedness? but the long continued Lethargy of their impieties hath drawn so deadly a sleep upon their Souls, that they become even utterly forgetful of their miserable estate and condition, never remembering that which Augustine does plainly witness, that whatsoever they do, they do it before the face of God,
Oh now, what shall this impresse within us? Is this the nature of sinne? is it a disease? a disease so grievous? so hard to bee cured? how well might this instruct us to relinquish sinne, to bee warie how we entertaine that dangerous maladie? But what? may we not here stand a pauld and amaz'd? may we not well cry out, oh tempora, oh mores? for what heart can conceive, what eare hath heard,
O now, what shall this Impress within us? Is this the nature of sin? is it a disease? a disease so grievous? so hard to be cured? how well might this instruct us to relinquish sin, to be wary how we entertain that dangerous malady? But what? may we not Here stand a pauld and amazed? may we not well cry out, o tempora, o moors? for what heart can conceive, what ear hath herd,
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or what tongue can expresse the miserie of these times? oh that the eternall power would inspire some power of his spirit, to make our dull and earthie mindes fit to record,
or what tongue can express the misery of these times? o that the Eternal power would inspire Some power of his Spirit, to make our dull and earthy minds fit to record,
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what, should we become the wonder of the world? tis not the fashion of this strong stomackt age, to make a question how full they gorge themselves with sinne.
what, should we become the wonder of the world? this not the fashion of this strong stomackt age, to make a question how full they gorge themselves with sin.
Most true indeed, what can bee more cleere? for now the trade of sin is growne full ripe, * hee is held a sot of no regard that treads but ordinarie stepps of sinne:
Most true indeed, what can be more clear? for now the trade of since is grown full ripe, * he is held a sot of no regard that treads but ordinary steps of sin:
So that these foule sinnes by their communitie and continuitie, seeme to have purchased to themselves such a kinde of immunitie, that you may behold them to walke up and downe the streets without controule, very gravely, very gentleman-like,
So that these foul Sins by their community and continuity, seem to have purchased to themselves such a kind of immunity, that you may behold them to walk up and down the streets without control, very gravely, very gentlemanlike,
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for in this deepe transgressing age, nothing seemes worthy of that name, but some horrid-acted stratagem, that may seeme to put the very Divells themselves to schoole;
for in this deep transgressing age, nothing seems worthy of that name, but Some horrid-acted stratagem, that may seem to put the very Devils themselves to school;
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but oh wretched creatures, whither doe you bend your course? oh see your estate, observe your condition, you are full of foule diseases, your soules are laden with the burning Fever of sinne, with a loathsome Leprosie, whose great contagion is ready to make a separation betwixt you and your God; alas!
but o wretched creatures, whither do you bend your course? o see your estate, observe your condition, you Are full of foul diseases, your Souls Are laden with the burning Fever of sin, with a loathsome Leprosy, whose great contagion is ready to make a separation betwixt you and your God; alas!
even with a grievous Lethargie, which makes you sleepe in sin, and continue in wickednesse, never remembring either heavenly joyes, or hellish miseries.
even with a grievous Lethargy, which makes you sleep in since, and continue in wickedness, never remembering either heavenly Joys, or hellish misery's.
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nor the contagion of the Leprosie, nor the violence of the Phrensie, nor the oblivion of the Lethargie worke any impression upon you? shall they be no motives to you, to make you forsake your impieties,
nor the contagion of the Leprosy, nor the violence of the Frenzy, nor the oblivion of the Lethargy work any impression upon you? shall they be no motives to you, to make you forsake your impieties,
Oh then what can remaine to you, but endlesse woe and miserie? what can be your estate? but as David spake of the mountaines of Gilboa, never dewes to fall on you more, no showres of grace to mollifie your hearts,
O then what can remain to you, but endless woe and misery? what can be your estate? but as David spoke of the Mountains of Gilboa, never dews to fallen on you more, no showers of grace to mollify your hearts,
but as you have begun in sinne, so to end in sinne, through the strength of your disease by which you have so violently resisted the sweet fountaines of Gods mercies, so often compassing your soules.
but as you have begun in sin, so to end in sin, through the strength of your disease by which you have so violently resisted the sweet fountains of God's Mercies, so often compassing your Souls.
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and become moved to forsake their sinnes, and cautious how they ever entertaine that grievous disease, which seekes to inthrall them with an incurable distresse.
and become moved to forsake their Sins, and cautious how they ever entertain that grievous disease, which seeks to enthral them with an incurable distress.
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and consequently never able to bee cured by any, but by God himselfe, as the principall efficient, which concludes the scope of my first part, the matter subject, I will heale.
and consequently never able to be cured by any, but by God himself, as the principal efficient, which concludes the scope of my First part, the matter Subject, I will heal.
Proceed wee now unto the second generall, the predicate, Rebellions: I will heale their Rebellions. When sinnes of infirmitie or sinnes of ignorance are committed, these doe taint the soule,
Proceed we now unto the second general, the predicate, Rebellions: I will heal their Rebellions. When Sins of infirmity or Sins of ignorance Are committed, these do taint the soul,
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but when wee lade our selves with rebellions, sinnes pertinaciously committed, and continued in against our knowledge and our conscience, oh these may well be said to exasperate and incense a speedie passage of Gods justice against us;
but when we lade our selves with rebellions, Sins pertinaciously committed, and continued in against our knowledge and our conscience, o these may well be said to exasperate and incense a speedy passage of God's Justice against us;
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as proceeding from the same loathsome sinke, an incredulous unbeleeving heart, yet even this great wickednesse the Lord is content to heale and cure it to the repentant and truly humbled; I will heale their Rebellions:
as proceeding from the same loathsome sink, an incredulous unbelieving heart, yet even this great wickedness the Lord is content to heal and cure it to the repentant and truly humbled; I will heal their Rebellions:
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and become sincerely humbled for our impieties, endeavouring to apply his blessed mercies unto them, desiring them in the merit and mediation of that loving Saviour Iesus Christ, he will not faile to heale even the rebellious soares of our soules.
and become sincerely humbled for our impieties, endeavouring to apply his blessed Mercies unto them, desiring them in the merit and mediation of that loving Saviour Iesus christ, he will not fail to heal even the rebellious soars of our Souls.
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no, though that blessed Saviour did seeke to move them unto it, even with mournfull teares from his eyes, crying out, Oh if thou hadst knowne at the least in this thy day those things that belong unto thy peace.
no, though that blessed Saviour did seek to move them unto it, even with mournful tears from his eyes, crying out, O if thou Hadst known At the least in this thy day those things that belong unto thy peace.
for why will yee dye oh yee house of Israell? We may see in the first of Esay, that having earnestly invited that Rebellious people to turne from their pernicious courses, presently he inferrs, And then let us reason together,
for why will ye die o ye house of Israel? We may see in the First of Isaiah, that having earnestly invited that Rebellious people to turn from their pernicious courses, presently he infers, And then let us reason together,
then I will admit conference with you, to the great peace and comfort of your soules, that were your sinnes as crimson, they shall bee made as white as snowe,
then I will admit conference with you, to the great peace and Comfort of your Souls, that were your Sins as crimson, they shall be made as white as snow,
as the earth abounds with mans miserie, so it superabounds with Gods mercie, yea, saith hee, that very thing shall bee required of a wicked man, that he would not receive mercie when it was offered.
as the earth abounds with men misery, so it superabounds with God's mercy, yea, Says he, that very thing shall be required of a wicked man, that he would not receive mercy when it was offered.
Wee reason not here what inabilitie man hath brought upon himselfe by the distempered surfeit of sinne, but let us all understand that to bee true which Salomon records, That God made man righteous,
we reason not Here what inability man hath brought upon himself by the distempered surfeit of sin, but let us all understand that to be true which Solomon records, That God made man righteous,
even by his wilfull contracting and going on in sin, obstinately hardening his heart against the many loving and mercifull invitations of the Lord, who would gather these together as the hen her chickens:
even by his wilful contracting and going on in since, obstinately hardening his heart against the many loving and merciful invitations of the Lord, who would gather these together as the hen her chickens:
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oh harden them not against the mercifull voyce of the Lord, against the operation of his holy spirit, which seekes to heale even the rebellious soares of your soules.
o harden them not against the merciful voice of the Lord, against the operation of his holy Spirit, which seeks to heal even the rebellious soars of your Souls.
Let mee say to you with worthy Augustine, Receive mercie, my Brethren, even the mercie of humble and penitent hearts, the mercie of remission and pardon of your sinnes, to the which the Lord invites you,
Let me say to you with worthy Augustine, Receive mercy, my Brothers, even the mercy of humble and penitent hearts, the mercy of remission and pardon of your Sins, to the which the Lord invites you,
and a grievous answer before the tribune seat of Iesus Christ, when in the terror of his wounded soule for the guilt of his many sins committed, hee shall wish that the mountaines and rockes would fall on him,
and a grievous answer before the tribune seat of Iesus christ, when in the terror of his wounded soul for the guilt of his many Sins committed, he shall wish that the Mountains and Rocks would fallen on him,
and shall seeke for death and shall not finde it, and shall desire to dye (which yet nature abhorres as the most terrible of all terrible things, as the very Heathen man concludes) but death shall flie from him.
and shall seek for death and shall not find it, and shall desire to die (which yet nature abhors as the most terrible of all terrible things, as the very Heathen man concludes) but death shall fly from him.
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Take away all iniquitie, and receive us graciously, so will we render the calves of our lips, that hee may yeeld us a comfortable answer, I will heale your Rebellions;
Take away all iniquity, and receive us graciously, so will we render the calves of our lips, that he may yield us a comfortable answer, I will heal your Rebellions;
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Wherefore this wisedome, to attaine the cure of our long festered soares of sinne (some tending to schisme and faction, some to atheisme and profannesse,
Wherefore this Wisdom, to attain the cure of our long festered soars of sin (Some tending to Schism and faction, Some to atheism and profannesse,
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To whom with their most holy sanctifying spirit, three persons and one indivisible essence, be all praise, power and glorie, ascribed, from this time forth for evermore. FINIS.
To whom with their most holy sanctifying Spirit, three Persons and one indivisible essence, be all praise, power and glory, ascribed, from this time forth for evermore. FINIS.
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WEe may see (Right Worshipfull and well beloved in our Saviour Christ) in the twentie fourth verse of this chapter, that the Iewes did compasse about our Saviour, demanding of him,
we may see (Right Worshipful and well Beloved in our Saviour christ) in the twentie fourth verse of this chapter, that the Iewes did compass about our Saviour, demanding of him,
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therefore hee replies unto them, I have told you, and you beleeve not, the very workes which I doe, doe testifie of me (that I am the Christ) but you beleeve not.
Therefore he replies unto them, I have told you, and you believe not, the very works which I do, do testify of me (that I am the christ) but you believe not.
for in this our wantonizing age, we deale with sermons as Gentlewomen with their fancie-flowers, we use them for shew, not for savour, for fashion, not affection:
for in this our wantonizing age, we deal with Sermons as Gentlewomen with their fancie-flowers, we use them for show, not for savour, for fashion, not affection:
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Vrgently necessarie is it then, to discover the propertie of the true sheep of Christ, that wee may discerne them from the goates of these corrupted times:
Urgently necessary is it then, to discover the property of the true sheep of christ, that we may discern them from the Goats of these corrupted times:
Consider we therefore the three speciall markes of the true sheep of Christ, infolded within the compasse of this Text: Audition, Cognition, Prosecution.
Consider we Therefore the three special marks of the true sheep of christ, enfolded within the compass of this Text: Audition, Cognition, Prosecution.
Cognition in the second, and I know them: Prosecution in the last, and they follow mee. And first for the formost, Audition or Hearing, My sheep heare my voyce, that is, in a fivefold manner, frequently, intelligently, humbly, delightfully, obediently.
Cognition in the second, and I know them: Prosecution in the last, and they follow me. And First for the foremost, Audition or Hearing, My sheep hear my voice, that is, in a fivefold manner, frequently, intelligently, humbly, delightfully, obediently.
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but yee should bee like vnto good Cornelius in the Acts of the Apostles, who tells the worthy Apostle Peter, that hee and his company were there present before God, to heare all things commanded him of God, that is, all things that hee should then speake,
but ye should be like unto good Cornelius in the Acts of the Apostles, who tells the worthy Apostle Peter, that he and his company were there present before God, to hear all things commanded him of God, that is, all things that he should then speak,
or the next day, or at any time during his abode with them. This was the worthy practice of those Religious converts, Acts. 2.46. who continued daily with one accord in the Temple, that is, hearing the divine mysteries and holy truth propounded unto them.
or the next day, or At any time during his Abided with them. This was the worthy practice of those Religious converts, Acts. 2.46. who continued daily with one accord in the Temple, that is, hearing the divine Mysteres and holy truth propounded unto them.
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And Augustine speaking of Antonius a man illiterate, saith that hee was so frequent in the learning of the word of God, that he did, scripturas divinas audiendo, memoriter tenere, by hearing retaine (perfectly) in memorie the holy scriptures:
And Augustine speaking of Antonius a man illiterate, Says that he was so frequent in the learning of the word of God, that he did, scripturas divinas audiendo, memoriter tenere, by hearing retain (perfectly) in memory the holy Scriptures:
Which worthy practices of the true sheep of Christ duly considered, reproves the sinister courses of many in these our times, who are strangely remisse in these holy duties, who very seldome frequent the house of God;
Which worthy practices of the true sheep of christ duly considered, reproves the sinister courses of many in these our times, who Are strangely remiss in these holy duties, who very seldom frequent the house of God;
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Oh, whose sheep are they then, that are thus carelesse or rather contemptuous of Gods sacred truth, who are so penurious in affording their presence in the house of God? alas!
O, whose sheep Are they then, that Are thus careless or rather contemptuous of God's sacred truth, who Are so penurious in affording their presence in the house of God? alas!
oh that therefore these would consider their estates, is it a small miserie to be a sheep of Satans fold? oh, know we that he is a dangerous and a cruell enemie;
o that Therefore these would Consider their estates, is it a small misery to be a sheep of Satan fold? o, know we that he is a dangerous and a cruel enemy;
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hee hath honour for Eve, hee hath a wedge of Gold for Achan, he hath wine for drunken Nabal, hee hath bribes for Gehazi, a vinyard for greedy Ahab, a Dalilah for Sampson, and a bagg for Iudas; yea saith Gregorie, Diabolus uniuscujusque mores respicit, cui vitio sit propinquior,
he hath honour for Eve, he hath a wedge of Gold for achan, he hath wine for drunken Nabal, he hath Bribes for Gehazi, a vineyard for greedy Ahab, a Delilah for Sampson, and a bag for Iudas; yea Says Gregory, Diabolus uniuscujusque mores respicit, cui vitio sit propinquior,
yea, he durst set upon Christ himselfe, that Lion of the Tribe of Iuda, endeavouring, as a cruell enemie, by all cunning utterly to supplant and overthrow them:
yea, he durst Set upon christ himself, that lion of the Tribe of Iuda, endeavouring, as a cruel enemy, by all cunning utterly to supplant and overthrow them:
Oh then, will any bee so pernicious to rest in this miserie? will they be sheep of this fold? oh how much rather should they use all diligence to breake from this grievous estate,
O then, will any be so pernicious to rest in this misery? will they be sheep of this fold? o how much rather should they use all diligence to break from this grievous estate,
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Secondly, the sheepe of Christ doe heare the voyce of Christ Intelligently, that is, with understanding and knowledge, not like those carnall Capernaites in Iohns Gospell, who when our Saviour told them of that great mysterie, the eating of his flesh,
Secondly, the sheep of christ do hear the voice of christ Intelligently, that is, with understanding and knowledge, not like those carnal Capernaum in Iohns Gospel, who when our Saviour told them of that great mystery, the eating of his Flesh,
therfore they cry out NONLATINALPHABET, this is a hard speech, who is able to abide it? Such also were those in the second of Iohn, who required a signe of our Saviour:
Therefore they cry out, this is a hard speech, who is able to abide it? Such also were those in the second of John, who required a Signen of our Saviour:
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Therfore they reply, Forty sixe yeeres was this Temple a building, and wilt thou raise it up againe in three dayes? And such are many in these times, they doe not truly understand the word of God,
Therefore they reply, Forty sixe Years was this Temple a building, and wilt thou raise it up again in three days? And such Are many in these times, they do not truly understand the word of God,
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Hence it is that our Saviour, saith in Mathewes Gospell to the affected with his spirit, To you it is given to know the mysteries of the Kingdome of Heaven;
Hence it is that our Saviour, Says in Matthew Gospel to the affected with his Spirit, To you it is given to know the Mysteres of the Kingdom of Heaven;
or that seeke to know, that they may pervert and abuse Gods sacred truth, and take his weapons to fight against himselfe, these heare not the voyce of Christ Intelligently, with true knowledge,
or that seek to know, that they may pervert and abuse God's sacred truth, and take his weapons to fight against himself, these hear not the voice of christ Intelligently, with true knowledge,
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but to the dishonour of God and prejudice of their owne soules. Therefore Gregorie Nazianzen doth well conclude, Knowledge is the greatest decor and ornament of life;
but to the dishonour of God and prejudice of their own Souls. Therefore Gregory Nazianzen does well conclude, Knowledge is the greatest decor and ornament of life;
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Briefly, for those stupidious hearers, who, as our Saviour speakes, doe see and yet perceive not, that heare and understand not, whose hearts are waxed fat in wickednesse, whose eares are dull of hearing, which doe as it were winke with their eyes,
Briefly, for those stupidious hearers, who, as our Saviour speaks, do see and yet perceive not, that hear and understand not, whose hearts Are waxed fat in wickedness, whose ears Are dull of hearing, which do as it were wink with their eyes,
lest they should see with their eyes, and heare with their eares, and understand with their hearts, &c. for these, they are frozen in the dreggs of their iniquitie,
lest they should see with their eyes, and hear with their ears, and understand with their hearts, etc. for these, they Are frozen in the dregs of their iniquity,
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This the blessed Prophet David doth witnesse unto us by his owne experience, bending his speech unto God, I acknowledged my sinne (saith he) and thou forgavest the punishment thereof.
This the blessed Prophet David does witness unto us by his own experience, bending his speech unto God, I acknowledged my sin (Says he) and thou forgavest the punishment thereof.
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when God asked him for his brother, hee insolently replied, Am I my brothers keeper? But God discovered his bloudy treacherie, to the perpetuall horror of his soule and conscience.
when God asked him for his brother, he insolently replied, Am I my Brother's keeper? But God discovered his bloody treachery, to the perpetual horror of his soul and conscience.
for they doe humbly heare his voyce, acknowledging and confessing their transgressions, yea they are apt mournfully to cry out with the prodigall child, Father, wee have sinned against Heaven and against Thee,
for they do humbly hear his voice, acknowledging and confessing their transgressions, yea they Are apt mournfully to cry out with the prodigal child, Father, we have sinned against Heaven and against Thee,
And indeed when was it that sinfull Mary found peace to her soule, but when shee kneeled at the feet of Christ, and powred forth even a flood of teares to wash the feet of Christ,
And indeed when was it that sinful Marry found peace to her soul, but when she kneeled At the feet of christ, and poured forth even a flood of tears to wash the feet of christ,
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and wipt them with the haires of her head, therein mournfully confessing her sinne and her transgression? which so inkindled compassion in this blessed Saviour, that presently he pronounceth to her a comfortable absolution, Thy sinnes are forgiven thee.
and wiped them with the hairs of her head, therein mournfully confessing her sin and her Transgression? which so enkindled compassion in this blessed Saviour, that presently he pronounceth to her a comfortable absolution, Thy Sins Are forgiven thee.
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For what sinne is so vile, that a wicked man may not lay some kinde of colour upon it? The base drunkard may say it was companie that induced him to that foule pollution:
For what sin is so vile, that a wicked man may not lay Some kind of colour upon it? The base drunkard may say it was company that induced him to that foul pollution:
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how easily may he inforce that he doth it to maintaine his reputation, to sustaine his charge, to leave large revennues to his posteritie? But alas, these are foolish excuses, the fruits of old Adam, they doe not minuere but augere crimen, they doe not diminish but increase the fault,
how Easily may he enforce that he does it to maintain his reputation, to sustain his charge, to leave large revenues to his posterity? But alas, these Are foolish excuses, the fruits of old Adam, they do not minuere but augere crimen, they do not diminish but increase the fault,
so his soule longed after God, yea (saith he) my soule is a thirst for the living God, oh when shal I come to appeare before his presence? And no marvell,
so his soul longed After God, yea (Says he) my soul is a thirst for the living God, o when shall I come to appear before his presence? And no marvel,
yea, saith the Psalmist, they are sweeter than honey and the honey combe: and therefore concludes, they were dearer to him than thousands of gold and silver. And this for speciall reason:
yea, Says the Psalmist, they Are Sweeten than honey and the honey comb: and Therefore concludes, they were Dearer to him than thousands of gold and silver. And this for special reason:
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yea by this most powerfull voyce, the hardned hearts of men that raged against this blessed Christ, were so farre pierst, that it did make them to cry out, Men and brethren, what shall we doe? yea by this the darkned world, eclipsed with the clouds of sinne, Gentiles in the flesh, strangers from the covenant of promise, without God in the world, by this powerfull voyce are made to be no more strangers nor forreiners, but citizens with the Saints,
yea by this most powerful voice, the hardened hearts of men that raged against this blessed christ, were so Far pierced, that it did make them to cry out, Men and brothers, what shall we do? yea by this the darkened world, eclipsed with the Clouds of sin, Gentiles in the Flesh, Strangers from the Covenant of promise, without God in the world, by this powerful voice Are made to be no more Strangers nor foreigners, but Citizens with the Saints,
well might he conclude that this is a lively voyce, mightie in operation, sharper than any two-edged sword, entering thorow, even to the dividing asunder of the soule and the spirit.
well might he conclude that this is a lively voice, mighty in operation, sharper than any two-edged sword, entering thorough, even to the dividing asunder of the soul and the Spirit.
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In a word, well may the sheepe of Christ delight in this voyce, for it doth enrich their soules with incomparable happinesse, true repentance, with mournfull teares to condole their sinnes and their transgressions.
In a word, well may the sheep of christ delight in this voice, for it does enrich their Souls with incomparable happiness, true Repentance, with mournful tears to condole their Sins and their transgressions.
Hence it is that the worthy Prophet doth conclude them to be blessed that live in the house of the Lord, to be partakers of this heavenly voyce, Blessed (saith he) are they that dwell in thy house, they will ever praise thee.
Hence it is that the worthy Prophet does conclude them to be blessed that live in the house of the Lord, to be partakers of this heavenly voice, Blessed (Says he) Are they that dwell in thy house, they will ever praise thee.
for, as Augustine speakes, in this voyce there is a divine sweetnesse, which takes away all the present bitternesse of the world, all contempts and disdaines, all distresses and afflictions,
for, as Augustine speaks, in this voice there is a divine sweetness, which Takes away all the present bitterness of the world, all contempts and disdains, all Distresses and afflictions,
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& fills the soule with such a secret inward consolation, that it makes it conclude with the Apostle, that the afflictions of this life are not worthy of the ioyes that shall be revealed:
& fills the soul with such a secret inward consolation, that it makes it conclude with the Apostle, that the afflictions of this life Are not worthy of the Joys that shall be revealed:
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For this heavenly voice, the pledge of Gods favour, the anchor of the faithfull, it is so fastned to their soules by the strength of Gods spirit, that (as Bernard speakes) it is not broken off by any disease, by decrepit age, by the intercourse of things, by the change of times;
For this heavenly voice, the pledge of God's favour, the anchor of the faithful, it is so fastened to their Souls by the strength of God's Spirit, that (as Bernard speaks) it is not broken off by any disease, by decrepit age, by the intercourse of things, by the change of times;
and loathsome puddles of terrene things, to delight in the voyce of Iesus Christ, gasping after the comforts thereof as the withered mountaines do after the showres of heaven.
and loathsome puddles of terrene things, to delight in the voice of Iesus christ, gasping After the comforts thereof as the withered Mountains do After the showers of heaven.
Wo then to the contemptible hearers of Christs voyce, that heare it with disdainfull eares and loathing affections, that seeme to say with wicked Pharao, Who is the Lord, that (wee) should heare his voyce?
Woe then to the contemptible hearers of Christ voice, that hear it with disdainful ears and loathing affections, that seem to say with wicked Pharaoh, Who is the Lord, that (we) should hear his voice?
Wo againe to the dull and drowsie creatures, those dead-hearted hearers, that slugge and sleepe when this sacred voyce is propounded: Oh, woe to these;
Woe again to the dull and drowsy creatures, those deadhearted hearers, that slug and sleep when this sacred voice is propounded: O, woe to these;
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let all these know, that they are no sheepe of Christ, nay, that the verie enemies of Christ that were sent to take this blessed Saviour, shall rise up in judgment against their:
let all these know, that they Are no sheep of christ, nay, that the very enemies of christ that were sent to take this blessed Saviour, shall rise up in judgement against their:
for (as the Prophet Samuel doth cleerely witnesse) obedience is better than sacrifice, and to harken, that is, to the voyce of the Lord, it is better than the fat of Rammes.
for (as the Prophet Samuel does clearly witness) Obedience is better than sacrifice, and to harken, that is, to the voice of the Lord, it is better than the fat of Rams.
And in the fift of Deuteronomie we may see it cleer, where God doth earnestly wish, Oh that there were such a heart in them, to feare me and keepe my commandements alwayes.
And in the fift of Deuteronomy we may see it clear, where God does earnestly wish, O that there were such a heart in them, to Fear me and keep my Commandments always.
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And in Ezech. 33. to shew how specially he is affected to obedience, hee doth seriously protest, that as he lives hee doth nor desire the death of the wicked:
And in Ezekiel 33. to show how specially he is affected to Obedience, he does seriously protest, that as he lives he does nor desire the death of the wicked:
and therefore vehemently exhorts them, Turne you turne you from your evill wayes, for why will you perish O, house of Israels? But most cleere is this from our Saviours course with Ierusalem, where he weeps over it, where he cryes out concerning it, Oh if thou hadst knowne at the least in this thy day those things that belong to thy peace.
and Therefore vehemently exhorts them, Turn you turn you from your evil ways, for why will you perish Oh, house of Israel's? But most clear is this from our Saviors course with Ierusalem, where he weeps over it, where he cries out Concerning it, O if thou Hadst known At the least in this thy day those things that belong to thy peace.
how pleasing is obedience in the sight of God? Oh twas no small matter that God required at the hand of Abraham, and Abraham if ever hee had survayed it with a carnall eye, would soone have argued with God, What? shall I offer up my sonne? what my only sonne, the sonne of the covenant, the promised seede, in whom all nations should be blessed? and am I old and not likely to generate? and is Sara so aged she hath no hope to procreate? what then shall become of this promise? But all this past by, the Lord commands and he obeyes;
how pleasing is Obedience in the sighed of God? O it no small matter that God required At the hand of Abraham, and Abraham if ever he had surveyed it with a carnal eye, would soon have argued with God, What? shall I offer up my son? what my only son, the son of the Covenant, the promised seed, in whom all Nations should be blessed? and am I old and not likely to generate? and is Sarah so aged she hath no hope to procreate? what then shall become of this promise? But all this passed by, the Lord commands and he obeys;
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Oh then the worth of obedience, what impression it makes in the presence of God! that Austine might well say, there is nothing so expedient for a man as to obey:
O then the worth of Obedience, what impression it makes in the presence of God! that Augustine might well say, there is nothing so expedient for a man as to obey:
Therefore the sheepe of Christ are industrious to heare the voyce of Christ, with true obedience, with readie hearts to doe that which the Lord imposeth.
Therefore the sheep of christ Are Industria to hear the voice of christ, with true Obedience, with ready hearts to do that which the Lord Imposes.
the workes of pietie and remorsefull charitie, the Lord invites them unto them, and they willingly obey his heavenly voyce, esteeming nothing so dear as obedience to this blessed Saviour, desiring to resigne themselves wholly to his good will and pleasure;
the works of piety and remorseful charity, the Lord invites them unto them, and they willingly obey his heavenly voice, esteeming nothing so dear as Obedience to this blessed Saviour, desiring to resign themselves wholly to his good will and pleasure;
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that as he saith unto them, Seeke ye my face, so their soules doe answer, Thy face Lord will we seeke, even in humble obedience all the dayes of our lives.
that as he Says unto them, Seek you my face, so their Souls do answer, Thy face Lord will we seek, even in humble Obedience all the days of our lives.
for those whom we may cleerly see by their base practices to be as alienate from Piety as prophane Esau, to be as remorselesse as churlish Nabal, to be as cruel as those wicked ones in the eighth of Amos, that did long to have the new Moone past, and the Sabbath to bee gone, that they might grinde the faces of the poore, to sell the distressed for silver, and the needy for shoe:
for those whom we may clearly see by their base practices to be as alienate from Piety as profane Esau, to be as remorseless as churlish Nabal, to be as cruel as those wicked ones in the eighth of Amos, that did long to have the new Moon past, and the Sabbath to be gone, that they might grind the faces of the poor, to fell the distressed for silver, and the needy for shoe:
oh know wee that these are none of the sheepe of Christ: for his sheepe doe heare his voyce obediently, endevouring to doe whatsoever the Lord prescribes.
o know we that these Are none of the sheep of christ: for his sheep do hear his voice obediently, endeavouring to do whatsoever the Lord prescribes.
Will Sodome and Gomorrah pierce the heavens with their crying sinnes? oh know, the heavens wil soone pierce them with showers of fire, to destroy and burne them from the face of the earth:
Will Sodom and Gomorrah pierce the heavens with their crying Sins? o know, the heavens will soon pierce them with showers of fire, to destroy and burn them from the face of the earth:
And thus wee have here the speciall markes of those that belong to the blessed fold of Christ Iesus, they heare his voyce Frequently, Intelligently, Humbly, Delightfully, and Obediently:
And thus we have Here the special marks of those that belong to the blessed fold of christ Iesus, they hear his voice Frequently, Intelligently, Humbly, Delightfully, and Obediently:
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what now remaines? Will we demonstrate that we are of that blessed number, sheepe of that sacred fold? O then abandon wee all prophanesse, all meere verball profession, all insolent braving our of sinne, all loathing and fastidiousnesse of sacred mysteries, all rebellion against God and violent crueltie against men, our pronenes to devoure our fellow creatures, to make no question to sweare and for sweare to inlarge our estates, or revenge our private malice;
what now remains? Will we demonstrate that we Are of that blessed number, sheep of that sacred fold? O then abandon we all profaneness, all mere verbal profession, all insolent braving our of sin, all loathing and fastidiousness of sacred Mysteres, all rebellion against God and violent cruelty against men, our proneness to devour our fellow creatures, to make no question to swear and for swear to enlarge our estates, or revenge our private malice;
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Abandon wee therefore these base affections, and heare wee the voyce of Christ with all due frequency, with understanding hearts, with humble affections, with fervent delight as the very joy of our soules;
Abandon we Therefore these base affections, and hear we the voice of christ with all due frequency, with understanding hearts, with humble affections, with fervent delight as the very joy of our Souls;
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and as the summe of all, with intire obedience, ready to doe what the Lord injoynes, resigning our wills to his blessed will, both for our condition in this life,
and as the sum of all, with entire Obedience, ready to do what the Lord enjoins, resigning our wills to his blessed will, both for our condition in this life,
for as Iob speakes, hee is NONLATINALPHABET, the preserver of men, yea, as the Prophet Esay speakes, wee are written upon the palmes of his hands our walls are ever in his sight therefore he concludes by his Apostle, that he will never faile us, that hee will never forsake us.
for as Job speaks, he is, the preserver of men, yea, as the Prophet Isaiah speaks, we Are written upon the palms of his hands our walls Are ever in his sighed Therefore he concludes by his Apostle, that he will never fail us, that he will never forsake us.
tis his own promise NONLATINALPHABET, I will redeeme them from the hand of the grave, Oh death I will bee thy death, oh grave I will be thy destuction and will bring them to a blessed kingdome.
this his own promise, I will Redeem them from the hand of the grave, O death I will be thy death, o grave I will be thy destruction and will bring them to a blessed Kingdom.
Our Saviour himselfe doth witnesse it, Feare not little fl•••, it is your Fathers pleasure to give you the kingdome, 〈 ◊ 〉 an eternall kingdome for ever.
Our Saviour himself does witness it, fear not little fl•••, it is your Father's pleasure to give you the Kingdom, 〈 ◊ 〉 an Eternal Kingdom for ever.
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Come I now unto the second point, Cognition, contained in these wordes, And I know them. In a threefold manner may this blessed Saviour bee said to know his sheep, observatively, preservatively, remissively.
Come I now unto the second point, Cognition, contained in these words, And I know them. In a threefold manner may this blessed Saviour be said to know his sheep, observatively, preservatively, remissively.
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And concerning this particular, the observation of sinne even in the sheep of his owne fould, it is the confession of the whole Church, Thou hast set our iniquities before thee,
And Concerning this particular, the observation of sin even in the sheep of his own fouled, it is the Confessi of the Whole Church, Thou hast Set our iniquities before thee,
As for that errour so familiarly divulged in these partes, that God can no waie see any sinne in the justified person, it is more grosse than the darknesse of Egypt,
As for that error so familiarly divulged in these parts, that God can no Way see any sin in the justified person, it is more gross than the darkness of Egypt,
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for the imputation of Christs righteousnesse is not (as it is divulged) a reall making of the creature righteous ▪ as if hee were righteous subjectively,
for the imputation of Christ righteousness is not (as it is divulged) a real making of the creature righteous ▪ as if he were righteous subjectively,
and not relatively, for so to hold; is to hold a notable dreame of papisme; Imputation being an externe act and out of us, in regard of the matter imputed,
and not relatively, for so to hold; is to hold a notable dream of papism; Imputation being an extern act and out of us, in regard of the matter imputed,
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and so applied unto the soule and conscience, and therefore cannot be a reall or materiall making (which is justification) but reputing of the creature righteous, which is our justification.
and so applied unto the soul and conscience, and Therefore cannot be a real or material making (which is justification) but reputing of the creature righteous, which is our justification.
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Hence it comes, that though grievous disertions do oft-times afflict the very sheep of Christ yet their faith never totally failes, sinnes never comes to have plenall domination:
Hence it comes, that though grievous Desertions do ofttimes afflict the very sheep of christ yet their faith never totally fails, Sins never comes to have plenal domination:
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and, as the same Prophet speakes, hath so put his feare in their hearts, that they shall not depart from him, that is, totally and altogether (as afterward I shall more cleerely shew) wherefore the sheepe of Christ may well say with blessed David, Psal. 23. The Lord is our Shepheard, he restoreth our soule,
and, as the same Prophet speaks, hath so put his Fear in their hearts, that they shall not depart from him, that is, totally and altogether (as afterwards I shall more clearly show) Wherefore the sheep of christ may well say with blessed David, Psalm 23. The Lord is our Shepherd, he restoreth our soul,
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Secondly, he knows them preservatively externally, to keep them frō the rage of Satan & his wicked complices, who if they might be left unto their swinge,
Secondly, he knows them preservatively externally, to keep them from the rage of Satan & his wicked accomplices, who if they might be left unto their swinge,
Oh how did wicked Iezabell lye in waite to destroy the fervent zelous servant of God Eliah? how did cruell Saul plot and practise against innocent David? nay, the wicked and ungodly who love not each other,
O how did wicked Jezebel lie in wait to destroy the fervent zealous servant of God Elijah? how did cruel Saul plot and practise against innocent David? nay, the wicked and ungodly who love not each other,
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but will so preserve them, that he wil give them happy deliverances here, or translate them, where all tears shalbe wiped from their eyes, where there shal be no more mourning nor lamentation, but God shal be all in all:
but will so preserve them, that he will give them happy Deliverances Here, or translate them, where all tears shall wiped from their eyes, where there shall be no more mourning nor lamentation, but God shall be all in all:
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and at length to cry out, My God my God, why hast thou forsaken me? Oh then how grievous a thing is sinne? how happy are they that have the remission and pardon thereof? that well might David say, Blessed is the man whose iniquitie is forgiven, whose sinne is covered;
and At length to cry out, My God my God, why hast thou forsaken me? O then how grievous a thing is sin? how happy Are they that have the remission and pardon thereof? that well might David say, Blessed is the man whose iniquity is forgiven, whose sin is covered;
Oh blessed these, for they have great peace of conscience, assurance that God is their loving Father, assurance that they are coheires with Christ of his glorious kingdome; blessed therefore are these.
O blessed these, for they have great peace of conscience, assurance that God is their loving Father, assurance that they Are coheirs with christ of his glorious Kingdom; blessed Therefore Are these.
Our Saviour himselfe doth witnesse it of those that followed him from Galile to Capernaum, Yee seeke mee, said Christ, not because ye saw the miracles,
Our Saviour himself does witness it of those that followed him from Galilee to Capernaum, Ye seek me, said christ, not Because you saw the Miracles,
This is that, for which God doth tax those rebellious ones in the prophesie of Hosea, who assembled themselves for corne and wine, that they might have plenty in those things;
This is that, for which God does Tax those rebellious ones in the prophesy of Hosea, who assembled themselves for corn and wine, that they might have plenty in those things;
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but under this maske of coloured religion, you shall have them to drinke deep in the sinke of wickednesse, to make no question to lie for gaine, to deceive for profit, to oppresse and gripe with a devouring hand whatsoever comes neere them,
but under this mask of coloured Religion, you shall have them to drink deep in the sink of wickedness, to make no question to lie for gain, to deceive for profit, to oppress and gripe with a devouring hand whatsoever comes near them,
yea, though they bee holy things, such as God hath sequestred to himselfe for the promoting of his worship, and doth conclude it to bee an abomination to devoure them;
yea, though they be holy things, such as God hath sequestered to himself for the promoting of his worship, and does conclude it to be an abomination to devour them;
But what should I speake of this cause? oh how miserable is the state of the Church in this behalfe? Rent by Schismatiques, wounded by Atheists, pierst by Hypocrites, devoured by Customes, confronted by every wrangling Spirit, who like the Edomites to exasperate the Babilonians crueltie, seem to cry out, Downe with it, down with it, even to the foundation therof.
But what should I speak of this cause? o how miserable is the state of the Church in this behalf? Rend by Schismatics, wounded by Atheists, pierced by Hypocrites, devoured by Customs, confronted by every wrangling Spirit, who like the Edomites to exasperate the Babylonians cruelty, seem to cry out, Down with it, down with it, even to the Foundation thereof.
Alas, to torture blessed Christ Pilate & Herod wilbe friends, to wound the holy church, and to supplant Gods sacred worship, those meager Coridons, that love not each other, will yet lincke together like Simeon and Levi, brethren in mischiefe.
Alas, to torture blessed christ Pilate & Herod will Friends, to wound the holy Church, and to supplant God's sacred worship, those meager Corridors, that love not each other, will yet link together like Simeon and Levi, brothers in mischief.
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Wherefore to passe by this particular, which finds so few to take compassion upon it though it mournfully cry out, Have ye no regard all yee that passe by this way? behold and see if there be any sorrow like unto my sorrow;
Wherefore to pass by this particular, which finds so few to take compassion upon it though it mournfully cry out, Have you no regard all ye that pass by this Way? behold and see if there be any sorrow like unto my sorrow;
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to passe by this grievous miserie, to regard which all eares seeme to be deafe, all eyes to bee blinde, all tongues to be silent, all hands to be claspt, all hearts to be hardned,
to pass by this grievous misery, to regard which all ears seem to be deaf, all eyes to be blind, all tongues to be silent, all hands to be clasped, all hearts to be hardened,
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and to returne againe unto those dissembling followers of Christ, no small enemies in this kinde, to whom it is common to presse great labours from the Preacher,
and to return again unto those dissembling followers of christ, no small enemies in this kind, to whom it is Common to press great labours from the Preacher,
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for these follow Christ meerely for private respects, to be talkers and no doers: for if Christ required practice, and would rather have them to sell that they have,
for these follow christ merely for private respects, to be talkers and no doers: for if christ required practice, and would rather have them to fell that they have,
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than charitie should bee wanting, or the distressed unrelieved, or Gods worship suppressed, then like that yongue man in Matthewes Gospell, they bid a farewell to Christ.
than charity should be wanting, or the distressed unrelieved, or God's worship suppressed, then like that yongue man in Matthew Gospel, they bid a farewell to christ.
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This made corrupt Balaam in stead of cursing to blesse the people of the Lord. This made wicked Ahab to humble himselfe in sack-cloth before this mightie God.
This made corrupt balaam in stead of cursing to bless the people of the Lord. This made wicked Ahab to humble himself in Sackcloth before this mighty God.
The incomparable solace whereof, is so ingraven upon their hearts by the spirit of God, that they with cheerfull patience undergoe all the stormes that Satan and his confederates can afford, Choosing rather (with blessed Moses) to suffer adversitie,
The incomparable solace whereof, is so engraven upon their hearts by the Spirit of God, that they with cheerful patience undergo all the storms that Satan and his confederates can afford, Choosing rather (with blessed Moses) to suffer adversity,
esteeming the rebuke of Christ greater riches than all the treasures of (the) Epypt (of this world) for they have respect unto the recompence of the reward:
esteeming the rebuke of christ greater riches than all the treasures of (the) Egypt (of this world) for they have respect unto the recompense of the reward:
but indure them with an equall minde. This was Iobs wisedome; therfore amidst his great afflictions he patiently and worthily concludes, The Lord hath given it,
but endure them with an equal mind. This was Jobs Wisdom; Therefore amid his great afflictions he patiently and worthily concludes, The Lord hath given it,
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Indeed many and even innumerable are the afflictions of the Saints of God in this life, many inwardly, many outwardly, many spiritually, many corporeally, many by the fury of sinne, many by the subtiltie of Satan, many by the plots and practices of ungodly persons;
Indeed many and even innumerable Are the afflictions of the Saints of God in this life, many inwardly, many outwardly, many spiritually, many corporeally, many by the fury of sin, many by the subtlety of Satan, many by the plots and practices of ungodly Persons;
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For those then who are so farre from the patient following of Christ, that every little affliction withdrawes them, that every scandalous tongue removes them,
For those then who Are so Far from the patient following of christ, that every little affliction withdraws them, that every scandalous tongue removes them,
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and when hee heard the roring of Lions which should devoure him, he joyously said, I am the wheat of Christ, let me bee ground with the teeth of beastes, that I may bee found to bee pure and fine manchet.
and when he herd the roaring of Lions which should devour him, he joyously said, I am the wheat of christ, let me be ground with the teeth of beasts, that I may be found to be pure and fine manchet.
Yea, Sozomenus speaking of the great patience of the Saints of God under the crosse of Christ, that nothing could withdraw them from their Master Christ,
Yea, Sozomenus speaking of the great patience of the Saints of God under the cross of christ, that nothing could withdraw them from their Master christ,
saith, The Christians being spoiled of their goods, and regarding nothing that they had, being hanged on gibbets, and suffering all manner of torments,
Says, The Christians being spoiled of their goods, and regarding nothing that they had, being hanged on gibbets, and suffering all manner of torments,
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This was so great a motive to Iustine the Martyr when he was a heathen Philosopher, that seeing the great patience of Christians in suffering whatsoever was laid upon them, at length himselfe became a Christian:
This was so great a motive to Justin the Martyr when he was a heathen Philosopher, that seeing the great patience of Christians in suffering whatsoever was laid upon them, At length himself became a Christian:
and seeing them to goe couragiously and boldly to their death, and to suffer all such things as were thought most terrible, I thought it a thing impossible that such men should live wickedly, or in wantonnesse.
and seeing them to go courageously and boldly to their death, and to suffer all such things as were Thought most terrible, I Thought it a thing impossible that such men should live wickedly, or in wantonness.
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And many examples might bee giuen of farre neerer times, as may be plainly seene in the booke of Acts and Monuments, where wee may behold the great patience of the servants of God set downe, to bee so great in the suffering for Christ, that no death, no cruell death could withdraw them from the sincere following of their Master Christ.
And many Examples might be given of Far nearer times, as may be plainly seen in the book of Acts and Monuments, where we may behold the great patience of the Servants of God Set down, to be so great in the suffering for christ, that no death, no cruel death could withdraw them from the sincere following of their Master christ.
Oh then how cleere is it that they are farre from the true following of Christ, that seeme to repine and murmure at every affliction, that are apt upon every small occasion to start aside from Christ like a broken bow,
O then how clear is it that they Are Far from the true following of christ, that seem to repine and murmur At every affliction, that Are apt upon every small occasion to start aside from christ like a broken bow,
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like those rebellious Israelites, who when they were in some distresse in the wildernesse, then they murmured and cried out, Oh that wee had died by the hand of the Lord in the land of Egypt, when we sat by the flesh pots,
like those rebellious Israelites, who when they were in Some distress in the Wilderness, then they murmured and cried out, O that we had died by the hand of the Lord in the land of Egypt, when we sat by the Flesh pots,
or like to Iobs wife, who when prosperitie failed, and adversitie was imposed, she laboured to have the Lord provoked, that death might be imposed: and that most cunningly;
or like to Jobs wife, who when Prosperity failed, and adversity was imposed, she laboured to have the Lord provoked, that death might be imposed: and that most cunningly;
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for as Gregorie speakes, shee used her wordes when the woundes were fresh, that when the force of paine and griefe did vex and trouble, the perverse suggestion of perswasion might easily prevaile.
for as Gregory speaks, she used her words when the wounds were fresh, that when the force of pain and grief did vex and trouble, the perverse suggestion of persuasion might Easily prevail.
oh (saith Tertullian ) it armeth faith, it guideth peace, it instructeth humilitie, it expecteth penitencie, it assignes confession, it rules the flesh, it keepes the spirit, it bridles the tongue, it restraines the hand, it beates downe temptations, it drives away scandals, it consummates martyrdomes, it comforteth the poore, it tempereth the rich, it presseth not the weake, it consumes not the strong, it delights the faithfull, it invites the gentle, it commends the servant to the Master, the Master to God, it bewtifies the woman, it approves the man, it is loved in the childe, it is praised in the yongue man, it is desired in the old man, it is bewtifull in everie sexe, in everie age.
o (Says Tertullian) it armeth faith, it guideth peace, it Instructeth humility, it Expects Penitency, it assigns Confessi, it rules the Flesh, it keeps the Spirit, it bridles the tongue, it restrains the hand, it beats down temptations, it drives away scandals, it consummates martyrdoms, it comforts the poor, it tempereth the rich, it Presseth not the weak, it consumes not the strong, it delights the faithful, it invites the gentle, it commends the servant to the Master, the Master to God, it bewtifies the woman, it approves the man, it is loved in the child, it is praised in the yongue man, it is desired in the old man, it is beautiful in every sex, in every age.
and her fertilitie and amplenesse doth spring from a fountaine of one name, but the veynes thereof overflowing, it is dispersed thorow many passages of glory:
and her fertility and ampleness does spring from a fountain of one name, but the Veins thereof overflowing, it is dispersed thorough many passages of glory:
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it is she which tempereth wrath, which restraines the tongue, which governes the minde, which keepeth peace, guideth discipline, breakes the force of lust, appeaseth the violence of pride, extinguisheth the fire of private hatred, restraineth the power of the rich, nourisheth the distresse of the poore, doth defend a blessed integritie in virgins, a laborious chastitie in widowes,
it is she which tempereth wrath, which restrains the tongue, which governs the mind, which Keepeth peace, guideth discipline, breaks the force of lust, appeaseth the violence of pride, extinguisheth the fire of private hatred, restraineth the power of the rich, Nourishes the distress of the poor, does defend a blessed integrity in Virgins, a laborious chastity in Widows,
it vanquisheth temptations, it suffers persecutions, it perfecteth passions and martyrdomes, it is she which doth firmely settle the grounds of our faith, it is shee which doth carrie up on high the increments of hope, it is shee that directs the bow, that wee may hold fast the life of Christ,
it vanquisheth temptations, it suffers persecutions, it perfecteth passion and martyrdoms, it is she which does firmly settle the grounds of our faith, it is she which does carry up on high the increments of hope, it is she that directs the bow, that we may hold fast the life of christ,
Oh then how excellent a vertue is Patience! how worthy to be entertayned of all! witnes Christ himselfe our blessed Saviour, who bids us by Patience to possesse our soules:
O then how excellent a virtue is Patience! how worthy to be entertained of all! witness christ himself our blessed Saviour, who bids us by Patience to possess our Souls:
but (saith the Apostle) he that overcomes, shall inherit all things. Oh that therefore wee would as the true sheepe of Christ, follow him with all Patience, quietly undergoing the stormes of this combustious world, that so in the fitnesse of time he might receive us into an eternall rest in his most holy kingdome.
but (Says the Apostle) he that overcomes, shall inherit all things. O that Therefore we would as the true sheep of christ, follow him with all Patience, quietly undergoing the storms of this combustious world, that so in the fitness of time he might receive us into an Eternal rest in his most holy Kingdom.
they are not like the foolish Galathians, to begin in the spirit and to end in the flesh, they are not like that vertiginous multitude in Iohns Gospell, that so followed Christ,
they Are not like the foolish Galatians, to begin in the Spirit and to end in the Flesh, they Are not like that vertiginous multitude in Iohns Gospel, that so followed christ,
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for they are, as our Saviour himselfe doth witnesse, as a house that is built upon a rock, which stands firme notwithstanding all the violence of raine, floods and windes.
for they Are, as our Saviour himself does witness, as a house that is built upon a rock, which Stands firm notwithstanding all the violence of rain, floods and winds.
8 The Regenerate are compared in scripture to a tree that is planted by the water side, which alwaies retains humor and moisture in the roote, and remaines alive;
8 The Regenerate Are compared in scripture to a tree that is planted by the water side, which always retains humour and moisture in the root, and remains alive;
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Hence it is, to shew the constant perseverance of the faithfull, that our Saviour concludes, that those whom his Father hath given him, none shal take them out of his hands;
Hence it is, to show the constant perseverance of the faithful, that our Saviour concludes, that those whom his Father hath given him, none shall take them out of his hands;
nor things present, nor things to come, nor height, nor depth, nor any other creature should be able to separate him from the love of God which is in Christ Iesus our Lord.
nor things present, nor things to come, nor height, nor depth, nor any other creature should be able to separate him from the love of God which is in christ Iesus our Lord.
To this purpose, to witnesse the perseverance of the faithfull, speakes S. Augustine, There is (saith hee) in us by the grace of God in the receiving good,
To this purpose, to witness the perseverance of the faithful, speaks S. Augustine, There is (Says he) in us by the grace of God in the receiving good,
Now (saith he) to the Saints predestinate to the kingdome of God by grace, is given not only such a helpe of perseverance (that is, that they might persevere if they would,
Now (Says he) to the Saints predestinate to the Kingdom of God by grace, is given not only such a help of perseverance (that is, that they might persevere if they would,
Here therefore may wee cleerly behold the third speciall qualitie (observed in this last generall, prosecution) of the true sheepe of Christ, they follow him perseveringly.
Here Therefore may we clearly behold the third special quality (observed in this last general, prosecution) of the true sheep of christ, they follow him perseveringly.
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So that in their latest gaspe, in the peace of conscience, and assurance of Gods love toward them (the spirit of God witnessing togerher with their spirit that they are the sonnes of God) they are able to say, Into thy hands, oh Lord, doe we commend our spirit.
So that in their latest gasp, in the peace of conscience, and assurance of God's love towards them (the Spirit of God witnessing togerher with their Spirit that they Are the Sons of God) they Are able to say, Into thy hands, o Lord, do we commend our Spirit.
for these we see, by the strength of his holy spirit dwelling in them, overcome all the strength of sinne, all the furie of Satan, all the seducing objects of the world, all the inducing provocations of the wicked,
for these we see, by the strength of his holy Spirit Dwelling in them, overcome all the strength of sin, all the fury of Satan, all the seducing objects of the world, all the inducing provocations of the wicked,
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and so persevere, that at length they come to inherit all things, all the ioyes of heaven, all the comforts of Gods everlasting kingdome, where one day is better than a thousand else where:
and so persevere, that At length they come to inherit all things, all the Joys of heaven, all the comforts of God's everlasting Kingdom, where one day is better than a thousand Else where:
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To which Father and Sonne with their most holy Spirit, three persons and one indivisible essence, bee all praise, power, glorie and dominion ascribed, from this time forth for evermore. FINIS.
To which Father and Son with their most holy Spirit, three Persons and one indivisible essence, be all praise, power, glory and dominion ascribed, from this time forth for evermore. FINIS.
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RIght Worshipfull and beloved in our Saviour Iesus Christ, the worthie Apostle having first generally and afterward by particular enumeration, set forth the horrid pollutions of the Gentiles, wherewith they were infected, at length he comes to an NONLATINALPHABET of the accusation, shewing with what violence and wilfulnesse they committed these sinnes;
RIght Worshipful and Beloved in our Saviour Iesus christ, the worthy Apostle having First generally and afterwards by particular enumeration, Set forth the horrid pollutions of the Gentiles, wherewith they were infected, At length he comes to an of the accusation, showing with what violence and wilfulness they committed these Sins;
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for they did commit them, knowing the justice of God, that they which did such things were worthy of death. And first for the matter, they committed things worthy of death. Wherin I consider three things:
for they did commit them, knowing the Justice of God, that they which did such things were worthy of death. And First for the matter, they committed things worthy of death. Wherein I Consider three things:
Oh thinke you, if wicked Pharaoh had truly discerned that the multiplying of sinne had multiplyed the judgements of God against him, would hee then so often have opposed the expresse voyce of the Lord? Or thinke you that if pernicious Abab had truely understood, that his deepe heape of sinnes would have drawne a deepe heape of judgements against him, would hee have committed so many things worthy of death? would he have sold himselfe to commit wickednesse? Oh by no meanes.
O think you, if wicked Pharaoh had truly discerned that the multiplying of sin had multiplied the Judgments of God against him, would he then so often have opposed the express voice of the Lord? Or think you that if pernicious Abab had truly understood, that his deep heap of Sins would have drawn a deep heap of Judgments against him, would he have committed so many things worthy of death? would he have sold himself to commit wickedness? O by no means.
Or can we thinke, that if that Epicure spoken of by our Saviour Christ, had truely discerned that his heape of impieties, his pampered feeding, his unhallowed drunken discourses, his cruell uncharitable affection, that would heare no plaint nor mourning of poor distressed Lazarus, that yet did crave but the crummes that fell from his Table:
Or can we think, that if that Epicure spoken of by our Saviour christ, had truly discerned that his heap of impieties, his pampered feeding, his unhallowed drunken discourses, his cruel uncharitable affection, that would hear no plaint nor mourning of poor distressed Lazarus, that yet did crave but the crumbs that fell from his Table:
but can we thinke, that if hee had truely understood that his so great heape of sinnes would have acquired so great a heape of iudgements, that ever he would have contracted them? oh void of question hee would not.
but can we think, that if he had truly understood that his so great heap of Sins would have acquired so great a heap of Judgments, that ever he would have contracted them? o void of question he would not.
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Or shall wee thinke, that if the ungodly creatures of these times (that runne headlong the path of sinne and wickednesse) did cleerly see their miserable estate, would they then commit so many things worthie of death, to the daily increase of their punishment? would they so violently reiect all exhortations, all motions of the spirit,
Or shall we think, that if the ungodly creatures of these times (that run headlong the path of sin and wickedness) did clearly see their miserable estate, would they then commit so many things worthy of death, to the daily increase of their punishment? would they so violently reject all exhortations, all motions of the Spirit,
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and so furiously heape up sinne upon sinne, adding not onely rebellion to their sinnes, but strength to their rebellions? oh void of question they would not.
and so furiously heap up sin upon sin, adding not only rebellion to their Sins, but strength to their rebellions? o void of question they would not.
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yet in the particular application they failed: for in the soule of man two things are to bee considered, the NONLATINALPHABET, and the NONLATINALPHABET:
yet in the particular application they failed: for in the soul of man two things Are to be considered, the, and the:
the NONLATINALPHABET respects the understanding, which comprehends certaine principles of nature, as that murther, adulterie, and such like be sins, and worthy of punishment:
the respects the understanding, which comprehends certain principles of nature, as that murder, adultery, and such like be Sins, and worthy of punishment:
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the NONLATINALPHABET respects the conscience, which makes the assumption or particular application after this manner: But we have committed such things;
the respects the conscience, which makes the Assump or particular application After this manner: But we have committed such things;
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From all which, cleerly appeares the veritie of my first observation, the blindnesse of man in corrupted nature, intimated from the pluralitie of the sins committed:
From all which, clearly appears the verity of my First observation, the blindness of man in corrupted nature, intimated from the plurality of the Sins committed:
Oh what shall this then inforce unto us, but earnestly to labour for the grace of Gods spirit, to purge and drive out this corrupted nature? for were men once truly seasoned with the strength of heavenly grace, it would make them mourne and deplore their sinne and transgression;
O what shall this then enforce unto us, but earnestly to labour for the grace of God's Spirit, to purge and drive out this corrupted nature? for were men once truly seasoned with the strength of heavenly grace, it would make them mourn and deplore their sin and Transgression;
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as wee may cleerely see in religious Ioseph, who being truly seasoned with the graces of Gods spirit, would not be drawne to commit wickednesse by any perswasion,
as we may clearly see in religious Ioseph, who being truly seasoned with the graces of God's Spirit, would not be drawn to commit wickedness by any persuasion,
but in contempt of it breakes forth, How should I commit this wickednes, and so sin against God? Oh therfore labor we earnestly for the graces of Gods spirit be infused into us, to drive away the darksome clouds of corrupted nature,
but in contempt of it breaks forth, How should I commit this wickedness, and so sin against God? O Therefore labour we earnestly for the graces of God's Spirit be infused into us, to drive away the darksome Clouds of corrupted nature,
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for, as himselfe doth seriously protest, hee doth not desire the death of the wicked, but doth earnestly invite them, Turne you, turne you from your evill waies;
for, as himself does seriously protest, he does not desire the death of the wicked, but does earnestly invite them, Turn you, turn you from your evil ways;
for why will yee dye, oh yee house of Israell? Oh saith Aug. he calls back the averse and froward (spirits) and when he might strike them (with the final stroke of his justice) he rather doth promise them rewards, to move them to revert & turne from their evill waies, though they commit things worthy of death.
for why will ye die, o ye house of Israel? O Says Aug. he calls back the averse and froward (spirits) and when he might strike them (with the final stroke of his Justice) he rather does promise them rewards, to move them to revert & turn from their evil ways, though they commit things worthy of death.
Oh if we turne to him with mourfull hearts, deploring our transgressions, how soone will hee turne to us, speaking peace to our soules and consciences? for a contrite spirit is a sacrifice unto God;
O if we turn to him with mourfull hearts, deploring our transgressions, how soon will he turn to us, speaking peace to our Souls and Consciences? for a contrite Spirit is a sacrifice unto God;
yea, these Christ himselfe invites, Come unto mee all yee that are wearie and laden (you that growne under the burthen of your transgressions) and I will refresh you, I will speake peace to your soules, and comfort to your consciences.
yea, these christ himself invites, Come unto me all ye that Are weary and laden (you that grown under the burden of your transgressions) and I will refresh you, I will speak peace to your Souls, and Comfort to your Consciences.
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But if we will yet bee so pernicious as to despise the patience and long sufferance (of our God) by which he would lead us to repentance, oh then remember wee what Salomon tells us, that though a sinner doe evill an hundred times,
But if we will yet be so pernicious as to despise the patience and long sufferance (of our God) by which he would led us to Repentance, o then Remember we what Solomon tells us, that though a sinner doe evil an hundred times,
And thus much for the second point, the patience of God in executing revenge upon the wicked, intimated in this, That though the Gentiles did commit things worthy of death,
And thus much for the second point, the patience of God in executing revenge upon the wicked, intimated in this, That though the Gentiles did commit things worthy of death,
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Come wee now unto the third point observed in the matter of this pollution, the equitie of God in punishing the wicked, exprest in this, that he throws down none to death,
Come we now unto the third point observed in the matter of this pollution, the equity of God in punishing the wicked, expressed in this, that he throws down none to death,
your sinnes have hid his face from you. Lam. 3.39. Iude ver. 6. Wherefore (saith the Prophet Ieremie) is the living man afflicted? man suffereth for his sinnes.
your Sins have hid his face from you. Lam. 3.39. Iude ver. 6. Wherefore (Says the Prophet Ieremie) is the living man afflicted? man suffers for his Sins.
for sinne the old world was drowned, and Sodome and Gomorrah burned: oh, saith Cassiodorus, so far is every one repelled and divided from the divine power,
for sin the old world was drowned, and Sodom and Gomorrah burned: o, Says Cassiodorus, so Far is every one repelled and divided from the divine power,
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How fitly therfore might this instruct us to remove all murmuring, and to loath and detest all sinne and wickednesse? First, to remove all murmuring and repining against God;
How fitly Therefore might this instruct us to remove all murmuring, and to loath and detest all sin and wickedness? First, to remove all murmuring and repining against God;
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We may also see in the twenty fourth verse of this chapter, that the Lord delivers up the Gentiles unto their hearts lusts, &c. and unto vile affections;
We may also see in the twenty fourth verse of this chapter, that the Lord delivers up the Gentiles unto their hearts Lustiest, etc. and unto vile affections;
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Oh then, why should any bee so bold to entertaine sinne and wickednesse? oh remember wee that wickednesse burnes like fire, all wickednesse whatsoever, inkindling and inflaming the wrath of God against us:
O then, why should any be so bold to entertain sin and wickedness? o Remember we that wickedness burns like fire, all wickedness whatsoever, enkindling and Inflaming the wrath of God against us:
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For Salomon doth plainely tell us, that though a sinner doe evill a hundred times and God prolong his daies &c. yet it shall not bee well to the wicked;
For Solomon does plainly tell us, that though a sinner doe evil a hundred times and God prolong his days etc. yet it shall not be well to the wicked;
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but when the workers of wickednesse doe flourish, then they shall be destroyed for ever, then shall they suddenly perish, &c. and come to a fearfull end.
but when the workers of wickedness do flourish, then they shall be destroyed for ever, then shall they suddenly perish, etc. and come to a fearful end.
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and sinne as it were with cart-ropes, and as Salomon speakes, reioyce in doing evill, and seeme to invite each other unto wickednesse, Come let us enjoy the pleasures that be present, &c. let us oppresse the poore that is righteous, let us not spare the widow,
and sin as it were with Cart-ropes, and as Solomon speaks, rejoice in doing evil, and seem to invite each other unto wickedness, Come let us enjoy the pleasures that be present, etc. let us oppress the poor that is righteous, let us not spare the widow,
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nor reverence the white haires of the aged that have lived many years, let our strength be the law of unrighteousnesse, &c. let us defraude the righteous, for hee is not for our profite,
nor Reverence the white hairs of the aged that have lived many Years, let our strength be the law of unrighteousness, etc. let us defraud the righteous, for he is not for our profit,
but seeme by their pernicious stratagems in sinne, to disdaine all piety and religion, and to declame against God and all his wayes, with those wicked ones in Iobs historie, Depart from us, for wee desire not the knowledge of thy wayes:
but seem by their pernicious stratagems in sin, to disdain all piety and Religion, and to declaim against God and all his ways, with those wicked ones in Jobs history, Depart from us, for we desire not the knowledge of thy ways:
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who is the Almighty that we should serve him? or what profit should we have if wee should pray unto him? Oh that the ungodly that are so bold and greedie to entertaine any sinne and wickednesse, oh that they did cleerely see the miserie that sinne brings upon them, that so they might loath and detest all sinne and wickednesse:
who is the Almighty that we should serve him? or what profit should we have if we should pray unto him? O that the ungodly that Are so bold and greedy to entertain any sin and wickedness, o that they did clearly see the misery that sin brings upon them, that so they might loath and detest all sin and wickedness:
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and most truely may it also be spoken of the second Adam Christ Iesus, who was conceived in the wombe of a virgin, without any spot of sinne by the vertuall operation of the holy Ghost.
and most truly may it also be spoken of the second Adam christ Iesus, who was conceived in the womb of a Virgae, without any spot of sin by the virtual operation of the holy Ghost.
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and hypostatically, yet simply he cannot be said to be, because whatsoever justice he hath as he is man, hee hath it by participation from his divine nature.
and hypostatically, yet simply he cannot be said to be, Because whatsoever Justice he hath as he is man, he hath it by participation from his divine nature.
yet in regard of the divers respects or divers persons which God in a certaine kinde may bee said to beare, his justice also may bee said to bee divers.
yet in regard of the diverse respects or diverse Persons which God in a certain kind may be said to bear, his Justice also may be said to be diverse.
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they had some tast of that great point, the resurrection of the body, as the former Author Phocylides doth manifestly testifie, We hope (saith he) shortly to returne from the earth to the light, that is,
they had Some taste of that great point, the resurrection of the body, as the former Author Phocylides does manifestly testify, We hope (Says he) shortly to return from the earth to the Light, that is,
as amongst others Hierocles doth testifie, who shewing a reason why the ungodly would not have their soules to bee immortall, speakes after this manner, A wicked man (saith he) would not have his soule to be immortall,
as among Others Hierocles does testify, who showing a reason why the ungodly would not have their Souls to be immortal, speaks After this manner, A wicked man (Says he) would not have his soul to be immortal,
therefore Alexander a heathen man having slaine his deare friend Clitus, became grievously troubled in his conscience, his very conscience accusing him for that barbarous and savage cruelty.
Therefore Alexander a heathen man having slain his deer friend Clitus, became grievously troubled in his conscience, his very conscience accusing him for that barbarous and savage cruelty.
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for that hath beene true and shall bee true for ever which the Lord sets down by the Prophet Zephany, Every morning doth hee bring his iudgements to light, and faileth not.
for that hath been true and shall be true for ever which the Lord sets down by the Prophet Zephany, Every morning does he bring his Judgments to Light, and Faileth not.
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Therefore when Tull. Hostilius was slaine by lightning from heaven, and his house burned, the Gentiles understood this to bee the iustice of, God against him for his irreligious exorcismes.
Therefore when Tull. Hostilius was slain by lightning from heaven, and his house burned, the Gentiles understood this to be the Justice of, God against him for his irreligious exorcisms.
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So that wee see it cleere, the Gentiles did know this iudiciarie iustice of God, yet wilfully against their owne knowledge and conscience, they committed things worthy of death. A grievous wickednesse;
So that we see it clear, the Gentiles did know this judiciary Justice of God, yet wilfully against their own knowledge and conscience, they committed things worthy of death. A grievous wickedness;
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how much more sinnes of wilfulnesse committed against the full swinge of knowledge and conscience, as were the sinnes of these Gentiles? for knowing the iustice of God, they committed them:
how much more Sins of wilfulness committed against the full swinge of knowledge and conscience, as were the Sins of these Gentiles? for knowing the Justice of God, they committed them:
how we entertaine, or live in any sinne against our knowledge and our conscience? First, to be cautious how wee entertaine any sinne, against our conscience;
how we entertain, or live in any sin against our knowledge and our conscience? First, to be cautious how we entertain any sin, against our conscience;
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and pronounce iudgement against us for it, how much more then shall the Lord condemne us and iudge us for these sinnes, to whom they are farre better knowne than to our owne consciences? Besides,
and pronounce judgement against us for it, how much more then shall the Lord condemn us and judge us for these Sins, to whom they Are Far better known than to our own Consciences? Beside,
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if our conscience bee able now to accuse us for these sinnes, how much more shall it bee able to doe it at the finall iudgement, when the bookes shall bee opened,
if our conscience be able now to accuse us for these Sins, how much more shall it be able to do it At the final judgement, when the books shall be opened,
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even the booke of conscience, and by the vigour of the divine power shall bee made able to call to remembrance all the thoughts, words and actions whatsoever, had, spoken,
even the book of conscience, and by the vigour of the divine power shall be made able to call to remembrance all the thoughts, words and actions whatsoever, had, spoken,
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when they shall be thus opened, and as it were quickned and awaked by the mighty power of God? for oftentimes in this life, through the long habite and continuance in sinne, the conscience becomes as it were dead,
when they shall be thus opened, and as it were quickened and awaked by the mighty power of God? for oftentimes in this life, through the long habit and Continuance in sin, the conscience becomes as it were dead,
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as weary of his life, desperately deprived himselfe of all vitall power. Oh therefore be we cautious how we entertaine sinne against our knowledge and our conscience.
as weary of his life, desperately deprived himself of all vital power. O Therefore be we cautious how we entertain sin against our knowledge and our conscience.
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for saving Faith receives no impression where the conscience is wounded with plenall raigning sinnes, committed against our knowledge and our conscience.
for Saving Faith receives no impression where the conscience is wounded with plenal reigning Sins, committed against our knowledge and our conscience.
for these doe vastare conscientiam, they wast and destroy the conscience: therfore to these there is no comfort, no peace with God, no peace in conscience:
for these do Vastare conscientiam, they wast and destroy the conscience: Therefore to these there is no Comfort, no peace with God, no peace in conscience:
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In these that thus live in sin, committed with full consent of will against their knowledge and their conscience, there is no pietie nor religion, there is no true feare of God,
In these that thus live in since, committed with full consent of will against their knowledge and their conscience, there is no piety nor Religion, there is no true Fear of God,
for if the Gentiles (as the Apostle shewes us) had no pretext to excuse their sins, whose chiefest Schoolemaster to shew them Gods iustice against their sinnes, was yet but the light of Nature,
for if the Gentiles (as the Apostle shows us) had no pretext to excuse their Sins, whose chiefest Schoolmaster to show them God's Justice against their Sins, was yet but the Light of Nature,
how inexcusable shall we be to live in these sinnes, who have not only the light of Nature, but the cleere and manifest word of God, to shew us the iustice of God against these sinnes,
how inexcusable shall we be to live in these Sins, who have not only the Light of Nature, but the clear and manifest word of God, to show us the Justice of God against these Sins,
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nay the excellent and precious gospell of Christ, promising to the repentant that forsake their sinnes and beleeve this sacred truth, eternall felicitie and happinesse? oh then how voyde of pretext shall we be,
nay the excellent and precious gospel of christ, promising to the repentant that forsake their Sins and believe this sacred truth, Eternal felicity and happiness? o then how void of pretext shall we be,
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yea, how greatly shall this aggravate iudgement against us, to live in sinnes against our knowledge and our conscience, to whom Gods iustice is so cleerly manifested, to whom so great meanes is afforded to reclaime us and recall us? Oh know we,
yea, how greatly shall this aggravate judgement against us, to live in Sins against our knowledge and our conscience, to whom God's Justice is so clearly manifested, to whom so great means is afforded to reclaim us and Recall us? O know we,
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if we against our knowledge and conscience will thus still continue our violence in sinne, notwithstanding this great meanes afforded us, it shall bee easier for these Gentiles at the day of iudgement than for us.
if we against our knowledge and conscience will thus still continue our violence in sin, notwithstanding this great means afforded us, it shall be Easier for these Gentiles At the day of judgement than for us.
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which the Apostle sets downe as a deep aggravation of their wickednesse, and is thus inforced to us, in that they not onely committed things worthy of death themselves,
which the Apostle sets down as a deep aggravation of their wickedness, and is thus enforced to us, in that they not only committed things worthy of death themselves,
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as amongst divers others we may see in Anaxarchus, Aristander and Calisthenes, who when Alexander had slaine his friend Clitus, they became patrons of that horrible wickednesse.
as among diverse Others we may see in Anaxarchus, Aristander and Calisthenes, who when Alexander had slain his friend Clitus, they became Patrons of that horrible wickedness.
Briefly, for the further manifesting and opening this great and odious guilt, consider we how many waies we may become partakers of the sinnes of others;
Briefly, for the further manifesting and opening this great and odious guilt, Consider we how many ways we may become partakers of the Sins of Others;
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wherefore when the Priests and Elders commanded them that they should teach no more in the name Iesus, they plainly answer, We cannot but speake the things which wee have seene and heard.
Wherefore when the Priests and Elders commanded them that they should teach no more in the name Iesus, they plainly answer, We cannot but speak the things which we have seen and herd.
This was the fault of treacherous Doeg, by which he became to participate of the wickednes of Saul: for although Saul cōmanded his footmen that stood by him to slay Abimelech & his associates, not a hand was stirred nor foot moved to that bloudy action;
This was the fault of treacherous Doeg, by which he became to participate of the wickedness of Saul: for although Saul commanded his footmen that stood by him to slay Abimelech & his associates, not a hand was stirred nor foot moved to that bloody actium;
This also was the fault of Ioab: for David writing to him that Vriah should be put in the forefront of the battell, and that there should be a reculing backe from him that he might be smitten and dye;
This also was the fault of Ioab: for David writing to him that Uriah should be put in the forefront of the battle, and that there should be a reculing back from him that he might be smitten and die;
This was also the fault of those corrupt Iudges, 1. Kings 21. for pernicious Iezabel writing a letter to them in Ahabs name, that they should get two wicked men to sweare against poore Naboth, that they had heard him blaspheme God and the King,
This was also the fault of those corrupt Judges, 1. Kings 21. for pernicious Jezebel writing a Letter to them in Ahabs name, that they should get two wicked men to swear against poor Naboth, that they had herd him Blaspheme God and the King,
and so to stone him to death, they performed it with all expedition, and so became guilty of that crying sinne, the shedding of the innocent blood of poore Naboth: oh how much better had it beene for them, to have undergone the frowne of Iezabel, and the anger of Ahab, than thus to have enthralled their soules with the guilt of a grievous crying sinne? And thus we see obediendo, by obeying the unlawfull commands of others, wee become guilty of sinne and wickednesse.
and so to stone him to death, they performed it with all expedition, and so became guilty of that crying sin, the shedding of the innocent blood of poor Naboth: o how much better had it been for them, to have undergone the frown of Jezebel, and the anger of Ahab, than thus to have enthralled their Souls with the guilt of a grievous crying sin? And thus we see obediendo, by obeying the unlawful commands of Others, we become guilty of sin and wickedness.
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So in like manner the youngsters of Rehoboam were guilty of his violent answer to the people of Israell, and consequently of the rending of the ten Tribes from the two,
So in like manner the youngsters of Rehoboam were guilty of his violent answer to the people of Israel, and consequently of the rending of the ten Tribes from the two,
So also pernicious Herodias became guiltie of the death of Iohn the Baptist, because she did counsell and advise her daughter to make that the subiect of her request.
So also pernicious Herodias became guilty of the death of John the Baptist, Because she did counsel and Advice her daughter to make that the Subject of her request.
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And so wee may see in the twenty third of Ieremie those false Prophets were guilty of the sinnes and errors of the people, because they did advise them to false and evill things, the deceits of their owne heart.
And so we may see in the twenty third of Ieremie those false prophets were guilty of the Sins and errors of the people, Because they did Advice them to false and evil things, the Deceits of their own heart.
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So were the Edomites guilty of the crueltie of the Babylonians against Ierusalem, because, to exasperate and set forward the mischiefe, they cryed out, Downe with it, downe with it, even to the ground.
So were the Edomites guilty of the cruelty of the Babylonians against Ierusalem, Because, to exasperate and Set forward the mischief, they cried out, Down with it, down with it, even to the ground.
who hath done this thing? who hath thus dishonoured Baal, as to break downe his Altar? and when they finde it was Gideon the sonne of Ioash, they cry out, Bring out thy sonne that hee may dye, that Ioash was faine to say, Will yee plead the cause of Baal? will you use assistant speeches for him,
who hath done this thing? who hath thus dishonoured Baal, as to break down his Altar? and when they find it was gideon the son of Joash, they cry out, Bring out thy son that he may die, that Joash was feign to say, Will ye plead the cause of Baal? will you use assistant Speeches for him,
therefore that worthy Apostle Saint Paul gives this as a serious charge to Timothy, Lay hands (saith hee) on no man rashly; bee not partaker of other mens sinnes: keepe thy selfe pure.
Therefore that worthy Apostle Saint Paul gives this as a serious charge to Timothy, Lay hands (Says he) on no man rashly; be not partaker of other men's Sins: keep thy self pure.
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and that not onely when we write for an evill, as David to Ioab, Iezabel to the corrupt Iudges, Sanballat to Nehemiah, but when we write any thing that may give assistance to an evill.
and that not only when we write for an evil, as David to Ioab, Jezebel to the corrupt Judges, Sanballat to Nehemiah, but when we write any thing that may give assistance to an evil.
So Rabshakeh was guilty of blasphemie, and the heape of his Masters evills, whilst in the writing to Hezekiah to daunt him, he prefers him before the God of Heaven and Earth,
So Rabshakeh was guilty of blasphemy, and the heap of his Masters evils, while in the writing to Hezekiah to daunt him, he prefers him before the God of Heaven and Earth,
But the times, it seemes, not being antiently so evill, no marvell if the scriptures bee something silent herein, onely some sympathy hereof wee may see in the sixt of Daniel; for when the Governours of Darius had conspired a mischiefe to intrap Daniel, and had drawne a decree to that purpose, that no petition should bee asked of any, saving of Darius, and that by the space of thirty daies,
But the times, it seems, not being anciently so evil, no marvel if the Scriptures be something silent herein, only Some Sympathy hereof we may see in the sixt of daniel; for when the Governors of Darius had conspired a mischief to entrap daniel, and had drawn a Decree to that purpose, that no petition should be asked of any, Saving of Darius, and that by the Molle of thirty days,
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Of the second, Saint Iohn speakes, who tells us, that if any deliver erroneous things, not bringing the doctrine of Christ, we are not to bid them so much as God speed;
Of the second, Saint John speaks, who tells us, that if any deliver erroneous things, not bringing the Doctrine of christ, we Are not to bid them so much as God speed;
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and it is a cleer rule, that as malum consilium inducit in peccatum, so malum silentium relinquit in peccato, as evill counsell leades (a man) into sinne,
and it is a clear Rule, that as malum consilium Inducit in peccatum, so malum silentium relinquit in Peccato, as evil counsel leads (a man) into sin,
This was that for which the Lord did cry out against the Prophets of Ierusalem, witnessing that they did strengthen the hands of the wicked (so indulging and flattering them in their sinnes, that none could returne from their wickednesse) for which the Lord doth testifie against them, that they were to him as Sodom,
This was that for which the Lord did cry out against the prophets of Ierusalem, witnessing that they did strengthen the hands of the wicked (so indulging and flattering them in their Sins, that none could return from their wickedness) for which the Lord does testify against them, that they were to him as Sodom,
so flattering them in their evills, that they did binde up their soules in sinne. A sinne so familiar in these times, that there is scarce anie wickednesse so great,
so flattering them in their evils, that they did bind up their Souls in sin. A sin so familiar in these times, that there is scarce any wickedness so great,
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but he, saith Salomon, that saith to the wicked, Thou art righteous enough (thereby flattering him and strengthning him in his sinne) him the people will curse;
but he, Says Solomon, that Says to the wicked, Thou art righteous enough (thereby flattering him and strengthening him in his sin) him the people will curse;
This was the fault of the Israelites, who received into their societie irreligious and prophane women, who became as thornes in their sides, to infect them with their evills,
This was the fault of the Israelites, who received into their society irreligious and profane women, who became as thorns in their sides, to infect them with their evils,
This also was Salomons defect, who by his entertaine of Egyptian women, and divers others of Heathenish and Idolatrous condition, became culpable of their evils, to the deepe tainture of his soule with sinne,
This also was Solomon's defect, who by his entertain of Egyptian women, and diverse Others of Heathenish and Idolatrous condition, became culpable of their evils, to the deep tainture of his soul with sin,
so the children may be said to be guiltie of their fathers sinnes, whilst they possesse the goods and revennues which they have gotten by oppression, by usurie, by fraude and deceit, or any other unlawfull meanes.
so the children may be said to be guilty of their Father's Sins, while they possess the goods and revenues which they have got by oppression, by Usury, by fraud and deceit, or any other unlawful means.
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So Ahaziah might be said to be guiltie of the sinne of his father Ahab, in possessing that which hee got wickedly and by the effussion of innocent bloud.
So Ahaziah might be said to be guilty of the sin of his father Ahab, in possessing that which he god wickedly and by the effusion of innocent blood.
Hence it was that Iehoiakim having enlarged himselfe by wicked and unlawfull meanes, the Lord did not only denounce that he should be buried as an Asse is buried,
Hence it was that Jehoiakim having enlarged himself by wicked and unlawful means, the Lord did not only denounce that he should be buried as an Ass is buried,
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yet hee would pluck him thence, and would give him into the hands of them that should seeke his life, &c. This is that which Zophar speaketh in Iobs History of them that got their wealth wickedly and unconscionably, growing great by the ruines of other men, that though they and theirs may flourish for a time, yet (saith he) the fire that is not blown shall devoure them,
yet he would pluck him thence, and would give him into the hands of them that should seek his life, etc. This is that which Zophar speaks in Jobs History of them that god their wealth wickedly and unconscionably, growing great by the ruins of other men, that though they and theirs may flourish for a time, yet (Says he) the fire that is not blown shall devour them,
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the Heaven shall declare their wickednesse, and the earth shall rise up against them, the increase of their house shall goe away, it shall flow away in the day of Gods wrath;
the Heaven shall declare their wickedness, and the earth shall rise up against them, the increase of their house shall go away, it shall flow away in the day of God's wrath;
and the timber as it were answering it, We were framed and erected by bribes and corrupt rewardes, by fraud, deceit and falshood, by sacriledge and devouring of holy things.
and the timber as it were answering it, We were framed and erected by Bribes and corrupt rewards, by fraud, deceit and falsehood, by sacrilege and devouring of holy things.
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So that David might well say, A small thing that the righteous hath, that is, gotten lawfully and with a good conscience, is better than great riches to the wicked and mighty, that is, gotten sinfully and corruptly.
So that David might well say, A small thing that the righteous hath, that is, got lawfully and with a good conscience, is better than great riches to the wicked and mighty, that is, got sinfully and corruptly.
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So Dalilah and the Philistims became mutually culpable of each others wicked practice against Sampson. So also Ananias and Saphira became tainted with each others hypocrisie.
So Delilah and the philistines became mutually culpable of each Others wicked practice against Sampson. So also Ananias and Sapphira became tainted with each Others hypocrisy.
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and to sort it according to the time, it may most fitly reflect upon Iurors, to whom it belongs, by the obligement of their oath, to informe against the sinne and wickednesse of others, their drunkennesse, their adulteries, their blaspheming of Gods sacred name, their contempt of his holy ordinances, sinnes open,
and to sort it according to the time, it may most fitly reflect upon Jurors, to whom it belongs, by the obligement of their oath, to inform against the sin and wickedness of Others, their Drunkenness, their adulteries, their blaspheming of God's sacred name, their contempt of his holy ordinances, Sins open,
for these therefore to conceale and bury in silence (without any due information) these foule and odious sinnnes they draw the guilt of them upon their owne soules and consciences,
for these Therefore to conceal and bury in silence (without any due information) these foul and odious sinnnes they draw the guilt of them upon their own Souls and Consciences,
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For by informing against sinne, it comes to be punished, and punishment is an excellent meanes to incite and stir up deplorement and penitencie for sinne.
For by informing against sin, it comes to be punished, and punishment is an excellent means to incite and stir up deplorement and Penitency for sin.
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and to deplore his wickednesse? alas, never untill he be in captivitie, untill hee bee clogged with fetters, and bound with chaines, oh then hee will see his sinne,
and to deplore his wickedness? alas, never until he be in captivity, until he be clogged with fetters, and bound with chains, o then he will see his sin,
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Yea, by the strength of punishment, hard hearted Pharaoh himselfe will bee brought to confesse that the Lord is righteous, but hee and his people are wicked.
Yea, by the strength of punishment, hard hearted Pharaoh himself will be brought to confess that the Lord is righteous, but he and his people Are wicked.
And here wee may behold the strange abuse of things 〈 ◊ 〉 a man be diligent to recourse to heare the word ther• •od for the benefit and comfort of his soule, a 〈 ◊ 〉 eye is soone set vpon him:
And Here we may behold the strange abuse of things 〈 ◊ 〉 a man be diligent to recourse to hear the word ther• •od for the benefit and Comfort of his soul, a 〈 ◊ 〉 eye is soon Set upon him:
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Let him be religious without faction, and hee shall hardly finde favour of any side; But let him be a Libertine, let him spend the time in Ebrietie and Drunkennesse,
Let him be religious without faction, and he shall hardly find favour of any side; But let him be a Libertine, let him spend the time in Ebriety and drunkenness,
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for what is this, but to spare the ravening Crowes (that are apt to prey upon every carrion) and to vex the innocent Doves? As therefore you regard the conversion of others,
for what is this, but to spare the ravening Crows (that Are apt to prey upon every carrion) and to vex the innocent Dove? As Therefore you regard the conversion of Others,
whilst they provoke them, and stir them up to foule and odious sinnes, proclaiming with those wicked ones in Salomon, Come, cast in your lot with us, let us possesse the pleasures that be present:
while they provoke them, and stir them up to foul and odious Sins, proclaiming with those wicked ones in Solomon, Come, cast in your lot with us, let us possess the pleasures that be present:
Oh Israell (saith hee) thy Propbets are like the foxes in the wast places, they rise not up in the Gaps, they make not up the hedge for the house of Israell to stand in the battell in the day of the Lord.
O Israel (Says he) thy Prophets Are like the foxes in the waste places, they rise not up in the Gaps, they make not up the hedge for the house of Israel to stand in the battle in the day of the Lord.
And wee may see in the second of the Revelation, that the Lord rebukes the Angell, that is, the Pastor of the Church of Pergamus, because by his connivencie he suffered the pernicious doctrine of the Nicholaitans to bee spred abroad, to the dishonour of God,
And we may see in the second of the Revelation, that the Lord rebukes the Angel, that is, the Pastor of the Church of Pergamos, Because by his connivency he suffered the pernicious Doctrine of the Nicolaitans to be spread abroad, to the dishonour of God,
So in like manner hee reproves the Angell of the Church of Thiatira, because hee permitted Iezabel, that seeming Prophetesse, to seduce the people from the true service of God unto odious Idolatrie.
So in like manner he reproves the Angel of the Church of Thyatira, Because he permitted Jezebel, that seeming Prophetess, to seduce the people from the true service of God unto odious Idolatry.
therfore well might Isidore conclude, that to these of this ranck there remaines extreame miserie, if either they instruct not the ignorant, or reprove not them that sinne.
Therefore well might Isidore conclude, that to these of this rank there remains extreme misery, if either they instruct not the ignorant, or reprove not them that sin.
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What speciall care ought these therefore to have, that neyther by neglect, oppression or partialitie they taint themselves with anie iniustice? Not by neglect, this was the fault of Demetrius the King of Macedon, who neglecting the complaints of the people, did alienate and withdraw their affections, to the preiudice of himselfe,
What special care ought these Therefore to have, that neither by neglect, oppression or partiality they taint themselves with any injustice? Not by neglect, this was the fault of Demetrius the King of Macedon, who neglecting the complaints of the people, did alienate and withdraw their affections, to the prejudice of himself,
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for, as Gregory speakes, a Magistrate, as hee is a Magistrate, ought neither to have amicum nor inimicum, nor friend nor foe, nor favorite nor opposite:
for, as Gregory speaks, a Magistrate, as he is a Magistrate, ought neither to have Amicum nor Inimicum, nor friend nor foe, nor favourite nor opposite:
Wherefore Iethro would have such to be Iustices as are not only men of courage, such as might not pullos interimere & gallinas praeterire, strike the lesser and passe by the greater,
Wherefore Jethro would have such to be Justices as Are not only men of courage, such as might not pullos interimere & gallinas praeterire, strike the lesser and pass by the greater,
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but as the dignitie and greatnesse of the person doth increase the fault (as Seneca speakes) and makes it fouler, so it should increase the punishment and make it the sharper.
but as the dignity and greatness of the person does increase the fault (as Senecca speaks) and makes it Fowler, so it should increase the punishment and make it the sharper.
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Wherein Papinianus was so absolute, so voyde of respect of persons, that hee chose rather to dye than to excuse the parricide of Antonius Bassianus. Observe we therefore, Iethro would not only have these to be men of courage, such as might not bee daunted to execute justice for the great lookes or proud carriage of any person,
Wherein Papinian was so absolute, so void of respect of Persons, that he chosen rather to die than to excuse the Parricide of Antonius Bassianus. Observe we Therefore, Jethro would not only have these to be men of courage, such as might not be daunted to execute Justice for the great looks or proud carriage of any person,
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for ( cui bonus, qui sibi nequam, to whom can he be good, that is evil to himselfe?) how can he execute iustice abroad that hath a corrupt conscience at home? If our own hearts be infected with the grosse epilepsies of ebrietie, adulterie, contempt of God and his Ordinances,
for (cui bonus, qui sibi nequam, to whom can he be good, that is evil to himself?) how can he execute Justice abroad that hath a corrupt conscience At home? If our own hearts be infected with the gross Epilepsies of ebriety, adultery, contempt of God and his Ordinances,
and dost the same, that thou shalt escape the judgement of God? for, as Abraham worthily speakes, shall not the Iudge of all the world do right? Take wee heed therefore that we execute iustice at home (mortifying and beating downe our owne private corruptions) that wee may the better iudge others abroad.
and dost the same, that thou shalt escape the judgement of God? for, as Abraham worthily speaks, shall not the Judge of all the world do right? Take we heed Therefore that we execute Justice At home (mortifying and beating down our own private corruptions) that we may the better judge Others abroad.
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For this purpose Aristotle doth call a Iudge a living law, to shew that he should ever retain due vigor & strength of vertue at home in his owne conscience, that hee might never be queld nor tainted with sinister passages abroad to others.
For this purpose Aristotle does call a Judge a living law, to show that he should ever retain due vigor & strength of virtue At home in his own conscience, that he might never be quelled nor tainted with sinister passages abroad to Others.
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as appeareth by Tully in his Oration for the Law Manilia, by the Code, by the Digests: where it is set downe, that if it were in a pecuniarie matter, there should be a threefold restitution, and a removeall from authoritie;
as appears by Tully in his Oration for the Law Manilia, by the Code, by the Digests: where it is Set down, that if it were in a pecuniary matter, there should be a threefold restitution, and a removal from Authority;
so frequēt in these times, as first, the great contempt of Gods word, wherein many may be found that verie rarely, that very seldome recourse to the house of God to heare his sacred truth propounded unto them; great demonstration of Atheisme.
so frequent in these times, as First, the great contempt of God's word, wherein many may be found that very rarely, that very seldom recourse to the house of God to hear his sacred truth propounded unto them; great demonstration of Atheism.
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And shall these, farre more dangerous than Lepers, whose contagion tends to the ruine of soule and body, shall these receive no due punishment, that all might note them and shun them? Oh know we that,
And shall these, Far more dangerous than Lepers, whose contagion tends to the ruin of soul and body, shall these receive no due punishment, that all might note them and shun them? O know we that,
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as Seneca speakes, vitia serpunt in vicinos & contactu nocent, sinnes are infectious, and do breathe forth a contagious steame to the neighbouring parts.
as Senecca speaks, Vices Serpent in vicinos & contactu nocent, Sins Are infectious, and do breathe forth a contagious steam to the neighbouring parts.
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Againe, wee see if the credite and reputation of men be toucht by the taint of unsavoury tongues, the lawes soone yeeld a remedy: but oh strange times!
Again, we see if the credit and reputation of men be touched by the taint of unsavoury tongues, the laws soon yield a remedy: but o strange times!
shall the sacred name of God bee deeply blasphemed? shall unhallowed creatures by their horrid oaths pierce the very Heavens? and by their hell-bred execrations affront the very throne of God? and shall none regard it? though God himselfe,
shall the sacred name of God be deeply blasphemed? shall unhallowed creatures by their horrid Oaths pierce the very Heavens? and by their hellbred execrations affront the very throne of God? and shall none regard it? though God himself,
Thirdly, for those two foule concurrent sinnes, drunkennesse and adulterie, confederate mischiefes, monsters begot by hellish spirits, burthensome to the earth, offensive to the heavens, loathsome to all true Christian affections,
Thirdly, for those two foul concurrent Sins, Drunkenness and adultery, confederate mischiefs, monsters begotten by hellish spirits, burdensome to the earth, offensive to the heavens, loathsome to all true Christian affections,
how uncontrouleable walke they in our streets? how disdainfull of our reproofes? and what? shall iustice smile at these foule sinnes? shall now, great lookes, swaggering habits, large purses,
how uncontrouleable walk they in our streets? how disdainful of our reproofs? and what? shall Justice smile At these foul Sins? shall now, great looks, swaggering habits, large purses,
or some secret solliciting Parasits work favour to these base designes? Oh remember wee, that the very heathen by the light of nature knew these sinnes to be odious;
or Some secret soliciting Parasites work favour to these base designs? O Remember we, that the very heathen by the Light of nature knew these Sins to be odious;
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Oh know we, that now in these our times, these sins become impostumated, sweld so high, that it is time (all favour laid aside) to lance them with the sword of iustice;
O know we, that now in these our times, these Sins become impostumated, swelled so high, that it is time (all favour laid aside) to lance them with the sword of Justice;
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or you might call to minde the absolute integritie of worthy Tennes, whose owne sonne being taken in evill, hee referred him to due course of Law, and would use no partialitie:
or you might call to mind the absolute integrity of worthy Tennes, whose own son being taken in evil, he referred him to due course of Law, and would use no partiality:
or you might present to consideration, that worthy course of iustice sometime exercised among the Indians, That if an Artificer were deprived of a hand,
or you might present to consideration, that worthy course of Justice sometime exercised among the Indians, That if an Artificer were deprived of a hand,
how much more then if pernicious Libertines should wholly deprive such a one of vitall power? But howsoever, this you must remember, you are bound in conscience to remember it;
how much more then if pernicious Libertines should wholly deprive such a one of vital power? But howsoever, this you must Remember, you Are bound in conscience to Remember it;
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for the holy Ghost doth tell it you, that the God of Heaven doth sit in the midst of your assemblies, declaming and crying out against all sinister passages, How long will yee iudge uniustly,
for the holy Ghost does tell it you, that the God of Heaven does fit in the midst of your assemblies, declaiming and crying out against all sinister passages, How long will ye judge unjustly,
and maintaine them, and in their cause protested revenge against religious Eliah. So in like manner Corah and his accomplices, became guilty of the loosenesse & wickednesse of the people;
and maintain them, and in their cause protested revenge against religious Elijah. So in like manner Corah and his accomplices, became guilty of the looseness & wickedness of the people;
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and plead for it, and labour till hee blow againe, that you may easily behold the weight of the Fee, in the very force of the wordes? Againe, what matter is so vile,
and plead for it, and labour till he blow again, that you may Easily behold the weight of the Fee, in the very force of the words? Again, what matter is so vile,
or savours of so much deceipt, oppression, or sacriledge, but the inferiour troupe (the Seminaries of dissention) I meane wrangling Atturnies (I speake only of those,
or savours of so much deceit, oppression, or sacrilege, but the inferior troop (the Seminaries of dissension) I mean wrangling Attorneys (I speak only of those,
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as having sould their honesty for petty Fees, and bought them a leaden heart, and a brasen face, to bee daunted at nothing, to bee ashamed of nothing, that wax fat by sucking upon the iuice of mens violent and furious affections, that cloath themselves and their dependants by inflaming strifes and contentions, that grow rich by the falls and ruines of other men:
as having should their honesty for Petty Fees, and bought them a leaden heart, and a brazen face, to be daunted At nothing, to be ashamed of nothing, that wax fat by sucking upon the juice of men's violent and furious affections, that cloth themselves and their dependants by Inflaming strifes and contentions, that grow rich by the falls and ruins of other men:
for how prone may we see certaine of this ranke, to nourish (some) the factious, extenuating and patronizing their false and erroneous passages, censuring them as wicked and malicious, that oppose their ungodly designes? Againe, some others defending even the most prophane (that live in daily grosse and odious impieties) that they are righteous enough:
for how prove may we see certain of this rank, to nourish (Some) the factious, extenuating and patronizing their false and erroneous passages, censuring them as wicked and malicious, that oppose their ungodly designs? Again, Some Others defending even the most profane (that live in daily gross and odious impieties) that they Are righteous enough:
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that, that charge of Paul to Timothy, to bee instant to preach the word, both in season and out of season, is corruptly alledged to prove a necessity of preaching in these times.
that, that charge of Paul to Timothy, to be instant to preach the word, both in season and out of season, is corruptly alleged to prove a necessity of preaching in these times.
Oh what strange Anabaptisticall fancies bee these? tending to the dishonour of God, to the contempt of his ordinance, to the offence of the weake, to the nourishment of Atheisme,
O what strange Anabaptistical fancies be these? tending to the dishonour of God, to the contempt of his Ordinance, to the offence of the weak, to the nourishment of Atheism,
Oh that we would therefore speake more reverently of the Preaching of the word, as of the ordinance of God, his power unto salvation, the sword of the spirit, to cut downe the weedes of the soule, by which we are made wife unto salvation,
O that we would Therefore speak more reverently of the Preaching of the word, as of the Ordinance of God, his power unto salvation, the sword of the Spirit, to Cut down the weeds of the soul, by which we Are made wife unto salvation,
but especially (as we see unfolded unto us, as the most grievous of all) we become tainted with this guilt, by defending and patronizing the sinnes of others:
but especially (as we see unfolded unto us, as the most grievous of all) we become tainted with this guilt, by defending and patronizing the Sins of Others:
as we see cleer example in these Gentiles spoken of by the Apostle, who for this foule contagion were delivered over into a reprobate nature, and that most condignly:
as we see clear Exampl in these Gentiles spoken of by the Apostle, who for this foul contagion were Delivered over into a Reprobate nature, and that most condignly:
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since this evill is so great, since by this and by manie other wayes (as hath beene made knowne unto us) we become partakers of the sinnes of others, to the heavie burthening of our soules,
since this evil is so great, since by this and by many other ways (as hath been made known unto us) we become partakers of the Sins of Others, to the heavy burdened of our Souls,
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First of all to be cautious to work out our salvation even with feare and trembling, casting farre from us the unbridled raines of dissolute affections, of all carnall presumption and securitie.
First of all to be cautious to work out our salvation even with Fear and trembling, casting Far from us the unbridled reins of dissolute affections, of all carnal presumption and security.
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and daily to weaken in us the strength of sinne, that doth so much presse us downe, and hang so fast upon us, that so, considering our wayes, we may everie one of us in our severall places, both superiour and inferiour, everie day turne our feete more and more unto Gods sacred testimonies.
and daily to weaken in us the strength of sin, that does so much press us down, and hang so fast upon us, that so, considering our ways, we may every one of us in our several places, both superior and inferior, every day turn our feet more and more unto God's sacred testimonies.
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for if (as Bernard speakes in his owne person) our owne proper sinnes be so grievous, that they be able to make us stand before the Tribunall seat of Christ, trembling and heavie, with heads hanging downe for shame and confusion of conscience,
for if (as Bernard speaks in his own person) our own proper Sins be so grievous, that they be able to make us stand before the Tribunal seat of christ, trembling and heavy, with Heads hanging down for shame and confusion of conscience,
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and made them ours by participation? How fit is it therfore, that to prevent this great miserie, wee would cry out with worthy David, Let us not commit wicked workes with them that worke iniquitie, let us not eate of their delicates;
and made them ours by participation? How fit is it Therefore, that to prevent this great misery, we would cry out with worthy David, Let us not commit wicked works with them that work iniquity, let us not eat of their delicates;
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but guarding everie part of us, preserving us as the apple of thine owne eye, setting us as a seale upon thine heart, and as a signet upon thy arme, that we thy servants may flourish in thy courts, by a strength of grace in this life,
but guarding every part of us, preserving us as the apple of thine own eye, setting us as a seal upon thine heart, and as a signet upon thy arm, that we thy Servants may flourish in thy Courts, by a strength of grace in this life,
To which Father and Sonne, with their most holy Spirit, three persons and one indivisible essence, be all praise, power and glory, of all creatures in heaven and in earth, from this time forth, and for evermore. FINIS.
To which Father and Son, with their most holy Spirit, three Persons and one indivisible essence, be all praise, power and glory, of all creatures in heaven and in earth, from this time forth, and for evermore. FINIS.
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THe Apostle in this present Chapter, doth very diligently set forth (beloved in our Saviour Christ) how farre we are to discend from that Christian libertie (which otherwise we might lawfully use) when it tends to the edifying and gaining of them that be weake.
THe Apostle in this present Chapter, does very diligently Set forth (Beloved in our Saviour christ) how Far we Are to descend from that Christian liberty (which otherwise we might lawfully use) when it tends to the edifying and gaining of them that be weak.
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for when the Apostle makes speech of points of Doctrine, we may see he is of another minde, Whosoever (saith he) shall teach otherwise, &c. let him be accursed.
for when the Apostle makes speech of points of Doctrine, we may see he is of Another mind, Whosoever (Says he) shall teach otherwise, etc. let him be accursed.
but not with any opinion of necessity, as if they were necessary to salvation, or to give way to the stubborne, to whom the truth was cleerly revealed,
but not with any opinion of necessity, as if they were necessary to salvation, or to give Way to the stubborn, to whom the truth was clearly revealed,
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for although for avoyding of offence hee did circumcise Timothy, yet hee utterly refused to circumcise Titus, when it was urged as a matter of necessitie.
for although for avoiding of offence he did circumcise Timothy, yet he utterly refused to circumcise Titus, when it was urged as a matter of necessity.
Hence it was that the Apostle to Timothy doth call the abstinence from meates, the doctrine of Divells, that is, being commanded and inioyned as a necessarie part of Gods worship.
Hence it was that the Apostle to Timothy does call the abstinence from Meats, the Doctrine of Devils, that is, being commanded and enjoined as a necessary part of God's worship.
From whence we may see it cleer, that the Apostle made himselfe all to all, concerning things in their owne nature indifferent for edification sake, to gaine the weake,
From whence we may see it clear, that the Apostle made himself all to all, Concerning things in their own nature indifferent for edification sake, to gain the weak,
Thus (beloved) you see the scope of the Apostle, you see his worthy exhortation, most fit to be recorded in the soule of every Christian, Run so, that ye may obtaine.
Thus (Beloved) you see the scope of the Apostle, you see his worthy exhortation, most fit to be recorded in the soul of every Christian, Run so, that you may obtain.
the materiall in the word Runne, the formall, Runne so, the finall, that yee may obtain; or if this be too prolixe, we may by a NONLATINALPHABET, bury the finall in the formall,
the material in the word Run, the formal, Run so, the final, that ye may obtain; or if this be too prolix, we may by a, bury the final in the formal,
The state of man in this world, may fitly bee compared to a Race, whether wee respect quantitie or qualitie, the naturall life of man, or his corrupted nature.
The state of man in this world, may fitly be compared to a Raze, whither we respect quantity or quality, the natural life of man, or his corrupted nature.
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therfore Iob concludes, My daies (saith he) are more swift than a Runner, they have fled away and seene no good thing, they are passed as the most swift ships,
Therefore Job concludes, My days (Says he) Are more swift than a Runner, they have fled away and seen no good thing, they Are passed as the most swift ships,
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So that we see it cleer, that the state of man in respect of his naturall life, may well bee said to bee as a swift Race, that soone speedes unto an end.
So that we see it clear, that the state of man in respect of his natural life, may well be said to be as a swift Raze, that soon speeds unto an end.
Which might well serve as a caution to the secure Nabals of these times, to whom it is common with greedy pursuit to prosecute the world, to bar their hearts against all remorsefull charitie,
Which might well serve as a caution to the secure Nabal's of these times, to whom it is Common with greedy pursuit to prosecute the world, to bar their hearts against all remorseful charity,
Againe, this might well bee a remembrance to the pampered Libertines of these times, with whom it is familiar to cheere their soules in luxurie, never considering the voyce of Gods spirit to the Epicure, Thou foole, this night shall thy soule be taken from thee.
Again, this might well be a remembrance to the pampered Libertines of these times, with whom it is familiar to cheer their Souls in luxury, never considering the voice of God's Spirit to the Epicure, Thou fool, this night shall thy soul be taken from thee.
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how long are they in determination? how slowly doe they bring it into action? We see in divers it is long before they have so much as a determination to leave sin,
how long Are they in determination? how slowly do they bring it into actium? We see in diverse it is long before they have so much as a determination to leave since,
Such steps may we sometime behold in ungodly persons, some determination to leave sinne, but how intolerably slowly doe they bring forth the practise thereof? So that we may see it cleer, it is a long time in divers before they determine any thing that is good,
Such steps may we sometime behold in ungodly Persons, Some determination to leave sin, but how intolerably slowly do they bring forth the practice thereof? So that we may see it clear, it is a long time in diverse before they determine any thing that is good,
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Yea the blessed Evangelist doth witnesse unto us, that when the wicked and bloudy Iewes had got the Coate of Christ into their hands, they speedily determined what they would doe with it,
Yea the blessed Evangelist does witness unto us, that when the wicked and bloody Iewes had god the Coat of christ into their hands, they speedily determined what they would do with it,
This Salomon doth plainely confirme, Their feet (saith he) doth runne to evill: Yea (saies the Prophet Michah) they imagine iniquitie upon their beds, and assoone as the morning yeelds light, they practise it, speedy in the determination, speedy in the execution of evill.
This Solomon does plainly confirm, Their feet (Says he) does run to evil: Yea (Says the Prophet Micah) they imagine iniquity upon their Beds, and As soon as the morning yields Light, they practise it, speedy in the determination, speedy in the execution of evil.
but to runne the Race of sinne like speedy feeted Nimshi's, casting away all feare of God, all regard of his worship, all respect of his sacred word, never fixing an eye upon it,
but to run the Raze of sin like speedy feeted Nimshi's, casting away all Fear of God, all regard of his worship, all respect of his sacred word, never fixing an eye upon it,
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But let these know that are so swift in the course of evill, that, that shall bee true of them for ever, that the holy Ghost sets downe of them by Zophar in Iobs Historie, When wickednesse is sweet in the mouth of the wicked,
But let these know that Are so swift in the course of evil, that, that shall be true of them for ever, that the holy Ghost sets down of them by Zophar in Jobs History, When wickedness is sweet in the Mouth of the wicked,
and the gall of Aspes shall be in the midst of them, and the substance they have devoured, they shall vomit it, God shall draw it out of their bellies.
and the Gall of Asps shall be in the midst of them, and the substance they have devoured, they shall vomit it, God shall draw it out of their bellies.
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And observe we, That that from which wee are to bend our passage, is the loathsome sink of sin, our heape of foule corruptions. And this for speciall reason:
And observe we, That that from which we Are to bend our passage, is the loathsome sink of since, our heap of foul corruptions. And this for special reason:
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yea, saith the Prophet Habacuck, his eyes are pure eyes, and can behold no wickednesse, that is, to favour it, or approve it wheresoever. And no marvell;
yea, Says the Prophet Habakkuk, his eyes Are pure eyes, and can behold no wickedness, that is, to favour it, or approve it wheresoever. And no marvel;
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though not really, yet intentatively, although not in respect of the reall inferring of an evill (for nothing can be opposed to God immediately in himselfe, either contrarily or privatively) yet by attempting it,
though not really, yet intentatively, although not in respect of the real inferring of an evil (for nothing can be opposed to God immediately in himself, either contrarily or privatively) yet by attempting it,
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for, what can be more equall, than that there should bee an eternall and an infinite punishment imposed upon that which carries with it a certaine kinde of infinitie? But sinne doth carry with it a kinde of infinitie;
for, what can be more equal, than that there should be an Eternal and an infinite punishment imposed upon that which carries with it a certain kind of infinity? But sin does carry with it a kind of infinity;
though not physically or intrinsically, yet morally and extrinsically, or avertively and obiectively: avertively, as it is an evill turning man from an infinite good:
though not physically or intrinsically, yet morally and extrinsically, or avertively and objectively: avertively, as it is an evil turning man from an infinite good:
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Alas, for one sinne Adam was throwne out of Paradise, and became a prey to Satan, a terrour to himself, a scourge to his posteritie, obnoxious unto death,
Alas, for one sin Adam was thrown out of Paradise, and became a prey to Satan, a terror to himself, a scourge to his posterity, obnoxious unto death,
nay looke we upon the second Adam Christ himself, that immaculate lambe, which had no inherent spot of sinne, no sinne of his owne, sinne onely imputative and no more:
nay look we upon the second Adam christ himself, that immaculate lamb, which had no inherent spot of sin, no sin of his own, sin only imputative and no more:
for hee was wounded for our transgressions, and was broken for our iniquities, the chastisement of our peace was upon him, yet when this blessed Saviour beheld the wrath of God against this sinne, it made him grovell upon the earth, it made him distill downe sweat like drops of bloud, it made him mournfully complaine, My soule is heavy round about unto the death, it made him earnestly intreat, Father, if it be possible let this cup passe from me.
for he was wounded for our transgressions, and was broken for our iniquities, the chastisement of our peace was upon him, yet when this blessed Saviour beheld the wrath of God against this sin, it made him grovel upon the earth, it made him distil down sweat like drops of blood, it made him mournfully complain, My soul is heavy round about unto the death, it made him earnestly entreat, Father, if it be possible let this cup pass from me.
what then can be more fit for us than to runne from the sinke of foule corruptions, daily mortifying them, and as it were leaving them behinde us, continually more and more bending our whole course unto the blessed state of glory? (This is the second branch, the terminus ad quem, or place unto which wee are to speed our passage.) Oh this is a blessed state indeed, such as the eye hath not seene, such as the eare hath not heard,
what then can be more fit for us than to run from the sink of foul corruptions, daily mortifying them, and as it were leaving them behind us, continually more and more bending our Whole course unto the blessed state of glory? (This is the second branch, the terminus ad Whom, or place unto which we Are to speed our passage.) O this is a blessed state indeed, such as the eye hath not seen, such as the ear hath not herd,
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pleasures so absolute and full of delectation, that when Peter had but some glimmering tast hereof in the transfiguration of our blessed Saviour upon mount Tabor, it so ravished his affections, that forgetfull of his owne redemption,
pleasures so absolute and full of delectation, that when Peter had but Some glimmering taste hereof in the transfiguration of our blessed Saviour upon mount Tabor, it so ravished his affections, that forgetful of his own redemption,
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When worthy David had but some secret taste of this incomparable blisse by the intimation of Gods Spirit, hee concluded that one day in the Courts (of God) were better than a thousand elsewhere:
When worthy David had but Some secret taste of this incomparable bliss by the intimation of God's Spirit, he concluded that one day in the Courts (of God) were better than a thousand elsewhere:
my soule is a thirst for God, even for the living God, when shall I come and appeare before the face of God? Oh how fit therefore that we should Run from the loathsome heape of our corruptions, and bend our Race wholly unto eternall glorie? for corruption cannot inherite incorruption.
my soul is a thirst for God, even for the living God, when shall I come and appear before the face of God? O how fit Therefore that we should Run from the loathsome heap of our corruptions, and bend our Raze wholly unto Eternal glory? for corruption cannot inherit incorruption.
No uncleane thing shall enter into the new Ierusalem, nor any thing that worketh abomination: for, as the holy Ghost speakes, our God is not a God that loveth wickednesse,
No unclean thing shall enter into the new Ierusalem, nor any thing that works abomination: for, as the holy Ghost speaks, our God is not a God that loves wickedness,
nor railers, nor extortioners, shall inherit the Kingdome of God: yea, saith Saint Iohn, the fearfull and the unbeleeving, the abominable and murtherers, and adulterers,
nor railers, nor extortioners, shall inherit the Kingdom of God: yea, Says Saint John, the fearful and the unbelieving, the abominable and murderers, and Adulterers,
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and adulterers, and murtherers, and idolaters, and whosoever loveth or maketh lies, even all the troupe of unhallowed creatures, who (as the Prophet speakes) doe cast farre from them the evill day, living wickedly, and dying impenitently.
and Adulterers, and murderers, and Idolaters, and whosoever loves or makes lies, even all the troop of unhallowed creatures, who (as the Prophet speaks) do cast Far from them the evil day, living wickedly, and dying impenitently.
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Oh, how fit is it therefore, that we should run from the odious sinck of our sins, whose loathsome steam have long prest the very Throne of God for revenge against us? & now at length,
O, how fit is it Therefore, that we should run from the odious sink of our Sins, whose loathsome steam have long pressed the very Throne of God for revenge against us? & now At length,
Which we may fitly consider, antecedently, and consequently, that is, in respect of the primitive, and subsequent things, necessary for the expressing of the forme of this Race.
Which we may fitly Consider, antecedently, and consequently, that is, in respect of the primitive, and subsequent things, necessary for the expressing of the Form of this Raze.
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for, how soone doth sinne by certaine steps and degrees come to an incurable height? Sinne at the first entrance is grave, heavie, troublesome and burdensome to the conscience, especially where there hath beene any good education:
for, how soon does sin by certain steps and Degrees come to an incurable height? Sin At the First Entrance is grave, heavy, troublesome and burdensome to the conscience, especially where there hath been any good education:
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or as those cruell Iewes which did desire and long to destroy the Apostle Paul: or as wicked Herodias, which did thirst to bee revenged of Iohn Baptist for reproving her abominable incest:
or as those cruel Iewes which did desire and long to destroy the Apostle Paul: or as wicked Herodias, which did thirst to be revenged of John Baptist for reproving her abominable Incest:
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Oh, this is a grievous estate, and even an incurable miserie, cursed by the holy Ghost, Woe to them that speake good of evill, woe to them that defend sinne and wickednesse:
O, this is a grievous estate, and even an incurable misery, cursed by the holy Ghost, Woe to them that speak good of evil, woe to them that defend sin and wickedness:
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Such was the condition of those rebellious Iewes spoken of by the Prophet, who being reproved for their Idolatrie, insolently replied in the defence of their wickednesse, Wee have followed strange gods,
Such was the condition of those rebellious Iewes spoken of by the Prophet, who being reproved for their Idolatry, insolently replied in the defence of their wickedness, we have followed strange God's,
Such were they, spoken of by the Psalmist, who arrogantly in the defence of their unhallowed speeches, proclaimed, With our tongue wee will prevaile (we will speake fraudulently, falsly and deceiptfully) our lips are ours (therefore wee may speake what we please) who is Lord over us? who shall controule us for that we speake? But stay sinne a while longer upon the soule,
Such were they, spoken of by the Psalmist, who arrogantly in the defence of their unhallowed Speeches, proclaimed, With our tongue we will prevail (we will speak fraudulently, falsely and deceitfully) our lips Are ours (Therefore we may speak what we please) who is Lord over us? who shall control us for that we speak? But stay sin a while longer upon the soul,
And thus wee see, if sinne bee but a while lodged upon the soule, oh how it hardens the heart? into what a grievous estate it brings it? Oh therefore, runne wee in due season,
And thus we see, if sin be but a while lodged upon the soul, o how it hardens the heart? into what a grievous estate it brings it? O Therefore, run we in due season,
An hard heart is that which is ungratefull to Gods benefits, disobedient to his counsells, made cruell by his judgements, dissolute by his allurements, unshamefast to filthinesse, fearlesse to perills, uncourteous in humane affaires, carelesse in things pertaining to God, forgetfull of things past, negligent in things present, improvident for things to come;
an hard heart is that which is ungrateful to God's benefits, disobedient to his Counsels, made cruel by his Judgments, dissolute by his allurements, unshamefast to filthiness, fearless to perils, uncourteous in humane affairs, careless in things pertaining to God, forgetful of things past, negligent in things present, improvident for things to come;
whilst grace is offered, before our hearts become hardned through the continuance in sinne? oh remember wee, what that bright shining light Iohn Baptist did proclaime,
while grace is offered, before our hearts become hardened through the Continuance in sin? o Remember we, what that bright shining Light John Baptist did proclaim,
but that rather for our wilfull and violent contempts of his compassionate love, he will leave us to the hardnesse of our hearts? Me thinks (beloved in Christ Iesus) wee should never forget that remarkable example set down by our Saviour in Saint Lukes Gospell;
but that rather for our wilful and violent contempts of his compassionate love, he will leave us to the hardness of our hearts? Me thinks (Beloved in christ Iesus) we should never forget that remarkable Exampl Set down by our Saviour in Saint Lukes Gospel;
there wee see was but one invitation, which being carelesly refused, oh behold the conclusion, the Master of the feast doth plainely witnesse, that none of those shall tast of his supper,
there we see was but one invitation, which being carelessly refused, o behold the conclusion, the Master of the feast does plainly witness, that none of those shall taste of his supper,
and contemptibly abused the time of Gods mercie and favour, it so exasperated him, that hee forbids the Prophet so much as to pray to doe that people good,
and contemptibly abused the time of God's mercy and favour, it so exasperated him, that he forbids the Prophet so much as to pray to do that people good,
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and doth plainely witnesse, that by this their pravitie, his love was so withdrawne from them, that though Moses and Samuel stood before him (those two religious servants, deare in his sight, that had obtained great matters from him,
and does plainly witness, that by this their pravity, his love was so withdrawn from them, that though Moses and Samuel stood before him (those two religious Servants, deer in his sighed, that had obtained great matters from him,
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If we looke into the prophecy of Zacharie, wee may there see that the Lord offered that people mercy, he seriously exhorted them to turne from their unhallowed courses, to execute judgement, to shew mercy and compassion every man to his brother, to oppresse no more the widow,
If we look into the prophecy of Zacharias, we may there see that the Lord offered that people mercy, he seriously exhorted them to turn from their unhallowed courses, to execute judgement, to show mercy and compassion every man to his brother, to oppress no more the widow,
But when they refused to hearken, when they pulled away the shoulder, and stopped their eares that they should not heare, when they made their hearts as an adamant stone,
But when they refused to harken, when they pulled away the shoulder, and stopped their ears that they should not hear, when they made their hearts as an adamant stone,
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so they cried and he would not heare, &c. Yea, wee cleerly see that when Christs mercy to Ierusalem was refused, who would have gathered them together as the Henne her Chickens, but they would not;
so they cried and he would not hear, etc. Yea, we clearly see that when Christ mercy to Ierusalem was refused, who would have gathered them together as the Hen her Chickens, but they would not;
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whose stubborn pertinacy, as it drew compassionate teares from his blessed eyes, so it provoked him to denounce a finall judgement against them, Behold, your habitation shall be left unto you desolate.
whose stubborn pertinacy, as it drew compassionate tears from his blessed eyes, so it provoked him to denounce a final judgement against them, Behold, your habitation shall be left unto you desolate.
therefore for evill thoughts the Lord cryes out against Hierusalem, How long shall thy wicked thoughts remaine within thee? & Salomon tels us, that evill thoughts they are an abomination to the Lord, they separate from his Majestie. And no marvell;
Therefore for evil thoughts the Lord cries out against Jerusalem, How long shall thy wicked thoughts remain within thee? & Solomon tells us, that evil thoughts they Are an abomination to the Lord, they separate from his Majesty. And no marvel;
for lodge an evill thought a while, and it begets delight, delight begets consent, consent begets action, action begets custome, custome begets hardnesse of heart,
for lodge an evil Thought a while, and it begets delight, delight begets consent, consent begets actium, actium begets custom, custom begets hardness of heart,
whilst grace is offered, before our hearts become hardned? And thus, Beloved, we see the scope of the first point, that primitively as the chiefe and principall, we be cautions to runne in due season.
while grace is offered, before our hearts become hardened? And thus, beloved, we see the scope of the First point, that primitively as the chief and principal, we be cautions to run in due season.
Oh how fervent was Eliah in this holy Race, when as to mainetaine the glory of God, the honour of his Name, and the reverence of his Worship, hee slew all the Priests of Baal, and was content to become as a banished man in the wildernesse!
O how fervent was Elijah in this holy Raze, when as to maintain the glory of God, the honour of his Name, and the Reverence of his Worship, he slew all the Priests of Baal, and was content to become as a banished man in the Wilderness!
Oh how fervent in this course was religious Phineas, when as jealous of the honour of the Lord, and to stay his revenging hand, he slew those idolatrous creatures, Zimri and Cozbi, adulterators of the Worship of the true God! How strongly fervent was godly Ioshua in this kinde,
O how fervent in this course was religious Phinehas, when as jealous of the honour of the Lord, and to stay his revenging hand, he slew those idolatrous creatures, Zimri and Cozbi, adulterators of the Worship of the true God! How strongly fervent was godly Ioshua in this kind,
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and sacrificed the Idoll-Priests upon the altars? But we may come to neerer times, where wee may behold the blessed Apostles so fervent in this kinde, that no threates,
and sacrificed the Idoll-Priests upon the Altars? But we may come to nearer times, where we may behold the blessed Apostles so fervent in this kind, that no Treats,
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And many instances might bee given of farre neerer times, wherein the Saints of God have beene so fervent in this Race, that no terrour, no death, no not the cruellest death could ever remove them from this holy Race.
And many instances might be given of Far nearer times, wherein the Saints of God have been so fervent in this Raze, that no terror, no death, no not the Cruellest death could ever remove them from this holy Raze.
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when for gaine or favour wee can bee content to intercourse with any, be they never so open Atheists, be they never so great enemies to Piety and Religion.
when for gain or favour we can be content to intercourse with any, be they never so open Atheists, be they never so great enemies to Piety and Religion.
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but for the glory of God, he emphatically proceedes, Doe not I hate them, oh Lord, that hate thee? doe not I earnestly contend with those that rise up against thee? I hate them with an unfained heart as if they were mine enemies. Oh holy and religious Prophet;
but for the glory of God, he emphatically proceeds, Do not I hate them, o Lord, that hate thee? do not I earnestly contend with those that rise up against thee? I hate them with an unfeigned heart as if they were mine enemies. O holy and religious Prophet;
we have to doe with prophane ones, strangely monstrous, which live as if there were no divine Power, which deride and scorne all Gods judgements, which have no feare of his sacred Majesty;
we have to do with profane ones, strangely monstrous, which live as if there were no divine Power, which deride and scorn all God's Judgments, which have no Fear of his sacred Majesty;
But what should I speake of these things? alas, obsequium amicos, veritas odium parit, they seeme to be of no value now a daies, that doe plainly and truly confront Sathans kingdome:
But what should I speak of these things? alas, obsequium amicos, veritas odium parit, they seem to be of no valve now a days, that do plainly and truly confront Satan's Kingdom:
unlesse they mixe it with some dramme of Schisme, or Papisme, or Parasitisme, or one foule drugge or another, seeking rather by policy to gaine favour,
unless they mix it with Some dram of Schism, or Papism, or Parasitism, or one foul drug or Another, seeking rather by policy to gain favour,
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and by new inventions vaine glory, than by sincerity to discharge a good conscience? Oh, such be our dangerous times, such itching eares, such inconstant mindes, such vertiginous affections our age affords.
and by new Inventions vain glory, than by sincerity to discharge a good conscience? O, such be our dangerous times, such itching ears, such inconstant minds, such vertiginous affections our age affords.
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Can men gather grapes of thornes, or figs of thistles? alas, what sweetnesse in Sepulchers? what certaintie in Camelions? what confidence in Syrens? But let all those (beloved in Christ Iesus) that hope for a Crowne of immortall glory:
Can men gather grapes of thorns, or figs of thistles? alas, what sweetness in Sepulchers? what certainty in Chameleons? what confidence in Sire's? But let all those (Beloved in christ Iesus) that hope for a Crown of immortal glory:
as obedient to his truth, so pure and constant in their affections, that in the fervent resolution of their hearts, they may say with the blessed Apostle, That neither death, nor life, nor Angells, nor principalities,
as obedient to his truth, so pure and constant in their affections, that in the fervent resolution of their hearts, they may say with the blessed Apostle, That neither death, nor life, nor Angels, nor principalities,
nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate them from the love of God which is in Christ Iesus our Lord.
nor Powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate them from the love of God which is in christ Iesus our Lord.
And thus wee see, Beloved, that as the first subsequent thing necessary in the forme of this Race, we must runne fervently, with an earnest zeale and resolution.
And thus we see, beloved, that as the First subsequent thing necessary in the Form of this Raze, we must run fervently, with an earnest zeal and resolution.
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for sinne is so heavie a weight it utterly overthrowes this spirituall Race. Oh, this made Cain despaire, and Iudas to lay violent hands upon himselfe;
for sin is so heavy a weight it utterly overthrows this spiritual Raze. O, this made Cain despair, and Iudas to lay violent hands upon himself;
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yea so heavie a burthen is sinne (though the world understand it not) that it made blessed David himselfe cry out, Mine iniquities (saith he) are gone over my head,
yea so heavy a burden is sin (though the world understand it not) that it made blessed David himself cry out, Mine iniquities (Says he) Are gone over my head,
Oh man that I am, wearied with continuall sightings, who shall deliver mee from the body of this death? Therefore that wee may runne speedily in this holy Race, wee must endeavour to become inwardly emptied, daily lessening the heavie weight and burthen of our sinnes, else wee shall never so run as to obtaine.
O man that I am, wearied with continual sightings, who shall deliver me from the body of this death? Therefore that we may run speedily in this holy Raze, we must endeavour to become inwardly emptied, daily lessening the heavy weight and burden of our Sins, Else we shall never so run as to obtain.
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Now these thus affected (or rather infected) whither tend all their passages? what is their daily labour? why to enlarge themselves to get the earth in possession, to make their yongsters gallants of this age, whom wee may often see to consume prodigally, what their parents did get miserably.
Now these thus affected (or rather infected) whither tend all their passages? what is their daily labour? why to enlarge themselves to get the earth in possession, to make their youngsters gallants of this age, whom we may often see to consume prodigally, what their Parents did get miserably.
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untill they become disburthened of these terrene prosecutions. Wee may see in Matthewes Gospell, that that yongue man would faine have followed Christ,
until they become disburdened of these terrene prosecutions. we may see in Matthew Gospel, that that yongue man would feign have followed christ,
Saint Paul doth tell us, that Demas began this Race, hee gave his name to Christ, he was an associate of the Apostles, hee followed him in his travells,
Saint Paul does tell us, that Demas began this Raze, he gave his name to christ, he was an associate of the Apostles, he followed him in his travels,
and Christ in their mouthes, but the world in their hearts, that unlesse they runne this holy Race, disburthened of terrene prosecutions, they shall never runne so speedily as to obtaine, that is, a heavenly and a glorious Kingdome.
and christ in their mouths, but the world in their hearts, that unless they run this holy Raze, disburdened of terrene prosecutions, they shall never run so speedily as to obtain, that is, a heavenly and a glorious Kingdom.
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Thus we see, that as the second subsequent thing necessary in this Race wee must runne festinanter, speedily, inwardly emptied of sinne, outwardly disburthened of terrene prosecutions.
Thus we see, that as the second subsequent thing necessary in this Raze we must run Festinanter, speedily, inwardly emptied of sin, outwardly disburdened of terrene prosecutions.
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Oh how rough a way did good Eliah meet withall, when hee was so wearied in the passage of this Race, that hee vehemently desired an end of his daies, crying out unto God, Oh tis now enough, oh Lord take my soule, I am no better than my Fathers.
O how rough a Way did good Elijah meet withal, when he was so wearied in the passage of this Raze, that he vehemently desired an end of his days, crying out unto God, O this now enough, o Lord take my soul, I am no better than my Father's.
Oh how rockie was that passage that Ionah meet withall in this Race, when he was so perplexed that he ernestly intreated the Lord to take his life from him, concluding it was better for him to dye than to live? Oh how stormy and full of bitternesse was that passage wherein the Prophet Ieremy was so wearied, that he was forced into those deepe imprecations, Cursed be the day wherein I was borne, cursed be the man that shewed my Father, a man child is borne unto thee;
O how rocky was that passage that Jonah meet withal in this Raze, when he was so perplexed that he earnestly entreated the Lord to take his life from him, concluding it was better for him to die than to live? O how stormy and full of bitterness was that passage wherein the Prophet Ieremy was so wearied, that he was forced into those deep imprecations, Cursed be the day wherein I was born, cursed be the man that showed my Father, a man child is born unto thee;
Oh how great a neede was here of patience, as an anchor, to withstand the fury of this tempest? But most remarkable is that worthy example of Iob; Oh how many rockes did he meete withall, fiercely affronting him in this holy Race? all his goods taken from him, all his children slaine in a moment, his very wife offensive to him, his servants rebellious, his vitall and spirituall powers disturbed, his body disastered from the crowne of the head unto the soale of the foote,
O how great a need was Here of patience, as an anchor, to withstand the fury of this tempest? But most remarkable is that worthy Exampl of Job; O how many Rocks did he meet withal, fiercely affronting him in this holy Raze? all his goods taken from him, all his children slain in a moment, his very wife offensive to him, his Servants rebellious, his vital and spiritual Powers disturbed, his body disastered from the crown of the head unto the Soale of the foot,
but how climbes hee these? why patience, the attending handmaid of a lively faith, becomes his stay and strong support, which made him thus to conclude amidst his many miseries, I am sure that my Redemer liveth,
but how climbs he these? why patience, the attending handmaid of a lively faith, becomes his stay and strong support, which made him thus to conclude amid his many misery's, I am sure that my Redeemer lives,
yet I shall see God in my flesh, I shall behold him in me, mine eies shall see him, and none other, &c. In a word, many are the rockes, and sinister the passages, hindering and perplexing the Saints of God in this holy Race:
yet I shall see God in my Flesh, I shall behold him in me, mine eyes shall see him, and none other, etc. In a word, many Are the Rocks, and sinister the passages, hindering and perplexing the Saints of God in this holy Raze:
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for as the holy Ghost speakes, Many are the tribulations of the righteous (but here is the comfort, to settle in their soules the patient induring of them) the Lord will deliver them out of all.
for as the holy Ghost speaks, Many Are the tribulations of the righteous (but Here is the Comfort, to settle in their Souls the patient enduring of them) the Lord will deliver them out of all.
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they will, as David speakes, flourish like the Palme tree; (no pressures shall totally suppresse them) but they will grow as the Cedar in Lebanon (that is, strongly and perseveringly) they will bring forth fruit in their age:
they will, as David speaks, flourish like the Palm tree; (no pressures shall totally suppress them) but they will grow as the Cedar in Lebanon (that is, strongly and perseveringly) they will bring forth fruit in their age:
Let therefore Ismaell scoffe and contemne never so much, Isaack will persist in piety and godlinesse, let prophane Michol disdaine at blessed David, yet hee will dance before the Arke of the Lord, to shew his humility, fervency,
Let Therefore Ishmael scoff and contemn never so much, Isaac will persist in piety and godliness, let profane Michal disdain At blessed David, yet he will dance before the Ark of the Lord, to show his humility, fervency,
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Let cruell Nebuchad-nezzar prepare an oven made seven times hoter than ordinary custome, to consume Shadrach, Meshach, and Abednego, yet they will never be withdrawne,
Let cruel Nebuchadnezzar prepare an oven made seven times hotter than ordinary custom, to consume Shadrach, Meshach, and Abednego, yet they will never be withdrawn,
for they will still say with holy David, The Lord is our portion, hee will maintaine our lot, our lines are fallen unto us in a pleasant place, wee have a goodly heritage.
for they will still say with holy David, The Lord is our portion, he will maintain our lot, our lines Are fallen unto us in a pleasant place, we have a goodly heritage.
The which heavenly wisdome, that wee may run so perseveringly as to obtaine that glorious rest, the eternall Father be pleased plentifully to afford unto us,
The which heavenly Wisdom, that we may run so perseveringly as to obtain that glorious rest, the Eternal Father be pleased plentifully to afford unto us,
Esa. 59.2. This separation is not the least punishment that shall befall the wicked: for if Absolom did desire rather to die, than not to behold the face of his father David, what great dolour shall it be to the wicked, that they shall be separated from the presence of God, and all the godly for ever? Chrysost. concludes, that omnes poena non sunt illi poena comparari, all punishments are not to be compared to it.
Isaiah 59.2. This separation is not the least punishment that shall befall the wicked: for if Absalom did desire rather to die, than not to behold the face of his father David, what great dolour shall it be to the wicked, that they shall be separated from the presence of God, and all the godly for ever? Chrysostom concludes, that omnes poena non sunt illi poena comparari, all punishments Are not to be compared to it.
Aug. in Ps 99. Inter malos boni gemunt, sic ut grana inter paleas, sicut lilium inter spinas. Bern. Heu mihi, quia undique mihi pericula, undique mihi bella, undique mihi tela volant, un•ique tentamenta, quocunque me vertor nulla securitas.
Aug. in Ps 99. Inter Malos boni gemount, sic ut grana inter paleas, sicut lilium inter spinas. Bern. Heu mihi, quia undique mihi pericula, undique mihi Bella, undique mihi Tela volant, un•ique tentamenta, quocunque me vertor nulla securitas.
NONLATINALPHABET, or common sense is so offended in those troubled with Phrensie, that they cannot rightly judge of the nature of any thing, as Arist. doth witnesse, lib. 3 de anim. cap. 2. Helcot in Lib. Sap. Peccator quanto pejor tanto minus se reputat peccatorem. Prov. 18.3. 1. Sam. 15.32.
, or Common sense is so offended in those troubled with Frenzy, that they cannot rightly judge of the nature of any thing, as Arist. does witness, lib. 3 de anim. cap. 2. Helcot in Lib. Sap. Peccator quanto pejor tanto minus se reputat peccatorem. Curae 18.3. 1. Sam. 15.32.
The reason of usual Laughter in such as are distracted, is, because the phantasie of such doe continually erre in the judgement of the object, so that they cannot discern betweene matter of joy and matter of sorrow: now it is cleere, where there is no judgement, there can bee no distinction or discretion of objects: and humane nature is rather carried to laughter than to sorrow, especially where the disease is not of melancholie, very fierce and servent, for man is naturally animal visibile, a creature apt to laugh, albeit the temperament of the humours doe often hinder the production thereof, and makes them become NONLATINALPHABET, as Crassus and Heraclitus, which were seldome seene to laugh.
The reason of usual Laughter in such as Are distracted, is, Because the fantasy of such do continually err in the judgement of the Object, so that they cannot discern between matter of joy and matter of sorrow: now it is clear, where there is no judgement, there can be no distinction or discretion of objects: and humane nature is rather carried to laughter than to sorrow, especially where the disease is not of melancholy, very fierce and servient, for man is naturally animal visibile, a creature apt to laugh, albeit the temperament of the humours do often hinder the production thereof, and makes them become, as Crassus and Heraclitus, which were seldom seen to laugh.
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NONLATINALPHABET, c•leritas ad nequitiam. NONLATINALPHABET malignè diligens. Such, amongst other of this time, seeme those to be (in the Romish iudgement) that plotted that horrid stratagem, the powder-treason.
, c•leritas ad nequitiam. malignè Diligens. Such, among other of this time, seem those to be (in the Romish judgement) that plotted that horrid stratagem, the Powder treason.
The proposition considered separatively, is categoricall; considered as it is connexive and knit together by conjunctions, it may be said to be hypotheticall, that is, materially.
The proposition considered separatively, is categorical; considered as it is connexive and knit together by conjunctions, it may be said to be hypothetical, that is, materially.
Bern. sup. Cant. Serm. 36. Sunt qui scire volunt eo sine tantum ut sciant, & turpis curiositas est: & sunt qui scire volunt, ut sciantur ipsi, & turpis vanitas est; qui prosecto non evadent substannantem Satyricum: scire tuum nil est, nisi te scire, hoc sciat alter. Per. Sat. 1. Nazianz NONLATINALPHABET. Arist. in primis metaphys. ter•. NONLATINALPHABET. 1. Cor. 8.1. Arist. 5. ethic, 3 cap. Varia•ū rerum scientia sine morum cultura, & honestatis, nil aliud est quam gladius in manu hominis suriosi. Mat. 13.13. Esa. 6.9, 10.
Bern. sup. Cant Sermon 36. Sunt qui Scire volunt eo sine Tantum ut sciant, & Shameful curiositas est: & sunt qui Scire volunt, ut sciantur ipsi, & Shameful vanitas est; qui prosecto non evadent substannantem Satyricum: Scire tuum nil est, nisi te Scire, hoc sciat altar. Per. Sat. 1. Nazianz. Arist. in Primis Metaphys. ter•.. 1. Cor. 8.1. Arist. 5. ethic, 3 cap. Varia•ū rerum scientia sine morum cultura, & honestatis, nil Aliud est quam gladius in manu hominis suriosi. Mathew 13.13. Isaiah 6.9, 10.
Faith the form of Iustificatiō, and therfore it is cleere that God seeth sin in the justified notwithstanding justification, and doth often punish them for their sinnes, as the Scriptures plainly witnes, that is, correctively, though not vindicatively. And whereas some are so nice that they will not have the afflictions that are imposed upon Gods children to be called punishments: herein they (at least) much forget themselves; for they seeke to pull away the genus from the species, for the word punish is the genus, and respects any affliction whatsoever: correction is the species or determinate kinde, shewing it is a punishment for amendment, and to bring them to Christ. So in like maner revenge may be said to be the species of the punishment inflicted upon the pertinacious wicked, as proceeding wholly from the wrath of God against their sinnes. Now it is a cleere rule that the genus and the species have a mutuall relation, that that which may be spoken of the one may be spoken of the other, and therefore the corrections imposed upon Gods children may truly be called punishments. Nor doth this distinction or difference of the species take away or destroy the unitie of the genus, as it is obiected, for these rules are cleare, that distinctio specierum non tollit unitatem generis: againe, perficitur genus determinations oppositarum, differentiarum.
Faith the from of Justification, and Therefore it is clear that God sees since in the justified notwithstanding justification, and does often Punish them for their Sins, as the Scriptures plainly witness, that is, correctively, though not vindicatively. And whereas Some Are so Nicaenae that they will not have the afflictions that Are imposed upon God's children to be called punishments: herein they (At least) much forget themselves; for they seek to pull away the genus from the species, for the word Punish is the genus, and respects any affliction whatsoever: correction is the species or determinate kind, showing it is a punishment for amendment, and to bring them to christ. So in like manner revenge may be said to be the species of the punishment inflicted upon the pertinacious wicked, as proceeding wholly from the wrath of God against their Sins. Now it is a clear Rule that the genus and the species have a mutual Relation, that that which may be spoken of the one may be spoken of the other, and Therefore the corrections imposed upon God's children may truly be called punishments. Nor does this distinction or difference of the species take away or destroy the unity of the genus, as it is objected, for these rules Are clear, that Distinction specierum non Tollit unitatem Generis: again, perficitur genus determinations oppositarum, differentiarum.
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Luke 23.12. Aug. in Psal. 36 Conc. 2. Injusti vix se patiuntur &c: tunc autem secum concordant, quum in perniciem iusti conspirant: non quia se amant, sed quia cum qui amandus erat simul oderunt. Psal. 129.2 3 4
Luke 23.12. Aug. in Psalm 36 Conc 2. Unjust vix se patiuntur etc.: tunc autem secum concordant, Whom in perniciem Justi conspirant: non quia se amant, sed quia cum qui Amandus erat simul oderunt. Psalm 129.2 3 4
Tert. in lib. suo de patientia, Fidem munit, pacem gubernat, humilitatem instru•t, poenitentiam expectat, exhomologesin assignat, carnem regit, spiritum servat, linguam fraeuat, manum continet, tentationes inculcat (id est, conculcat) scandala pellit, martyria consummat, pauperem consolatur, divitō temperat, infirmum non extendit, valentem non consumit, fidelem delectat, gentilem invitat, servum Domino, Dominum Deo commendat, &c. Cypr. in lib. de bono patientiae. Late patet patienciae virtus & ubertas ejus & largitas de unius quidem nominis fonte proficiscitur, sed exunda• tibus venis, per multa gloriarum itinera diffunditur, nec proficere aliquid in actibus nostris potest ad consummandam laudem nisi inde consummationis accipiat firmitatem. Pationtia est quae nos Deo & dommendat. & servat, ipsa est quae •ra• temperat, quae linguam fraenat, mentem gubernat, pacem custodit, disciplinam regit, libidinis impetum frangit, &c.
Tert in lib. Sue de patientia, Fidem munit, pacem Governor, humilitatem instru•t, poenitentiam Expects, exhomologesin assignat, Carnem regit, spiritum Servant, Linguam fraeuat, manum Continet, temptations inculcat (id est, conculcat) Scandal pellit, Martyrs consummate, pauperem consolatur, diviton temperate, Infirmum non extendit, valentem non consumit, Fidelium delectat, gentilem invitat, servum Domino, Dominum God commendat, etc. Cyprus in lib. de Bono patientiae. Late patet patienciae virtus & ubertas His & largitas de unius quidem Nominis Fonte proficiscitur, sed exunda• tibus venis, per Multa gloriarum itinera diffunditur, nec proficere Aliquid in actibus nostris potest ad consummandam Laudem nisi inde consummationis Accept firmitatem. Pationtia est Quae nos God & dommendat. & Servant, ipsa est Quae •ra• temperate, Quae Linguam fraenat, mentem Governor, pacem Custodit, Disciplinam regit, libidinis Impetum Frangit, etc.
Iohn 17.20. The prayer of our Saviour Christ, spoken of, Luk 22.32. is as well to be understood of all the faithfull as of Peter. So Aug. Tom. 7. de corrept. & grat. Luk 6.48.
John 17.20. The prayer of our Saviour christ, spoken of, Luk 22.32. is as well to be understood of all the faithful as of Peter. So Aug. Tom. 7. de corrept. & great. Luk 6.48.
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1 Iohn 3.9. The sinnes of the regenerate never committed with a full consent, or plenall swinge of will, but are eyther sinnes of ignorance or sinnes of infirmitie and frailtie: they delight not in sinne, but doe hate it; they continue not in sin without repentance, but doe weepe and mourn for it. Rom. 7.15. &c.
1 John 3.9. The Sins of the regenerate never committed with a full consent, or plenal swinge of will, but Are either Sins of ignorance or Sins of infirmity and frailty: they delight not in sin, but do hate it; they continue not in since without Repentance, but do weep and mourn for it. Rom. 7.15. etc.
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Est in nobis per Dei gratiā in bono recipiendo & perseveranter tenendo, non solum posse quod velinus, vetum etiam velle quod possumus Aug. Tom. 7. de correp. & grat. cap. 12. col. 1342. Nunc vero sanctis in regnum Dei, per gratiam Del praedestinatis, non tantum tale adjutorium perseverantiae datur (scilicet, ut possint perseverare, si velint; sicut datum fuit Ad•) sed tale ut •is porseverantia ipsa donctur. August, Tom. praed. Colum. 1343.
Est in nobis per Dei gratiam in Bono recipiendo & Perseveranter tenendo, non solum posse quod velinus, vetum etiam velle quod possumus Aug. Tom. 7. de Correct. & great. cap. 12. col. 1342. Nunc vero sanctis in Kingdom Dei, per gratiam Del predestinates, non Tantum tale Adjutorium perseverantiae datur (scilicet, ut possint perseverare, si velint; sicut datum fuit Ad•) said tale ut •is porseverantia ipsa donctur. August, Tom. Praed. Colum. 1343.
We are justified by Christs righteousnesse, not subjectively but effectively, not materially as inherent within us, but relatively and by way of imputation, God in his mercie reputing it to every beleever, as his owne proper righteousnesse; wherfore when the Scriptures in any place expresse the Saints of God to be just or justified, the meaning is not that they have no sinne, but that it is not imputed: for the materiall or blot of sinne remaines in some measure in the best of Gods children during their whole life in this world, as the Scriptures plainly witnesse; onely it is taken away in respect of the formall thereof, that is, in respect of the guilt thereof and the vindictive punishment.
We Are justified by Christ righteousness, not subjectively but effectively, not materially as inherent within us, but relatively and by Way of imputation, God in his mercy reputing it to every believer, as his own proper righteousness; Wherefore when the Scriptures in any place express the Saints of God to be just or justified, the meaning is not that they have no sin, but that it is not imputed: for the material or blot of sin remains in Some measure in the best of God's children during their Whole life in this world, as the Scriptures plainly witness; only it is taken away in respect of the formal thereof, that is, in respect of the guilt thereof and the vindictive punishment.
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In regard of divers respects God may be said to be just in a fourefold manner: Vt liber Dominus, Vt Deus omnium, Vt Deus & Pater electorū. Vt omnium Iudex. As a free Lord, as the God of all, as the God and Father of the elect, as the Iudge of all.
In regard of diverse respects God may be said to be just in a fourfold manner: Vt liber Dominus, Vt Deus omnium, Vt Deus & Pater electorū. Vt omnium Judge. As a free Lord, as the God of all, as the God and Father of the elect, as the Judge of all.
Anaxag. NONLATINALPHABET, It is God that disposeth and worketh all things. To which purpose also speakes Orpheus, Sophocles, Pythagonas with divers others. Phocylides. NONLATINALPHABET, the soule is immortall, never waxing old, liveth ever. The Chaldaean precept: NONLATINALPHABET. Phocylid. NONLATINALPHABET. Hierocles. NONLATINALPHABET &c. Plat. in Gorgia. & Virg. Aeneid. 6. And D•aco a Heathen man so farre discerned this judiciarie justice, that he appointed death for all sinnes, the light of Nature teaching him that sinne deserved death. Rom. 2.15.
Anaxag., It is God that Disposeth and works all things. To which purpose also speaks Orpheus, Sophocles, Pythagonas with diverse Others. Phocylides., the soul is immortal, never waxing old, lives ever. The Chaldaean precept:. Phocylides.. Hierocles. etc. Plat. in Georgia. & Virg Aeneid. 6. And D•aco a Heathen man so Far discerned this judiciary Justice, that he appointed death for all Sins, the Light of Nature teaching him that sin deserved death. Rom. 2.15.
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And Hercules after he had slaine his wife and children, became so perplexed in conscience, that in the horror of it he concluded, Nemo pollutojqueat animo mederi none of a polluted conscience can be cured. And Aristotle was able to say of the wicked in the 9. of his Ethicks NONLATINALPHABET. Zeph. 3.5.
And Hercules After he had slain his wife and children, became so perplexed in conscience, that in the horror of it he concluded, Nemo pollutojqueat animo mederi none of a polluted conscience can be cured. And Aristotle was able to say of the wicked in the 9. of his Ethics. Zephaniah 3.5.
Aug. in Ps. Adulantium linguae alligant animas in peccatis. Ezech 13.22. Indulgence is so great an evill, that Antisthenes was wont to say, NONLATINALPHABET, It is better to fall among ravening Crowes, than among flatterers.
Aug. in Ps. Adulantium linguae alligant animas in peccatis. Ezekiel 13.22. Indulgence is so great an evil, that Antisthenes was wont to say,, It is better to fallen among ravening Crows, than among Flatterers.
De male quaesitis, non gaudet tertius haeres. The goods which were ill gotten by the Syre, are seldome seene to last to the third heyre. Ier. 22.19. Ver. 24.25. Iob 20.26.
De male Quaesitis, non Gadet tertius haeres. The goods which were ill got by the Sire, Are seldom seen to last to the third heir. Jeremiah 22.19. Ver. 24.25. Job 20.26.
1. Pet. 4.4. One beaten to death for refusing and distasting excesse in drinking, & by using some interceptive speech in their obscene passages. 1. Sam. 2.31.
1. Pet. 4.4. One beaten to death for refusing and distasting excess in drinking, & by using Some interceptive speech in their obscene passages. 1. Sam. 2.31.
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Bern. Mihi non licet tacere cui ex officio incumbit peccantes arguere. Ezech. 33. Isidor. de summo bono, cap. 36. Si cos •ut ignorantes non rudiant, aut peccantes non arguant. Chrysost. super matth. in opere. impers. hom. 31. Sacerdos est populo, sicut radix in arbore & sicut stomachus in corpore, &c.
Bern. Mihi non licet tacere cui ex Officio incumbit peccantes arguere. Ezekiel 33. Isidore. the Summo Bono, cap. 36. Si cos •ut Ignorance non rudiant, Or peccantes non Arguant. Chrysostom super Matthew. in Opere. impers. hom. 31. Sacerdos est populo, sicut radix in arbore & sicut stomachus in corpore, etc.
Ambr. de Abrahae, c 6. & l. 5. in Lucam. Vir justus magnus murus patriae illius nos fides servat, justitia ab excidio defendit. Amb. sup. Psal. Iudicet ille, qui ad pronunciandum nullo odio, nulla offensione, nulla levitate ducatur.
Ambrose de Abraham, c 6. & l. 5. in Luke. Vir justus magnus Murus patriae Illius nos fides Servant, justitia ab excidio defendit. Ambassadors sup. Psalm Iudicet Isle, qui ad pronunciandum nullo odio, nulla offension, nulla levitate ducatur.
Amb. sup. Psal. & sic exprimitur in Can. 3. qu. 7. Iudicet ille de alterius errore qui non habet quod in seipso condemnet: judicet ille qui non agit eadē quae in alio putaverit punienda, ne cum de alio judicat, in se ferat sententiam. Rom. 2.3. Gen. 18.25.
Ambassadors sup. Psalm & sic exprimitur in Can. 3. queen. 7. Iudicet Isle de alterius Error qui non habet quod in Seipso condemnet: judicet Isle qui non agit Same Quae in Alio putaverit punienda, ne cum de Alio judicat, in se ferat sententiam. Rom. 2.3. Gen. 18.25.
Phocyl. NONLATINALPHABET: Postellus, cap. 4. AEsc. in Timarchum. & Sigon. l. 3. They used to give judgemēt not so much by the words of the pleaders, or the witnesses, as by that conscience which they perceived of the matter in the hearing of it. A worthy course. Cicero. 3 o•fic. Heraclides de Tenne. Extat haec Lex apud Damasc. hisce verbis. NONLATINALPHABET. Psal. 82.1, 2. Senec. Si accusasse sufficit, quis innocens erit?
Phocyl.: Postellus, cap. 4. AEsc. in Timarchum. & Sigon. l. 3. They used to give judgement not so much by the words of the pleaders, or the Witnesses, as by that conscience which they perceived of the matter in the hearing of it. A worthy course. Cicero. 3 o•fic. Heraclides the Tenne. Extat haec Lex apud Damascus hisce verbis.. Psalm 82.1, 2. Seneca Si accusasse sufficit, quis Innocent erit?
Lawyers ought not to pleade those causes which in their owne consciences they know to be naught and impious, for it is a thing odious thus to have NONLATINALPHABET a tongue and a tongue, that is, so basely mercenary, as for rewards to speake any thing.
Lawyers ought not to plead those Causes which in their own Consciences they know to be nought and impious, for it is a thing odious thus to have a tongue and a tongue, that is, so basely mercenary, as for rewards to speak any thing.
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2. Tim. 4.2. That there is little or no use of Preaching, people being converted, is a pernicious drug of Anabaptisme, for they affirme, as it appeareth by their writings & Faith they publish, Conclus. 60.61.62.63. That the new creature, which is begotten of God, needeth not the outward Scriptures, creatures or ordinances of the Church to support him, but is above them; by which is excluded that principall ordinance the preaching of the Word, and is cleane contrary to S. Peter, who biddeth us to desire the sincere milke of the word that we may grow therby. 1. Pet. 2
2. Tim. 4.2. That there is little or no use of Preaching, people being converted, is a pernicious drug of Anabaptism, for they affirm, as it appears by their writings & Faith they publish, Conclusion. 60.61.62.63. That the new creature, which is begotten of God, needs not the outward Scriptures, creatures or ordinances of the Church to support him, but is above them; by which is excluded that principal Ordinance the preaching of the Word, and is clean contrary to S. Peter, who bids us to desire the sincere milk of the word that we may grow thereby. 1. Pet. 2
Psal. 119.59. Bern. Ve mihi misero cum venerit dies judicii & aperti erunt libri in quibus omnes actiones meae, & cogitationes, praesente Domino, recitabuntur, tunc demisso capite pro confusione conscientiae, stabo trepidus, & anxius, utpote commemorans commissa scelerorū meorum, cum dicetur de me, ecce homo & opera ejus.
Psalm 119.59. Bern. We mihi misero cum venerit dies Judicii & Openly erunt Libri in quibus omnes actiones meae, & Cogitations, present Domino, recitabuntur, tunc demisso capite Pro confusion conscientiae, Stabo trepidus, & Anxious, utpote commemorans Commissa scelerorū meorum, cum dicetur de me, ecce homo & opera His.
The Apostles gave way for a time to legall ceremonies, & indulged both Iew and Gentile for edification sake, not with an opinion of necessity, but that by this indulgence they might the better win them to the truth of the Gospell, lest contrary to our Saviours example they should have quenched the smoking flax, and broken the bruised reed. Act. 16.3. Gal. 2.3. Rom. 14.19. Gal. 4 10, 11. 1. Tim 4.1.3.
The Apostles gave Way for a time to Legal ceremonies, & indulged both Iew and Gentile for edification sake, not with an opinion of necessity, but that by this indulgence they might the better win them to the truth of the Gospel, lest contrary to our Saviors Exampl they should have quenched the smoking flax, and broken the Bruised reed. Act. 16.3. Gal. 2.3. Rom. 14.19. Gal. 4 10, 11. 1. Tim 4.1.3.
Nil Deo immediate in seipso opponatur contrariè vel privative. (Impius) omnino vellet Deum peccata sua aut vindicare non posse, aut nolle aut ea nescire Bern. Serm. 3. de resurrect. Dom.
Nil God immediate in Seipso opponatur contrariè vel privative. (Impius) Omnino vellet God Peccata sua Or vindicare non posse, Or nolle Or ea Not know Bern. Sermon 3. the resurrect. Dom.
Peccatum non est infinitum in genere morali, ut est malum hominis, sed ut est malum avertens ab infinito bono. Peccatum contra Deum commissum quandam habet infinitatem ex infinitate divinae Majestatis; tanto enim offensa est gravior, quanto major est ille in quem delinquitur. Aquinas.
Peccatum non est infinitum in genere Morality, ut est malum hominis, sed ut est malum avertens ab Infinite Bono. Peccatum contra God Commit quandam habet infinitatem ex infinitate Divinae Majestatis; tanto enim offensa est Graver, quanto Major est Isle in Whom delinquitur. Aquinas.
The divers staires or steps of sinne. 1. Grave. There is even in evill, as Aquinas speaks Ordo ab imperfecto ad persectum. 2. Step. Leve, light. 3. Step. Delectabile, delightfull. Prov. 2.14.
The diverse stairs or steps of sin. 1. Grave. There is even in evil, as Aquinas speaks Ordo ab imperfecto ad persectum. 2. Step. Leave, Light. 3. Step. Delectabile, delightful. Curae 2.14.
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Or as those greedy Carnalists that did long to have the new Moone past, and the Sabbath to be gone, that they might by a small Ephah, and false deceitfull weights, devours and swallow up the poore.
Or as those greedy Carnalists that did long to have the new Moon past, and the Sabbath to be gone, that they might by a small Ephah, and false deceitful weights, devours and swallow up the poor.
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Luke 16.13. Gregorie. Nil laboriosius, quàm terrenis desideriis aestuare. Aug. in Psal. 122. Qui majora cupit, &c. Ad hoc accesserunt divitiae, ut egestas cresceret. Aug. in Psal. 137. Avaris ipsa foecunditas molesta est. Aug. in Psal. 29. Timoribus cruciantur, tristitia contabescunt. An insatiable worldling carrieth alwaies a kinde of hell about him in his conscience.
Luke 16.13. Gregory. Nil laboriosius, quàm terrenis Desiderius aestuare. Aug. in Psalm 122. Qui marjoram Cupit, etc. Ad hoc accesserunt divitiae, ut egestas cresceret. Aug. in Psalm 137. Avaris ipsa foecunditas molesta est. Aug. in Psalm 29. Timoribus cruciantur, Tristitia contabescunt. an insatiable worldling Carrieth always a kind of hell about him in his conscience.
These are hardly removed from the outward act of these sinnes, much lesse from the inward affection of them, and therefore are far from the integrity of restitution.
These Are hardly removed from the outward act of these Sins, much less from the inward affection of them, and Therefore Are Far from the integrity of restitution.
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Alciat. in Epig. Nititur in pondus Palma, & consurgit in altum, Quo magis & premitur, hoc mage, tollit onus. The Palme tree strives against (all) weight, and riseth up on hie, The more tis prest, so much the more to yeeld it doth denie.
Alciat. in Epigram Nititur in pondus Palma, & consurgit in altum, Quo magis & premitur, hoc mage, Tollit onus. The Palm tree strives against (all) weight, and Riseth up on high, The more this pressed, so much the more to yield it does deny.
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The faithfull are compared to the Cedar, because of the validious induring nature thereof, as not being subject to rottennesse, or to be worne out with age. Plin. lib. 13. Psal. 92.12. Psal. 84.7. Gen, 21.9. 2. Sam. 6.16.22 ▪ 1. Kin. 19.2.14. Dan. 3.19. Psal. 16.5.6.
The faithful Are compared to the Cedar, Because of the validious enduring nature thereof, as not being Subject to rottenness, or to be worn out with age. Pliny lib. 13. Psalm 92.12. Psalm 84.7. Gen, 21.9. 2. Sam. 6.16.22 ▪ 1. Kin. 19.2.14. Dan. 3.19. Psalm 16.5.6.
