Two sermons preached at Paules-Crosse London The one November 21. the other Aprill 15. 1627. By Robert Saunderson, Bachelour in Divinitie, and sometimes Fellow of Lincolne Colledge in Oxford.
there are elsewhere in the Scriptures more full, scarce any where more plaine predictions, then in this passage of Saint PAVL, whereof my Text is a part.
there Are elsewhere in the Scriptures more full, scarce any where more plain predictions, then in this passage of Saint PAUL, whereof my Text is a part.
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[ Now the Spirit speaketh expressely, that in the later times some shall depart from the Faith, giuing heed to seducing Spirits, and doctrines of Deuils.
[ Now the Spirit speaks expressly, that in the later times Some shall depart from the Faith, giving heed to seducing Spirits, and doctrines of Devils.
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] The Qualitie of the Doctors foretold, Vers. 2. Lyars, Hypocriticall, vnconscionable; [ Speaking lyes in Hypocrisie, hauing their Consciences seared with a hot jron.
] The Quality of the Doctors foretold, Vers. 2. Liars, Hypocritical, unconscionable; [ Speaking lies in Hypocrisy, having their Consciences seared with a hight iron.
whereof he maketh choyse, not as being simply the worst of all the rest, (though bad enough) but as being more easily discernable then most of the rest, viz. a Prohibition of Marriage, and an Injunction of abstinence from certaine Meates. Which particulars, being so agreeable to the present Tenets of the Romish Synagogue, doe giue euen of themselues alone, a strong suspition, that there is the seate of Antichrist. But joyned vnto the other Prophecies of St. Paul, and St. Iohn, in other places, make it so vnquestionable:
whereof he makes choice, not as being simply the worst of all the rest, (though bad enough) but as being more Easily discernible then most of the rest, viz. a Prohibition of Marriage, and an Injunction of abstinence from certain Meats. Which particulars, being so agreeable to the present Tenets of the Romish Synagogue, do give even of themselves alone, a strong suspicion, that there is the seat of Antichrist. But joined unto the other Prophecies of Saint Paul, and Saint John, in other places, make it so unquestionable:
that they who will needes bee so vnreasonably charitable, as to thinke the Pope is not Antichrist, may at the least wonder, (as one saith well) by what strange chance it fell out, that these Apostles should draw the picture of Antichrist in euery point and limbe,
that they who will needs be so unreasonably charitable, as to think the Pope is not Antichrist, may At the least wonder, (as one Says well) by what strange chance it fell out, that these Apostles should draw the picture of Antichrist in every point and limb,
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but yet so, as it strongly ouerthroweth the other too, concerning Marriage ; and in trueth generally, all other superstitious Precepts, or Prohibitions, of like Nature.
but yet so, as it strongly Overthroweth the other too, Concerning Marriage; and in truth generally, all other superstitious Precepts, or Prohibitions, of like Nature.
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the Heauen and the Earth, and all things therein contained visible and invisible, with all their seuerall Properties and Accidents. Of all and each of these the Apostles assertion is true;
the Heaven and the Earth, and all things therein contained visible and invisible, with all their several Properties and Accidents. Of all and each of these the Apostles assertion is true;
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And by Goodnesse vnderstand, not only that goodnes ad intra, whereby euery thing is simply and metaphysically good, in regard of the Nature, perfection, and beeing thereof:
And by goodness understand, not only that Goodness ad intra, whereby every thing is simply and metaphysically good, in regard of the Nature, perfection, and being thereof:
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but that goodnesse ad extra too, whereby euery thing is in the kind and in some measure endowed with an abilitie to doe some good without and beyond it selfe.
but that Goodness ad extra too, whereby every thing is in the kind and in Some measure endowed with an ability to do Some good without and beyond it self.
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There being in the meanest and basest of Gods Creatures, not onely an Absolute Goodnes, whereby it is perfect in its proper kind, Quà Ens, as it hath a beeing and existence:
There being in the Meanest and Basest of God's Creatures, not only an Absolute goodness, whereby it is perfect in its proper kind, Quà Ens, as it hath a being and existence:
Hereof wee neede neither further, nor other testimony, then Gods owne approbation registred in the story of the Creation Gen. 1. Where wee may see Gods allowance stamped, both vpon the seuerall Creatures of each seuerall day, that they were good: and also vpon the whole frame of the Creatures, when the worke was finished;
Hereof we need neither further, nor other testimony, then God's own approbation registered in the story of the Creation Gen. 1. Where we may see God's allowance stamped, both upon the several Creatures of each several day, that they were good: and also upon the Whole frame of the Creatures, when the work was finished;
In this goodly systeme and fabricke of Nature, that which is beyond all, is, the harmony and conjuncture of the Parts, exceeding in goodnesse, beauty, and perfection:
In this goodly system and fabric of Nature, that which is beyond all, is, the harmony and conjuncture of the Parts, exceeding in Goodness, beauty, and perfection:
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and as in the artificiall Body of a Clocke or other Engine of motion, not the least wheele, or pinne, or notch, but hath his proper worke and vse in the Engine.
and as in the artificial Body of a Clock or other Engine of motion, not the least wheel, or pin, or notch, but hath his proper work and use in the Engine.
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God hath giuen to euery thing hee hath made, that number, weight, and measure of perfection and goodnesse, which he saw fittest for it vnto those ends for which hee made it.
God hath given to every thing he hath made, that number, weight, and measure of perfection and Goodness, which he saw Fittest for it unto those ends for which he made it.
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that euen those among the Heathen Philosophers, who eyther denyed or doubted of the Worlds Creation, did yet, by making Ens and Bonum termes convertible, acknowledge the goodnes of euery Creature.
that even those among the Heathen Philosophers, who either denied or doubted of the World's Creation, did yet, by making Ens and Bonum terms convertible, acknowledge the Goodness of every Creature.
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It were a shame then for vs, who through Faith vnderstand that the worlds were framed by the word of God, if our assent vnto this truth should not bee by so much firmer then theirs, by how much our euidence for it is stronger then theirs. They perceiued the thing ; wee, the ground also: they saw, it was so; we, why it is so.
It were a shame then for us, who through Faith understand that the world's were framed by the word of God, if our assent unto this truth should not be by so much firmer then theirs, by how much our evidence for it is Stronger then theirs. They perceived the thing; we, the ground also: they saw, it was so; we, why it is so.
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no more then Darkenesse could from the light of the Sunne, or Cold from the heate of the Fire. And therefore so to defend their Errour, as to avoid this absurdity;
no more then Darkness could from the Light of the Sun, or Cold from the heat of the Fire. And Therefore so to defend their Error, as to avoid this absurdity;
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they were forced to maintaine another absurditie (indeed a greater, though it seemed to them the lesse of the two,) viz. to say, there were two Gods, a Good God, the Author of all good things;
they were forced to maintain Another absurdity (indeed a greater, though it seemed to them the less of the two,) viz. to say, there were two God's, a Good God, the Author of all good things;
If then we acknowledge, that there is but one God, and that one God good; (and wee doe all so acknowledge;) vnles we will be more absurd then those most absurd Heretiques, wee must withall acknowledge all the Creatures of that one and good God to be also good. He is so the causer of all that is good; (for euery good guift and euery perfect giuing descendeth from about from the Father of lights:) as that hee is the causer onely of what is good (for with him is no variablenes neither shadow of turning, saith Saint Iames.) As the Sunne who is Pater Luminum, the fountaine and father of Lights, (whereunto Saint Iames in that passage doth apparantly allude) giueth light to the Moone,
If then we acknowledge, that there is but one God, and that one God good; (and we do all so acknowledge;) unless we will be more absurd then those most absurd Heretics, we must withal acknowledge all the Creatures of that one and good God to be also good. He is so the causer of all that is good; (for every good gift and every perfect giving Descendeth from about from the Father of lights:) as that he is the causer only of what is good (for with him is no variableness neither shadow of turning, Says Saint James) As the Sun who is Pater Luminum, the fountain and father of Lights, (whereunto Saint James in that passage does apparently allude) gives Light to the Moon,
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and Starres, and all the lights of heauen, and causeth light wheresoeuer hee shineth, but no where causeth darkenesse: so God the Father and fountaine of all goodnesse, so communicateth goodnesse to euery thing hee produceth,
and Stars, and all the lights of heaven, and Causes Light wheresoever he shines, but no where Causes darkness: so God the Father and fountain of all Goodness, so Communicateth Goodness to every thing he Produceth,
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God indeed preserueth the Man, actuateth the Power, and ordereth the Action to the glory of his Mercy or Iustice: but he hath no hand at all in the sinfull defect and obliquity of a wicked action.
God indeed Preserveth the Man, actuateth the Power, and Ordereth the Actium to the glory of his Mercy or justice: but he hath no hand At all in the sinful defect and obliquity of a wicked actium.
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There is a naturall (or rather transcendentall ) Goodnes, Bonitas Entis as they call it, in euery Action, even in that whereto the greatest sinne adhereth:
There is a natural (or rather transcendental) goodness, Bonitas Entis as they call it, in every Actium, even in that whereto the greatest sin adhereth:
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and that Goodnes is from God, as that Action is his Creature. But the Euill that cleaueth vnto it, is wholly from the default of the Person that committeth it;
and that goodness is from God, as that Actium is his Creature. But the Evil that cleaveth unto it, is wholly from the default of the Person that Committeth it;
but wicked men by their words and workes haue brought it vpon themselues: Perditio tua ex te Israel, Os. 13. O Israel, thy destruction is from thy selfe : that is;
but wicked men by their words and works have brought it upon themselves: Perdition tua ex te Israel, Os. 13. Oh Israel, thy destruction is from thy self: that is;
not the Cause of it (formally, and) so farre forth as it is Euill. For otherwise, we must know, that (materially considered) all Euils of Punishment are from God:
not the Cause of it (formally, and) so Far forth as it is Evil. For otherwise, we must know, that (materially considered) all Evils of Punishment Are from God:
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for, shall there be euill in the City, and the Lord hath not done it? Amos 3.6. In Euils of sinne, there is no other, but onely that Naturall or Transcendentall goodnesse (whereof wee spake) in the Action :
for, shall there be evil in the city, and the Lord hath not done it? Amos 3.6. In Evils of sin, there is no other, but only that Natural or Transcendental Goodness (whereof we spoke) in the Actium:
and for that very goodnes, God may be said in some sort to bee the Author of these euils of Punishment, though not also of those other euils of sinne. In both, we must distinguish the Good from the Euill: and ascribe all the Good whatsoeuer it be, ( Transcendentall, Naturall, Morall, or if there any other,) to God alone;
and for that very Goodness, God may be said in Some sort to be the Author of these evils of Punishment, though not also of those other evils of sin. In both, we must distinguish the Good from the Evil: and ascribe all the Good whatsoever it be, (Transcendental, Natural, Moral, or if there any other,) to God alone;
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Secondly, from the goodnes of the least Creature, guesse we at the excellent goodnes of the great Creator. Ex pede Herculem. God hath Imprinted as before I said, some steps and footings of his goodnes in the Creatures:
Secondly, from the Goodness of the least Creature, guess we At the excellent Goodness of the great Creator. Ex pede Herculem. God hath Imprinted as before I said, Some steps and footing's of his Goodness in the Creatures:
enough it is for vs, from those rayes and glimmering beames which he hath scartered vpon the Creatures, to gather how infinitely he exceedeth them in brightnes and glory.
enough it is for us, from those rays and glimmering beams which he hath scartered upon the Creatures, to gather how infinitely he exceeds them in brightness and glory.
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that is to say, Per. Vi•• negationis, and per viam Eminentiae. First, Viâ negationis: looke whatsoeuer thou findest in the Creature, which fauoureth of defect or imperfection;
that is to say, Per. Vi•• negationis, and per viam Eminentiae. First, Viâ negationis: look whatsoever thou Findest in the Creature, which favours of defect or imperfection;
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and learne that he is infini•e, simple, vnchangeable, eternall. Then Viâ Eminentiae: looke whatsoeuer perfection there is in the Creature in any degree;
and Learn that he is infini•e, simple, unchangeable, Eternal. Then Viâ Eminentiae: look whatsoever perfection there is in the Creature in any degree;
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Is there Wisedome, or Knowledge, or Power, or Beautie, or Greatnesse, or Goodnesse, in any kinde or in any measure, in any of the Creatures? Affirme the same, but without measure of God:
Is there Wisdom, or Knowledge, or Power, or Beauty, or Greatness, or goodness, in any kind or in any measure, in any of the Creatures? Affirm the same, but without measure of God:
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and learne that he is infinitely wiser, and skilfuller, and stronger, and fairer, and greater, and better. In euery good thing so differently excellent aboue and beyond the Creatures;
and Learn that he is infinitely Wiser, and skilfuller, and Stronger, and Fairer, and greater, and better. In every good thing so differently excellent above and beyond the Creatures;
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as that, though yet they be good, yet compared with him they deserue not the name of good There is none good but one, that is God. Mark. 10. None good, as hee:
as that, though yet they be good, yet compared with him they deserve not the name of good There is none good but one, that is God. Mark. 10. None good, as he:
and they are good but in part, and in some measure, and in their owne kinds. Whensoeuer therefore we finde any good from, or obserue any goodnes in any of the Creatures: let vs not bury our meditations there,
and they Are good but in part, and in Some measure, and in their own Kinds. Whensoever Therefore we find any good from, or observe any Goodness in any of the Creatures: let us not bury our meditations there,
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there is in men, amongst other cursed fruites of selfe-loue, an aptnes to measure things, not by the leuell of exact Truth, but by the modell of their owne apprehensions. Who is there, that cannot fault anothers worke? The Cobler could espy something amisse in Apelles his master-piece;
there is in men, among other cursed fruits of Self-love, an aptness to measure things, not by the level of exact Truth, but by the model of their own apprehensions. Who is there, that cannot fault another's work? The Cobbler could espy something amiss in Apelles his masterpiece;
that obseruation was obuious, that exposition enforced, that proofe impertinent, that illustration common, that exhortation needlesse, that reproofe vnseasonable:
that observation was obvious, that exposition Enforced, that proof impertinent, that illustration Common, that exhortation needless, that reproof unseasonable:
and Momus-like we did not quarrell the workes of God also, and charge many of his good Creatures, either with manifest ill, or at least wise with vnprofitablenes. Why was this made? or why thus? what good doth this,
and Momus-like we did not quarrel the works of God also, and charge many of his good Creatures, either with manifest ill, or At least wise with unprofitableness. Why was this made? or why thus? what good does this,
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to take knowledge of thine owne ignorance, and to humble thy selfe thereby, who art so farre from comprehending the essence, that thou canst not comprehend the very workes of God.
to take knowledge of thine own ignorance, and to humble thy self thereby, who art so Far from comprehending the essence, that thou Canst not comprehend the very works of God.
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Angels: May we not say, they are ill, and justly both blame and hate them? Euen these also are good, as they are the Creatures of God, and the workmanship of his hands.
Angels: May we not say, they Are ill, and justly both blame and hate them? Eve these also Are good, as they Are the Creatures of God, and the workmanship of his hands.
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by their owne voluntary transgression it is, that they are now the worst, and the basest. And as for all the other Creatures of God, made to doe vs service;
by their own voluntary Transgression it is, that they Are now the worst, and the Basest. And as for all the other Creatures of God, made to do us service;
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they were at the first, and still are good in themselues: if there cleaueth to them any euill, whereby they become hurtfull to vs, that is by accedent ;
they were At the First, and still Are good in themselves: if there cleaveth to them any evil, whereby they become hurtful to us, that is by accedent;
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For who, or what could haue harmed vs, if we had beene followers of that which was good? It was not of their owne accord, but through our sinfulnesse, that the Creatures became subiect vnto vanity, and capable eyther to doe or to suffer ill.
For who, or what could have harmed us, if we had been followers of that which was good? It was not of their own accord, but through our sinfulness, that the Creatures became Subject unto vanity, and capable either to do or to suffer ill.
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let vs rather bestow our blame and hatred where it is most due, the blame vpon our selues, the hatred vpon our sinnes. If Balaam had done iustly, he should haue spared the Asse, and haue corrected himselfe: but the false Prophet doth the fault, and the poore beast must beare both blame and strokes. When we suffer, we curse, or at the easiest blame the Creatures:
let us rather bestow our blame and hatred where it is most due, the blame upon our selves, the hatred upon our Sins. If balaam had done justly, he should have spared the Ass, and have corrected himself: but the false Prophet does the fault, and the poor beast must bear both blame and Strokes. When we suffer, we curse, or At the Easiest blame the Creatures:
when alas these haue neyther heart nor strength against vs, but what our selues put into them by our sinnes. Euery sence of euill thereof in or from the Creatures, should worke in vs a sence of our disobedience vnto God, should encrease in vs a detestation of the sinnes we haue committed against God, should teach vs by condemning our selues, to acquite the good Creatures of God:
when alas these have neither heart nor strength against us, but what our selves put into them by our Sins. Every sense of evil thereof in or from the Creatures, should work in us a sense of our disobedience unto God, should increase in us a detestation of the Sins we have committed against God, should teach us by condemning our selves, to acquit the good Creatures of God:
] That is, most agreeable to the argument of the former verse, nothing fit for food: but more generally, (and so I rather thinke the Apostle intendeth it) no Creature of God, whereof we may haue vse or service in any kinde whatsoeuer.
] That is, most agreeable to the argument of the former verse, nothing fit for food: but more generally, (and so I rather think the Apostle intends it) no Creature of God, whereof we may have use or service in any kind whatsoever.
Nothing, which may yeeld vs any comfortable content for the support of this life, in point of health, ease, profit, delight, or otherwise (with due sobriety, and other requisite conditions;) nothing is to bee refused.
Nothing, which may yield us any comfortable content for the support of this life, in point of health, ease, profit, delight, or otherwise (with due sobriety, and other requisite conditions;) nothing is to be refused.
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] and therefore he imputeth it as an errour and weakenes in judgement to them that refused some kind of meates out of a superstitious opinion, or but timorous feare of their vnlawfulnes, at Psal. 2. [ One beleeueth hee may eate all things:
] and Therefore he imputeth it as an error and weakness in judgement to them that refused Some kind of Meats out of a superstitious opinion, or but timorous Fear of their unlawfulness, At Psalm 2. [ One Believeth he may eat all things:
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] And to the end we might know the libertie he there giueth to extend to all other Creatures as well as meates, he pronounceth of them all vniuersally at Psal. 23, [ NONLATINALPHABET.
] And to the end we might know the liberty he there gives to extend to all other Creatures as well as Meats, he pronounceth of them all universally At Psalm 23, [.
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though it may haue a shew of wisedome in will-worship, and in a voluntary humility and neglecting of the body, yet it is derogatory to that liberty wherein Christ hath set vs free,
though it may have a show of Wisdom in will-worship, and in a voluntary humility and neglecting of the body, yet it is derogatory to that liberty wherein christ hath Set us free,
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so he gaue vnto man a kind of limited Soueraignty ouer the Creatures, in Gen. 1. He hath put all things in subiection vnder our feete, saith Dauid, Psal. 8. Which dominion ouer the Creatures was one speciall branch of that glorious Image of God in vs, after which wee were created:
so he gave unto man a kind of limited Sovereignty over the Creatures, in Gen. 1. He hath put all things in subjection under our feet, Says David, Psalm 8. Which dominion over the Creatures was one special branch of that glorious Image of God in us, After which we were created:
So that, albeit man by sinne lost a great part of his Soueraignty, ( NONLATINALPHABET, as speaketh St. Chrisostome, ) especially so farre as concerneth the execution of it;
So that, albeit man by sin lost a great part of his Sovereignty, (, as speaks Saint Chrysostom,) especially so Far as concerns the execution of it;
& there are still to be found some tracings and Characters, as in Man of superioritie, so in them of subiection. But those dimme, and confused, and scarce legible:
& there Are still to be found Some tracings and Characters, as in Man of superiority, so in them of subjection. But those dim, and confused, and scarce legible:
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reconciling by him (saith our Apostle Col. 1.20.) NONLATINALPHABET, all things (not men onely) vnto himselfe. For God hauing giuen vs his Sonne the heyre of all things ;
reconciling by him (Says our Apostle Col. 1.20.), all things (not men only) unto himself. For God having given us his Son the heir of all things;
hath he not with him giuen vs all things else? hath he not permitted vs the free vse of his Creatures in as ample Right as euer? If the Sonne haue made vs free we are free indeede.
hath he not with him given us all things Else? hath he not permitted us the free use of his Creatures in as ample Right as ever? If the Son have made us free we Are free indeed.
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And as verily as Christ is Gods, so verily (if we be Christs) all things are ours. This Apostle setteth downe the whole series and forme of this spirituall Hierarchy, (if I may so speake,) this subiection and subordination of the Creatures to Man, of Man to Christ, of Christ to God, 1. Cor. 3. All are yours, and yee are Christs, and Christ is Gods.
And as verily as christ is God's, so verily (if we be Christ) all things Are ours. This Apostle sets down the Whole series and Form of this spiritual Hierarchy, (if I may so speak,) this subjection and subordination of the Creatures to Man, of Man to christ, of christ to God, 1. Cor. 3. All Are yours, and ye Are Christ, and christ is God's
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Strengthened with this double title, what should hinder vs from possession ? Why may we not freely vse that libertie, which was once giuen vs by God, and againe restored vs by Iesus Christ? Why should we not stand fast in, and contend earnestly for the maintenance of that libertie, wherewith Christ hath set vs free:
Strengthened with this double title, what should hinder us from possession? Why may we not freely use that liberty, which was once given us by God, and again restored us by Iesus christ? Why should we not stand fast in, and contend earnestly for the maintenance of that liberty, wherewith christ hath Set us free:
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whereby some Creatures were forbidden the Iewes, pronounced by God himselfe vncleane, and decreed vnlawfull: it should not trouble vs. For, what euer the principall reasons were,
whereby Some Creatures were forbidden the Iewes, pronounced by God himself unclean, and decreed unlawful: it should not trouble us For, what ever the principal Reasons were,
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for which those prohibitions were then made vnto them (as there bee diuers reasons giuen thereof by Diuines both ancient and moderne;) certaine it is, they now concerne not vs. The Church, during her nonage and pupillage, (though she were heyre of all, and had right to all;
for which those prohibitions were then made unto them (as there be diverse Reasons given thereof by Divines both ancient and modern;) certain it is, they now concern not us The Church, during her nonage and pupillage, (though she were heir of all, and had right to all;
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yet) was to bee held vnder Tutors and Gouernors, & to be trayned vp vnder the law of Ceremonies as vnder a Schoolemaster, during the appointed time. But when the fulnesse of the time appointed was come, her war•ship expired,
yet) was to be held under Tutors and Governors, & to be trained up under the law of Ceremonies as under a Schoolmaster, during the appointed time. But when the fullness of the time appointed was come, her war•ship expired,
The handwriting of Ordinances was then blotted out ; and the muddy partition wall broken downe ; and the legall impuritie of the Creatures scowred off ;
The handwriting of Ordinances was then blotted out; and the muddy partition wall broken down; and the Legal impurity of the Creatures scoured off;
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who, by seeking to bring in Iudaisme againe into the Christian Church, eyther in whole or in part, doe thereby as much as lyeth in them, (though perhaps vnawares to themselues,
who, by seeking to bring in Judaism again into the Christian Church, either in Whole or in part, do thereby as much as lies in them, (though perhaps unawares to themselves,
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In that large sheete of the Creatures, which reacheth from heauen to the earth, whatsoeuer we finde, wee may freely kill, and eate, and vse euery other way to our comforts without scruple. God hauing cleansed all;
In that large sheet of the Creatures, which reaches from heaven to the earth, whatsoever we find, we may freely kill, and eat, and use every other Way to our comforts without scruple. God having cleansed all;
vpon which ground some would impose vpon the Christian Church this, as a perpetuall yoke, to abstaine from blood: Or thirdly, the prophanation which some Creatures haue contracted by being vsed in the exercise of Idolatrous worship, whereby they become Anathema, and are to be held as execrable things ;
upon which ground Some would impose upon the Christian Church this, as a perpetual yoke, to abstain from blood: Or Thirdly, the profanation which Some Creatures have contracted by being used in the exercise of Idolatrous worship, whereby they become Anathema, and Are to be held as execrable things;
vpon which ground also some others haue inferred an vtter vnlawfulnesse to vse any thing in the Church, which was abused in Popery, by calling them ragges and reliques of Idolatry: neyther this,
upon which ground also Some Others have inferred an utter unlawfulness to use any thing in the Church, which was abused in Popery, by calling them rags and Relics of Idolatry: neither this,
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nor that ought to trouble vs. For although neither my ayme, (which lyeth another way,) nor the time, will permit me now to giue a just and full and satisfying answere to the seuerall instances, and their grounds: yet the very words and waight of my Text, doe giue vs a cleere resolution in the generall,
nor that ought to trouble us For although neither my aim, (which lies Another Way,) nor the time, will permit me now to give a just and full and satisfying answer to the several instances, and their grounds: yet the very words and weight of my Text, do give us a clear resolution in the general,
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that, notwithstanding all pretensions of reason to the contrary, yet these things, for so much as they are still good, ought not to be refused. For the Apostle hath here layd a sure foundation, and impregnable:
that, notwithstanding all pretensions of reason to the contrary, yet these things, for so much as they Are still good, ought not to be refused. For the Apostle hath Here laid a sure Foundation, and impregnable:
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They that teach otherwise, lay burdens vpon their owne consciences which they neede not, and vpon the consciences of their brethren which they should not;
They that teach otherwise, lay burdens upon their own Consciences which they need not, and upon the Consciences of their brothers which they should not;
Not to insist on other preiudices done to Christian liberty, by the intollerable vsurpations of the man of sin, who exerciseth a spirituall Tyranny ouer mens Consciences,
Not to insist on other prejudices done to Christian liberty, by the intolerable usurpations of the man of since, who Exerciseth a spiritual Tyranny over men's Consciences,
let vs but a little see, how she hath fulfilled Saint Pauls prediction in teaching lying and Diuelish doctrines and that with scared consiences and in Hypocrisie, in the two specialities mentioned in the next former verse, viz. forbidding to Marry, and commanding to abstaine from Meates.
let us but a little see, how she hath fulfilled Saint Paul's prediction in teaching lying and Devilish doctrines and that with scared Consciences and in Hypocrisy, in the two specialities mentioned in the next former verse, viz. forbidding to Marry, and commanding to abstain from Meats.
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in a word, to the whole Clergie (as they extend that title) both Secular and Regular. Wherein besides the Diuelishnes of the Doctrine, in contrarying the Ordinance of God,
in a word, to the Whole Clergy (as they extend that title) both Secular and Regular. Wherein beside the Devilishness of the Doctrine, in contrarying the Ordinance of God,
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and in denying men subiect to sinfull lusts the lawfull remedie, and so casting them vpon a necessity of sinning, see if they doe not teach this lye with scared consciences.
and in denying men Subject to sinful Lustiest the lawful remedy, and so casting them upon a necessity of sinning, see if they do not teach this lie with scared Consciences.
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and yet confesse it to bee an ordinance onely of Ecclesiasticall and not of Diuine right? With what conscience confesse fornication to be against the Law of God, and Priests marriage onely against the Law of holy Church ;
and yet confess it to be an Ordinance only of Ecclesiastical and not of Divine right? With what conscience confess fornication to be against the Law of God, and Priests marriage only against the Law of holy Church;
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and yet make marriage in a Priest a farre fouler sinne then •ornication, or incest ? with what conscience exact a vow of continencie from Clearks, by those Canons, which defend their open incontinency? With what conscience forbid lawfull marriages to some;
and yet make marriage in a Priest a Far Fowler sin then •ornication, or Incest? with what conscience exact a Voelli of continency from Clerks, by those Canonas, which defend their open incontinency? With what conscience forbid lawful marriages to Some;
And is not the like also done in the other particular, concerning Meates? The lawes of that Church forbidding some orders of men, some kind• of meates perpetually, and all men some meates vpon certaine dayes:
And is not the like also done in the other particular, Concerning Meats? The laws of that Church forbidding Some order of men, Some kind• of Meats perpetually, and all men Some Meats upon certain days:
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In which also, besides the Diuelishnes of the Doctrine, in corrupting the profitable and religious exercis• of fasting, and turning it into a superstitious obseruation of Dayes and Meates: judge if they doe not teach this lye also,
In which also, beside the Devilishness of the Doctrine, in corrupting the profitable and religious exercis• of fasting, and turning it into a superstitious observation of Days and Meats: judge if they do not teach this lie also,
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but reserue the great sinne of Eating flesh vpon a Friday or Ember day to the censure of a Penitentiary, as being a matter beyond the power of an ordinary Priest to grant absolution for? With what Conscience make the tafting of the coursest flesh a breach of the Lent fast ;
but reserve the great sin of Eating Flesh upon a Friday or Ember day to the censure of a Penitentiary, as being a matter beyond the power of an ordinary Priest to grant absolution for? With what Conscience make the tafting of the Coursest Flesh a breach of the Lent fast;
when they allow those that are farre more nutritiue of the flesh, and incentiue of fleshly lusts? With what conscience inio•ne such abstinence for a penance, and then presently release it againe for a peny? Indeed the Glosse vpon the Canon, that doth so, hath a right worthy and a right wholesome note:
when they allow those that Are Far more nutritive of the Flesh, and incentive of fleshly Lustiest? With what conscience inio•ne such abstinence for a penance, and then presently release it again for a penny? Indeed the Gloss upon the Canon, that does so, hath a right worthy and a right wholesome note:
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and they should not otherwise fill vp the measure of their Apostacy, according to my Apostles prophecie, in teaching these lyes in Hypocrisie. But the colours, though neuer so artificially tempered, and neuer so handsomely layd on ; are yet so thin :
and they should not otherwise fill up the measure of their Apostasy, according to my Apostles prophecy, in teaching these lies in Hypocrisy. But the colours, though never so artificially tempered, and never so handsomely laid on; Are yet so thin:
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I shall desire you to take into your Christian consideration, these Positions following. The First. Our Christian liberty extendeth to all the Creatures of God.
I shall desire you to take into your Christian consideration, these Positions following. The First. Our Christian liberty extendeth to all the Creatures of God.
This ariseth clearely from what hath beene already deliuered: and the testimonies of Scripture for it are expresse. All things are Pure ; All things are lawfull ; All are yours ; elsewhere:
This arises clearly from what hath been already Delivered: and the testimonies of Scripture for it Are express. All things Are Pure; All things Are lawful; All Are yours; elsewhere:
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Whence it followeth, that all the Creatures of God stand in the nature of things Indifferent: that is, such as may indifferently bee eyther vsed or not vsed, according as the rules of godly discretion, circumstances duely considered, shall direct.
Whence it follows, that all the Creatures of God stand in the nature of things Indifferent: that is, such as may indifferently be either used or not used, according as the rules of godly discretion, Circumstances duly considered, shall Direct.
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The Third Position. Our Christian liberty for the vsing or not vsing of the creature, may without prejudice admit of some restraint in the outward practise of it.
The Third Position. Our Christian liberty for the using or not using of the creature, may without prejudice admit of Some restraint in the outward practice of it.
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yet hee knew there might bee some cases, wherein to abridge himselfe of the vse of that liberty so farre, as not to eate flesh whilst the world standeth.
yet he knew there might be Some cases, wherein to abridge himself of the use of that liberty so Far, as not to eat Flesh while the world Stands.
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But what those Restraints are, and how farre they may bee admitted without prejudice done to that liberty, that wee may the better vnderstand: let vs goe on to
But what those Restraints Are, and how Far they may be admitted without prejudice done to that liberty, that we may the better understand: let us go on to
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but may we therefore with chri•tlesse prodigality and exquisite royall fare delisiously and sumptuously euery day, vnder pretence of Christian liberty? Likewise for our Apparell ;
but may we Therefore with chri•tlesse prodigality and exquisite royal fare delisiously and sumptuously every day, under pretence of Christian liberty? Likewise for our Apparel;
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yea & more dangerously too, (because vnsuspected:) then in this very thing, in making vs take the vttermost of our freedome in the vse of indifferent things. It therefore concerneth vs so much the more, to keepe a sober watch ouer our selues and soules, in the vse of Gods good Creatures:
yea & more dangerously too, (Because unsuspected:) then in this very thing, in making us take the uttermost of our freedom in the use of indifferent things. It Therefore concerns us so much the more, to keep a Sobrium watch over our selves and Souls, in the use of God's good Creatures:
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lest otherwise, vnder the fayre title and habite of Christian liberty, we yeeld our selues ouer to a carnall licenciousnesse. The Fift Position. A• Sobriety:
lest otherwise, under the fair title and habit of Christian liberty, we yield our selves over to a carnal licentiousness. The Fift Position. A• Sobriety:
it is better for thee, to make a couenant with thine eyes, and eares, and hands, and sences, (so farre as thy condition and Calling will warrant thee,) not to haue any thing to doe with such things:
it is better for thee, to make a Covenant with thine eyes, and ears, and hands, and Senses, (so Far as thy condition and Calling will warrant thee,) not to have any thing to do with such things:
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then by satisfying them therewith, cast both thy selfe and them into Hell. Better, by our voluntary abstinence, to depart with some of our liberty vnto the Creatures:
then by satisfying them therewith, cast both thy self and them into Hell. Better, by our voluntary abstinence, to depart with Some of our liberty unto the Creatures:
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as in Rom. 14. and 1. Cor. 8. the whole Chapters throughout, and in a great part of 1. Cor. 10. The resolution euery where is, that all things be done to edification:
as in Rom. 14. and 1. Cor. 8. the Whole Chapters throughout, and in a great part of 1. Cor. 10. The resolution every where is, that all things be done to edification:
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not now to bee rehearsed, much lesse resolued, in particular: But the Position is plaine in the generall, that in case of Scandall, for our weake brothers sake, we may,
not now to be rehearsed, much less resolved, in particular: But the Position is plain in the general, that in case of Scandal, for our weak Brother's sake, we may,
as there is just cause it should, how happy had it beene for the peace of this Church? Concerning it, let this be our Sixth Position. The determination of Superiours may and ought to restraine vs in the outward exercise of our Christian liberty.
as there is just cause it should, how happy had it been for the peace of this Church? Concerning it, let this be our Sixth Position. The determination of Superiors may and ought to restrain us in the outward exercise of our Christian liberty.
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rather if we doe not so, we abuse our liberty for a cloake of maliciousnesse, as it followeth there, vers. 16. And St. Paul telleth vs we must need• be subiect not onely for feare, because the Magistrate carrieth not the Sword in vaine,
rather if we do not so, we abuse our liberty for a cloak of maliciousness, as it follows there, vers. 16. And Saint Paul Telleth us we must need• be Subject not only for Fear, Because the Magistrate Carrieth not the Sword in vain,
This duty, so fully pressed and so vniformely by these two grand Apostles, is most apparant in priuate societies. In a family, the master or Pater familias, who is a kind of petty Monarch there, hath authority to prescribe to his children and seruants in the vse of those indifferent things;
This duty, so Fully pressed and so uniformly by these two grand Apostles, is most apparent in private societies. In a family, the master or Pater familias, who is a kind of Petty Monarch there, hath Authority to prescribe to his children and Servants in the use of those indifferent things;
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The seruant, though he be the Lords free-man, yet is limited in his dyet, lodging, livery, and many other things by his master: and hee is to submit himselfe to his masters appointment in these things,
The servant, though he be the lords freeman, yet is limited in his diet, lodging, livery, and many other things by his master: and he is to submit himself to his Masters appointment in these things,
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though perhaps in his private affection he had rather his master had appointed otherwise, and perhaps withall in his priuate judgement doth verily thinke it fitter his Master should appoint otherwise.
though perhaps in his private affection he had rather his master had appointed otherwise, and perhaps withal in his private judgement does verily think it fitter his Master should appoint otherwise.
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as one that is proud, and knoweth nothing as hee should doe, but doateth about questions and strife of words, &c. vers. 3.5. Now looke what power the Master hath ouer his seruants for the ordering of his family ;
as one that is proud, and Knoweth nothing as he should do, but doteth about questions and strife of words, etc. vers. 3.5. Now look what power the Master hath over his Servants for the ordering of his family;
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no doubt the same at the least, if not much more, hath the supreame Magistrate ouer his subiects, for the peaceable ordering of the Common-wealth: the Magistrate being Pater Patria, as the Master is Pater familias. Whosoever then shall interpret the determinations of Magistrates in the vse of the Creatures to be contrary to the liberty of a Christian:
no doubt the same At the least, if not much more, hath the supreme Magistrate over his Subjects, for the peaceable ordering of the Commonwealth: the Magistrate being Pater Patria, as the Master is Pater familias. Whosoever then shall interpret the determinations of Magistrates in the use of the Creatures to be contrary to the liberty of a Christian:
and d•ateth about vnprofitable questions. Surely, but that experience sheweth vs it hath beene so, and the Scriptures haue foretould vs that it should be so:
and d•ateth about unprofitable questions. Surely, but that experience shows us it hath been so, and the Scriptures have foretold us that it should be so:
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a man would wonder how it should ever sinke into the hearts and heads of sober vnderstanding men, to deny eyther the power in Superiours to ordaine, or the necessity in Inferiours to obey Lawes and constitutions,
a man would wonder how it should ever sink into the hearts and Heads of Sobrium understanding men, to deny either the power in Superiors to ordain, or the necessity in Inferiors to obey Laws and constitutions,
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But that still, as ciuill Magistrates haue sometimes, for just politique respects, prohibited some trades, and manufactures, and commodities, and enioyned othersome, and done well in both:
But that still, as civil Magistrates have sometime, for just politic respects, prohibited Some trades, and manufactures, and commodities, and enjoined Othersome, and done well in both:
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so Church-gouernours may vpon good considerations, say it bee but for order and vniformities sake, prescribe the times, places, vestments, gestures, and other Ceremoniall circumstances to bee vsed in Ecclesisticall Offices and assemblies.
so Church governors may upon good considerations, say it be but for order and Uniformities sake, prescribe the times, places, vestments, gestures, and other Ceremonial Circumstances to be used in Ecclesiastical Offices and assemblies.
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As the Apostles in the first Councell holden at Ierusalem in Act. 15. layd vpon the Churches of the Gentiles for a time, a restraint from the eating of Blood, and things sacrificed to Idols, and strangled.
As the Apostles in the First Council held At Ierusalem in Act. 15. laid upon the Churches of the Gentiles for a time, a restraint from the eating of Blood, and things sacrificed to Idols, and strangled.
if we will but lay things rightly together, hath not in it so much hardnesse as it seemeth to haue;) let this be our seuenth Position. In the vse of the Creatures,
if we will but lay things rightly together, hath not in it so much hardness as it seems to have;) let this be our Seventh Position. In the use of the Creatures,
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Alas, that they would but consider, what a world of Contradictions would follow vpon the contrary Opinion, and what a world of Confusions vpon the contrary practise. Say what can be said, in the behalfe of a Brother :
Alas, that they would but Consider, what a world of Contradictions would follow upon the contrary Opinion, and what a world of Confusions upon the contrary practise. Say what can be said, in the behalf of a Brother:
If then I may not offend my Brother, then certainly not my Gouernour: because he is my Brother too, being a man, and a Christian, as well as the other is.
If then I may not offend my Brother, then Certainly not my Governor: Because he is my Brother too, being a man, and a Christian, as well as the other is.
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and therefore no reason, why I should satisfie one that is but a Priuate Brother: rather then the publique Magistrate, who (that publique respect set aside) is my Brother also.
and Therefore no reason, why I should satisfy one that is but a Private Brother: rather then the public Magistrate, who (that public respect Set aside) is my Brother also.
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shall not the accession of Magistracie to common Brotherhood in him, and of Duty to common Charity in mee, be enough to cast it cleare for the Magistrate? Shall a seruant in a family, rather then offend his fellow-seruant, disobey his Master? And is not a double scandall against Charity and Duty both, (for Duty implyeth Charity,) greater then a single scandall against Charity alone? If priuate men will bee offended at our Obedience to publique Gouernours: we can but be sorry for it:
shall not the accession of Magistracy to Common Brotherhood in him, and of Duty to Common Charity in me, be enough to cast it clear for the Magistrate? Shall a servant in a family, rather then offend his Fellow servant, disobey his Master? And is not a double scandal against Charity and Duty both, (for Duty Implies Charity,) greater then a single scandal against Charity alone? If private men will be offended At our obedience to public Governors: we can but be sorry for it:
let this be our Eighth and last Position. No respect whatsoeuer can, or ought to diminish the inward freedome of the conscience to any of the Creatures.
let this be our Eighth and last Position. No respect whatsoever can, or ought to diminish the inward freedom of the conscience to any of the Creatures.
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And this inward freedome is it, wherein especially consisteth our Christian liberty to the Creature. This freedome we are all bound to maintaine to the vtmost of our powers;
And this inward freedom is it, wherein especially Consisteth our Christian liberty to the Creature. This freedom we Are all bound to maintain to the utmost of our Powers;
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and not to suffer our selues to be made the seruants of men, (otherwife then in seruing one anoth•r by loue:) but to stand fast in the liberty wherein Christ hath set vs free.
and not to suffer our selves to be made the Servants of men, (otherwife then in serving one anoth•r by love:) but to stand fast in the liberty wherein christ hath Set us free.
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Now this Liberty consisteth in a certaine resolution of judgement, and a certaine perswasion of •onscience arising thence, that all the creatures of God are in themselues lawfull,
Now this Liberty Consisteth in a certain resolution of judgement, and a certain persuasion of •onscience arising thence, that all the creatures of God Are in themselves lawful,
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or can be exercised in the world: laying impuri•y vpon the things he forbiddeth; and anno•ing operatiue holinesse, and power both satisfactory, and meritorious, to the things hee inioyneth.
or can be exercised in the world: laying impuri•y upon the things he forbiddeth; and anno•ing operative holiness, and power both satisfactory, and meritorious, to the things he enjoin.
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let vs thenceforth make no scruple to admit of such just restraints in the outward exercise of it, as Christian Sobrietie, Charitie, and Dutie shall require.
let us thenceforth make no scruple to admit of such just restraints in the outward exercise of it, as Christian Sobriety, Charity, and Duty shall require.
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but in being assured that it is all one before God, (in the things themselues barely considered,) whether hee eate or not eate, weare or not weare, doe or not doe, this or that,
but in being assured that it is all one before God, (in the things themselves barely considered,) whither he eat or not eat, wear or not wear, do or not do, this or that,
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and not left indifferent and equall to either? If then the regards of Sobrietie, Charity, or Duty, doe not require a forbearance, thou knowest euery Creature of God is good, and nothing to bee refused:
and not left indifferent and equal to either? If then the regards of Sobriety, Charity, or Duty, do not require a forbearance, thou Knowest every Creature of God is good, and nothing to be refused:
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thou hast thy Liberty therefore, and mayest according to that liberty freely vse that Creature. But if any of those former respects require thou shouldest forbeare;
thou hast thy Liberty Therefore, and Mayest according to that liberty freely use that Creature. But if any of those former respects require thou Shouldst forbear;
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and therein we may see also his great goodnesse and bounty towards vs, in making such a world of Creatures, and all of them good, [ Euery Creature of God is good ;
and therein we may see also his great Goodness and bounty towards us, in making such a world of Creatures, and all of them good, [ Every Creature of God is good;
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But where is our Duty, answerable to this Bounty ? Where is our thankefulnes, proportionable to such receipts ? Let vs not reioice too much in the Creatures goodnes, nor glory too much in our freedome thereunto:
But where is our Duty, answerable to this Bounty? Where is our thankfulness, proportionable to such receipts? Let us not rejoice too much in the Creatures Goodness, nor glory too much in our freedom thereunto:
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neither can their goodnes doe vs good; nor our freedome exempt vs from evill. And that condition is, the Dutie of thankesgiuing: expressed in the last clause of the verse, [ If it be receiued with thankesgiuing.
neither can their Goodness do us good; nor our freedom exempt us from evil. And that condition is, the Duty of thanksgiving: expressed in the last clause of the verse, [ If it be received with thanksgiving.
] Forget this prouis•: and we vndoe all againe, that we haue hitherto done, and destroy all that we haue already established concerning both the goodnes of the Creature,
] Forget this prouis•: and we undo all again, that we have hitherto done, and destroy all that we have already established Concerning both the Goodness of the Creature,
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and my purpose therein shall find, if not allowance in your judgements, at least in your Charity Excuse. To speake of which Duty of thankesgiuing in the full extent,
and my purpose therein shall find, if not allowance in your Judgments, At least in your Charity Excuse. To speak of which Duty of thanksgiving in the full extent,
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forbearing to meddle with the other branches thereof, otherwise then as they fall within the reach of this, by way either of Proportion or Inference.
forbearing to meddle with the other branches thereof, otherwise then as they fallen within the reach of this, by Way either of Proportion or Inference.
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And first we are to know, that by Thankesgiuing in my Text is not meant onely that subsequent act, whereby wee render vnto God praise and thankes for the Creature, after wee haue receiued it,
And First we Are to know, that by Thanksgiving in my Text is not meant only that subsequent act, whereby we render unto God praise and thanks for the Creature, After we have received it,
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but we are to extend the word farther, euen to those precedent acts of Prayer and Benediction, whereby we beseech God to giue his blessing to the Creature,
but we Are to extend the word farther, even to those precedent acts of Prayer and Benediction, whereby we beseech God to give his blessing to the Creature,
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and to sanctifie the vse of it to vs. For what in this verse is called Thankesgiuing, is in the next verse comprehended vnder the name of Prayer. And we shall accordingly find in the Scriptures elsewhere, the words NONLATINALPHABET,
and to sanctify the use of it to us For what in this verse is called Thanksgiving, is in the next verse comprehended under the name of Prayer. And we shall accordingly find in the Scriptures elsewhere, the words,
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The blessing which our blessed Sauiour Iesus Christ, vsed at the consecration of the Sacramentall bread, St. Luke and St. Paul expresse by the word NONLATINALPHABET:
The blessing which our blessed Saviour Iesus christ, used At the consecration of the Sacramental bred, Saint Lycia and Saint Paul express by the word:
And the Prayer of blessing, vsed before the eating of common Bread, is by euery one of the foure Euangelists in some places described by the word NONLATINALPHABET:
And the Prayer of blessing, used before the eating of Common Bred, is by every one of the foure Evangelists in Some places described by the word:
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the more vsuall name whereof is NONLATINALPHABET, or the holy Eucharist. And we in our ordinary manner of speech, call as well the Blessing before meate,
the more usual name whereof is, or the holy Eucharist. And we in our ordinary manner of speech, call as well the Blessing before meat,
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this duty of Thankesgiuing, hath bin euer held so congruous to the partaking thereof, that long and ancient custome hath established it in the common practise of Christians;
this duty of Thanksgiving, hath been ever held so congruous to the partaking thereof, that long and ancient custom hath established it in the Common practice of Christians;
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but also outwardly to expresse the same in a vocall solemne forme of Blessing or Thankesgiuing, that which we call Grace, or saying of Grace. Which very phrases,
but also outwardly to express the same in a vocal solemn Form of Blessing or Thanksgiving, that which we call Grace, or saying of Grace. Which very phrases,
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From whom, the custome of giuing Thankes at meales, seemeth to haue bin deriued, throughout all succeeding ages, euen to vs. Of Christ himselfe we reade often,
From whom, the custom of giving Thanks At meals, seems to have been derived, throughout all succeeding ages, even to us Of christ himself we read often,
And St. Luke relateth of St. Paul, Act. 27. when hee and his company in the Ship, who were wel toward 300. persons, were to refresh themselues with food after a long fast, that he tooke Bread, and first gaue thankes to God in the presence of them all, and then after brake it, and began to eate:
And Saint Lycia relateth of Saint Paul, Act. 27. when he and his company in the Ship, who were well towards 300. Persons, were to refresh themselves with food After a long fast, that he took Bred, and First gave thanks to God in the presence of them all, and then After brake it, and began to eat:
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yea St. Paul himselfe so speaketh of it, Rom. 14. as of the knowne practise of the Church among Christians of all sorts, Weake, and Strong. He that was strong in the faith, and knew the liberty he had in Christ to eate indifferently of all kinds of meates, flesh as well as hearbes;
yea Saint Paul himself so speaks of it, Rom. 14. as of the known practice of the Church among Christians of all sorts, Weak, and Strong. He that was strong in the faith, and knew the liberty he had in christ to eat indifferently of all Kinds of Meats, Flesh as well as herbs;
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Notwithstanding they differed in their judgements and opinions, and consequently in their practise, concerning the lawfull or vnlawfull vse of some meates:
Notwithstanding they differed in their Judgments and opinions, and consequently in their practise, Concerning the lawful or unlawful use of Some Meats:
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So then giuing of Thankes for our meates and drinkes before and after meales, in an outward and audible forme, is an ancient, a commendable, an Apostolicall, a Christian practise:
So then giving of Thanks for our Meats and drinks before and After meals, in an outward and audible Form, is an ancient, a commendable, an Apostolical, a Christian practice:
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ordinarily requisite as an outward testimony of the inward thankfulnesse of the heart; and therefore not to bee omitted ordinarily, neither but in some few cases.
ordinarily requisite as an outward testimony of the inward thankfulness of the heart; and Therefore not to be omitted ordinarily, neither but in Some few cases.
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And if in these things also, so often as in good discretion it may seeme expedient for the aduancing of Gods glory, the benefiting of his Church, or the quickning of our owne Deuotion ;
And if in these things also, so often as in good discretion it may seem expedient for the advancing of God's glory, the benefiting of his Church, or the quickening of our own Devotion;
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For, for this cause God instituted of old among his owne people, diuers solemne feasts and sacrifices, together with the Sanctifying of the first fruits, and of the first-borne, and diuers other ordinances of that nature:
For, for this cause God instituted of old among his own people, diverse solemn feasts and Sacrifices, together with the Sanctifying of the First fruits, and of the firstborn, and diverse other ordinances of that nature:
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Whatsoeuer you doe in word or deed, doe all in the name of the Lord Iesus, giuing thankes vnto God and the Father by him, Col. 3. Bee carefull for nothing: but in euery thing by prayer and supplication with thankesgiuing, let your request be made knowne vnto God, Phil. 4. Blesse the Lord, O my soule, (saith Dauid in Psalm. 103.) and all that is within mee, praise his holy name;
Whatsoever you do in word or deed, do all in the name of the Lord Iesus, giving thanks unto God and the Father by him, Col. 3. be careful for nothing: but in every thing by prayer and supplication with thanksgiving, let your request be made known unto God, Philip 4. Bless the Lord, Oh my soul, (Says David in Psalm. 103.) and all that is within me, praise his holy name;
He summoneth all that is in him, to blesse God for all he hath from him: he thought it was necessary for him, not to receiue any of the good Creatures of God, without Thankesgiuing.
He summoneth all that is in him, to bless God for all he hath from him: he Thought it was necessary for him, not to receive any of the good Creatures of God, without Thanksgiving.
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It is first, an Act of Iustice. The very law of Nature, which containeth the first seedes and principles of Iustice, bindeth euery man that receiueth a benefit, to a thankefull acknowledgement of it first, and then withall.
It is First, an Act of Justice The very law of Nature, which Containeth the First seeds and principles of justice, binds every man that receiveth a benefit, to a thankful acknowledgement of it First, and then withal.
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you neede say no more, you can say no worse, by any mortall Creature. Verily, euery benefit carrieth with it the force of an obligation ; and we all confesse it:
you need say no more, you can say no Worse, by any Mortal Creature. Verily, every benefit Carrieth with it the force of an obligation; and we all confess it:
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The common saying is not without ground, Qui benificium accepit, libertatem vendidit. Some men therefore refuse kindnesses and courtesies at other mens hands;
The Common saying is not without ground, Qui benificium accepit, libertatem vendidit. some men Therefore refuse Kindnesses and courtesies At other men's hands;
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Which though it be a peruerse and vniust course, and indeede a high degree of vnthankefulnesse, (for there is vnthankefulnesse, as well in not accepting a kind offer,
Which though it be a perverse and unjust course, and indeed a high degree of unthankfulness, (for there is unthankfulness, as well in not accepting a kind offer,
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as in not requiting a good turne;) and therefore also a high degree of folly, (for it is not a foolish thing for a man, out of the bare feare of vnthankfulnes one way, to become wilfully vnthankefull another?) though I say, it be a fond and peruerse course in them:
as in not requiting a good turn;) and Therefore also a high degree of folly, (for it is not a foolish thing for a man, out of the bore Fear of unthankfulness one Way, to become wilfully unthankful Another?) though I say, it be a found and perverse course in them:
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yet it argueth withall in them a strong apprehension of the equity of that principle of Nature and Iustice, which bindeth men that receiue benefits ad NONLATINALPHABET, to a necessity of requitall and retribution. Truth it is;
yet it argue withal in them a strong apprehension of the equity of that principle of Nature and justice, which binds men that receive benefits and, to a necessity of requital and retribution. Truth it is;
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to God our heauenly Father first, and then to our earthly Parents, none of vs can reddere paria: none is able to make a full requitall to either of them; especially not to God.
to God our heavenly Father First, and then to our earthly Parents, none of us can reddere paria: none is able to make a full requital to either of them; especially not to God.
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teacheth vs also where there wanteth either ability or opportunity, to endeauour by the best conuenient meanes we can to testifie at least the th•nkefulnesse of our hearts,
Teaches us also where there Wants either ability or opportunity, to endeavour by the best convenient means we can to testify At least the th•nkefulnesse of our hearts,
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can we doubt of Gods acceptation of our vnfained desires herein, though infinitely and without all proportion short of a just requitall and retribution? Dauid knew right well, that when a man hath done all he can, he is but an vnprofitable seruant, and cannot be profitable vnto God,
can we doubt of God's acceptation of our unfeigned Desires herein, though infinitely and without all proportion short of a just requital and retribution? David knew right well, that when a man hath done all he can, he is but an unprofitable servant, and cannot be profitable unto God,
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nay, preferred before Sacrifices. For hauing reiected them at Psal. 8. [ I will not reproue thee for thy sacrifices, &c. ] he exacteth this at Psal. 14. of Psal. 50. [ Offer vnto God thankesgiuing, &c. ] God respecteth not so much the calues out of our stalls, or the fruits from of our grounds: as these Vitulos labiorum, these Calues of our lips, as the Prophet;
nay, preferred before Sacrifices. For having rejected them At Psalm 8. [ I will not reprove thee for thy Sacrifices, etc. ] he exacteth this At Psalm 14. of Psalm 50. [ Offer unto God thanksgiving, etc. ] God respecteth not so much the calves out of our stalls, or the fruits from of our grounds: as these Vitulos Labiorum, these Calves of our lips, as the Prophet;
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[ Let vs offer the sacrifice of praise to God continually, that is, the fruite of our lips giuing thankes to his name, Heb. 13. ] More then this, in his Mercy hee will not desire:
[ Let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name, Hebrew 13. ] More then this, in his Mercy he will not desire:
but, more both naturally to the construction of the words, and pertinently to the drift and scope of our Apostle therein, vnderderstand rather the word of his eternall councell and decree, and of his power and prouidence, whereby he ordereth and commandeth his Creatures in their seuerall kinds, to afford vs such seruice and comforts, as he hath thought Good.
but, more both naturally to the construction of the words, and pertinently to the drift and scope of our Apostle therein, vnderderstand rather the word of his Eternal council and Decree, and of his power and providence, whereby he Ordereth and commands his Creatures in their several Kinds, to afford us such service and comforts, as he hath Thought Good.
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Which sanctifying of the Creatures by the word of Gods decree and prouidence, implyeth two things, the one, respecting the Creatures, that they doe their kindly office to vs;
Which sanctifying of the Creatures by the word of God's Decree and providence, Implies two things, the one, respecting the Creatures, that they do their kindly office to us;
by his powerfull word, commanding it, and by that command enabling it, to feede vs. Which is the true meaning of that speech in Deutr. 8. alledged by our Sauiour against the Tempter, Man liueth not by bread onely but by euery word that proceedeth out of the mouth of God.
by his powerful word, commanding it, and by that command enabling it, to feed us Which is the true meaning of that speech in Deuteronomy 8. alleged by our Saviour against the Tempter, Man lives not by bred only but by every word that Proceedeth out of the Mouth of God.
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and cōmand the bread to do it, there is no more sap or strength in Bread, then in stones. That power and nutritiue vertue which the Bread hath, it hath from his deeree ;
and command the bred to do it, there is no more sap or strength in Bred, then in stones. That power and nutritive virtue which the Bred hath, it hath from his deeree;
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because the word is already gone out of his mouth, that bread should strengthen mans heart. As in the first Creation, when the Creatures were produced in acta primo, had their beings giuen them,
Because the word is already gone out of his Mouth, that bred should strengthen men heart. As in the First Creation, when the Creatures were produced in acta primo, had their beings given them,
But that is not all Bread is our staffe: but what is the staffe of Bread ? Verily, the Word of God, blessing our Bread, and commanding it to feede vs, is the staffe of this staffe: sustaining that vertue in the Bread, whereby it sustaineth vs. If God breake this staffe of Bread,
But that is not all Bred is our staff: but what is the staff of Bred? Verily, the Word of God, blessing our Bred, and commanding it to feed us, is the staff of this staff: sustaining that virtue in the Bred, whereby it sustaineth us If God break this staff of Bred,
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a •ake and a cruse of water, shall suffice Eliah nourishment enough to walke in the strength thereof 40. dayes and nights: a few barley loaues and small fishes shall multiply to the satisfying of many thousands, eate while they will.
a •ake and a cruse of water, shall suffice Elijah nourishment enough to walk in the strength thereof 40. days and nights: a few Barley loaves and small Fish shall multiply to the satisfying of many thousands, eat while they will.
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but also causeth the Eccho of that word to sound in our hearts by the voice of his Holy spirit) and giueth vs a sensible tast of his goodnes to vs therein:
but also Causes the Echo of that word to found in our hearts by the voice of his Holy Spirit) and gives us a sensible taste of his Goodness to us therein:
but also joy and gladnes with more spirituall and sublime then that, arising from the contemplation of the prime cause, viz. the fauour of God towards vs in the face of his Sonne;
but also joy and gladness with more spiritual and sublime then that, arising from the contemplation of the prime cause, viz. the favour of God towards us in the face of his Son;
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that which Daeuid calleth the light of his countenance. For as it is the kind welcome at a friends table, that maketh the cheare good, rather then the quaintnes of variety of the dishes, ( Super omnia vultus Accessere boni ;) so as that a dinner of greene herbes with loue and kindnes, is better entertainment then a stalled Oxe with bad lookes:
that which David calls the Light of his countenance. For as it is the kind welcome At a Friends table, that makes the cheer good, rather then the quaintness of variety of the Dishes, (Super omnia vultus Accessere boni;) so as that a dinner of green herbs with love and kindness, is better entertainment then a stalled Ox with bad looks:
But this later degree proceedeth from that speciall word of Gods decree, whereby for the merits of Christ Iesus, the second Adam, he remoueth from the Creature that curse, wherein it was wrapped through the sinne of the first Adam, And in this the wicked haue no portion; as being out of Christ :
But this later degree Proceedeth from that special word of God's Decree, whereby for the merits of christ Iesus, the second Adam, he Removeth from the Creature that curse, wherein it was wrapped through the sin of the First Adam, And in this the wicked have no portion; as being out of christ:
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And in the verse before my Text, he saith of meates, that God hath created them to be receiued with thankesgiuing of them which beleeue, and know the truth:
And in the verse before my Text, he Says of Meats, that God hath created them to be received with thanksgiving of them which believe, and know the truth:
but such a right, as reaching barely to the vse, cannot affoord vnto the vser true comfort, or sound peace of conscience, in such vse, of the Creatures.
but such a right, as reaching barely to the use, cannot afford unto the user true Comfort, or found peace of conscience, in such use, of the Creatures.
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And the very true cause of all this, is the impurity of their hearts, by reason of vnbeliefe. The holy Ghost expresly assigneth this cause, To the pure all things are pure:
And the very true cause of all this, is the impurity of their hearts, by reason of unbelief. The holy Ghost expressly assigneth this cause, To the pure all things Are pure:
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whose discourse should be incohaerent and vnjointed, if what I haue now last said were beside the Text. For since the sanctification of the Creature to our vse, dependeth vpon the powerfull and good word of God, blessing it vnto vs:
whose discourse should be incoherent and unjointed, if what I have now last said were beside the Text. For since the sanctification of the Creature to our use, dependeth upon the powerful and good word of God, blessing it unto us:
You see therefore how, as vnseperable & vndiuided companions, the Apostle joyneth these two together: the one, as the cause: the other, as the meanes of the Creatures sanctification:
You see Therefore how, as unseparable & undivided Sodales, the Apostle Joineth these two together: the one, as the cause: the other, as the means of the Creatures sanctification:
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as either hath Thankesgiuing joyned with it, or else is a part of Thankesgiuing, or Thankesgiving a part of it?) by Prayer I say and Thankesgiuing, as the proper meanes to obtaine it.
as either hath Thanksgiving joined with it, or Else is a part of Thanksgiving, or Thanksgiving a part of it?) by Prayer I say and Thanksgiving, as the proper means to obtain it.
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This is the blessed effect of Thankesgiuing, as it is an Act of Religion. And thus you haue heard two grand Reasons, concluding the necessity of Thankesgiuing vnto God, in the receiuing and vsing of his good Creatures.
This is the blessed Effect of Thanksgiving, as it is an Act of Religion. And thus you have herd two grand Reasons, concluding the necessity of Thanksgiving unto God, in the receiving and using of his good Creatures.
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The one, considering it as an Act of Iustice: because it is the onely acceptable discharge of that obligagation of debt, wherein we stand bound vnto God for the free vse of so many good Creatures.
The one, considering it as an Act of justice: Because it is the only acceptable discharge of that obligagation of debt, wherein we stand bound unto God for the free use of so many good Creatures.
because it is the most proper and conuenient meanes to procure from the mouth of God a word of Blessing, to sanctifie the Creatures to the vses of our liues,
Because it is the most proper and convenient means to procure from the Mouth of God a word of Blessing, to sanctify the Creatures to the uses of our lives,
without this we are vniust in the Receipt, and in the Vse prophane. It is now high time, we should from the premises inferre something for our farther vse and Edification.
without this we Are unjust in the Receipt, and in the Use profane. It is now high time, we should from the premises infer something for our farther use and Edification.
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when we shall finde our selues guilty of, so many failings in the performance of such a necessary Duty both of Iustice, and Religion ? But we cannot abide to heare on this care:
when we shall find our selves guilty of, so many failings in the performance of such a necessary Duty both of justice, and Religion? But we cannot abide to hear on this care:
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And therein first, and let that be the first degree of our vnthankfulnesse, in letting so many blessings of his 〈 ◊ 〉 by vs, without any regard, or so much as notice taken of them:
And therein First, and let that be the First degree of our unthankfulness, in letting so many blessings of his 〈 ◊ 〉 by us, without any regard, or so much as notice taken of them:
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Whereas knowledge must euer goe before acknowledgement, and Apprehension before Confession. There is a twofold Confession to bee made vnto God: the one, of our sinnes ;
Whereas knowledge must ever go before acknowledgement, and Apprehension before Confessi. There is a twofold Confessi to be made unto God: the one, of our Sins;
or at the most, possibly sometimes make acknowledgement of some one or a few grosser falls, which gall our consciences or which the world cryeth shame of:
or At the most, possibly sometime make acknowledgement of Some one or a few grosser falls, which Gall our Consciences or which the world Cries shame of:
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If wee desire to shew our selues truely penitent we should take knowledge (so farre as possibly we could) of all our sinnes, small and great (at least the seuerall species and kinds of them,
If we desire to show our selves truly penitent we should take knowledge (so Far as possibly we could) of all our Sins, small and great (At least the several species and Kinds of them,
for the indiuiduals are infinite:) and bring them all before God in the Confession of Repentance. And if we desired to shew our selues truely thankefull; we should take notice (so farre as possibly we could,
for the individuals Are infinite:) and bring them all before God in the Confessi of Repentance. And if we desired to show our selves truly thankful; we should take notice (so Far as possibly we could,
and bring them all before him in the Confession of Praise. We should euen Colligere fragmenta gather vp the very broken meats, and let nothing be left, those small petty blessings, as we account them:
and bring them all before him in the Confessi of Praise. We should even Colligere fragmenta gather up the very broken Meats, and let nothing be left, those small Petty blessings, as we account them:
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Euery crumme we put in our mouthes, euery drop wherewith we coole our tongues, the very ayre we continually breath in and out through our throats and nosthrils, a thousand other such things whereof the very commonnes taketh away the obseruation, wee receiue from his fulnesse:
Every crumb we put in our mouths, every drop wherewith we cool our tongues, the very air we continually breath in and out through our throats and nostrils, a thousand other such things whereof the very commons Takes away the observation, we receive from his fullness:
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and yet how seldome doe we so much as take notice of many of these things? How justly might that complaint which God maketh against the vnthankefull Israelites, be taken vp against vs? The Oxe knoweth his owner,
and yet how seldom do we so much as take notice of many of these things? How justly might that complaint which God makes against the unthankful Israelites, be taken up against us? The Ox Knoweth his owner,
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in ascribing the good things he hath giuen vs to our owne deserts, or indeauours, or to any other thing or Creature, either in part or in whole, but onely to him.
in ascribing the good things he hath given us to our own deserts, or endeavours, or to any other thing or Creature, either in part or in Whole, but only to him.
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Such things indeed we haue, and we know it too (perhaps but too well) but we be stirred our selues for them, we beate our braines for them, wee got them out of the fire, and swet for them;
Such things indeed we have, and we know it too (perhaps but too well) but we be stirred our selves for them, we beat our brains for them, we god them out of the fire, and sweated for them;
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And as Pilate mingled the bloud of the Galileans with their owne sacrifices: so into these spirituall sacrifices of Thanksgiuing, which we offer vnto God, wee infuse a quantity of our owne swinke and sweate, of our owne wit and fore-cast, of our owne power and friends, still some one thing or other of our owne ;
And as Pilate mingled the blood of the Galileans with their own Sacrifices: so into these spiritual Sacrifices of Thanksgiving, which we offer unto God, we infuse a quantity of our own swink and sweat, of our own wit and forecast, of our own power and Friends, still Some one thing or other of our own;
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This kinde of vnthankefulnesse God both fore-saw and forbad in his owne people, Deut. 8. warning them to take heed, verse 17. lest when they abounded in all plenty and prosperity, they should forget the Lord,
This kind of unthankfulness God both foresaw and forbade in his own people, Deuteronomy 8. warning them to take heed, verse 17. lest when they abounded in all plenty and Prosperity, they should forget the Lord,
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All glorying in our selues, all vaine boasting of the gifts of God, or bearing our selues high vpon any of his blessings, is a kind of smothering of the receipt;
All glorying in our selves, all vain boasting of the Gifts of God, or bearing our selves high upon any of his blessings, is a kind of smothering of the receipt;
did euen then, and by those very thankes, but bewray his owne wretched vnthanke•ulnesse. Besides a faithfull Recognition, in free acknowledging the benefit receiued;
did even then, and by those very thanks, but bewray his own wretched vnthanke•ulnesse. Beside a faithful Recognition, in free acknowledging the benefit received;
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Wherein we make default, if either we value it not at all, or vndervalue it. The third Degree then o• our Ingratitude vnto God, is the Forgetfulnesse of his benefits.
Wherein we make default, if either we valve it not At all, or undervalue it. The third Degree then o• our Ingratitude unto God, is the Forgetfulness of his benefits.
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for he afterwards condemned himselfe for it:) in that hauing receiued comfort from Ioseph, when they were fellow prisoners, he yet forgat him when he was in place where,
for he afterwards condemned himself for it:) in that having received Comfort from Ioseph, when they were fellow Prisoners, he yet forgot him when he was in place where,
thereby shewing his former forgetfulnesse to haue proceeded rather from negligence then Wilfulnes: we after so many fresh remembrances and blessed opportunities, still continue in a kind of wilfull and confirmed resolution, still to forget. Well may we forget these priuate and smaller blessings;
thereby showing his former forgetfulness to have proceeded rather from negligence then Wilfulness: we After so many fresh remembrances and blessed opportunities, still continue in a kind of wilful and confirmed resolution, still to forget. Well may we forget these private and smaller blessings;
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when we begin to grow but too forgetfull of those great and publique Deliuerances God hath wrought for vs. Two great deliuerances in the memory of many of vs, hath God in his singular mercy wrought for vs of this Land;
when we begin to grow but too forgetful of those great and public Deliverances God hath wrought for us Two great Deliverances in the memory of many of us, hath God in his singular mercy wrought for us of this Land;
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Wee had almost loued, to see Eighty-eight almost quite forgotten, and buried in a perpetuall Amnestie; (God be blessed who hath graciously preuented, what we feared herein:) God grant that we,
we had almost loved, to see Eighty-eight almost quite forgotten, and buried in a perpetual Amnesty; (God be blessed who hath graciously prevented, what we feared herein:) God grant that we,
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alwayes receiuing good things from God, and yet alwayes discontent at something or other. And where is there a man among vs that can was his hands in innocency,
always receiving good things from God, and yet always discontent At something or other. And where is there a man among us that can was his hands in innocency,
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& discharge himselfe altogether from the guilt of vnthankfulnesse in this kind? Where is there a man so constantly and equally content with his portion;
& discharge himself altogether from the guilt of unthankfulness in this kind? Where is there a man so constantly and equally content with his portion;
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that hee hath not sometimes or other either grudged at the leannesse of his owne, or enuyed at the fatnesse of anothers Lot? Wee deale with our God herein,
that he hath not sometime or other either grudged At the leanness of his own, or envied At the fatness of another's Lot? we deal with our God herein,
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as Hiram did with Salomon. Salomon gaue him twenty Cities in the land of Galilee: but because the Countrey was low and deepe (and so in all likelihood the more fertile for that,) they pleased him not; and •e said to Salomon, What Cities are these thou hast giuen me? and hee called them Cabul;
as Hiram did with Solomon. Solomon gave him twenty Cities in the land of Galilee: but Because the Country was low and deep (and so in all likelihood the more fertile for that,) they pleased him not; and •e said to Solomon, What Cities Are these thou hast given me? and he called them Cabul;
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if they be not in euery respect such, as wee in our vaine hopes, or fancies, haue ideated vnto our selues. This is dirty ; that barren: this too solitary ; that too populous: this ill-woodded ;
if they be not in every respect such, as we in our vain hope's, or fancies, have ideated unto our selves. This is dirty; that barren: this too solitary; that too populous: this ill-woodded;
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The last thing required vnto Thankefulnesse, (after a faithfull Acknowledgement of the receipt, and a just Valuation of the thing receiued:) is Retribution and Requitall. And that must be reall, if it be possible:
The last thing required unto Thankfulness, (After a faithful Acknowledgement of the receipt, and a just Valuation of the thing received:) is Retribution and Requital. And that must be real, if it be possible:
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if, hauing receiued a benefit, we requite it either not at all, or ill. Not to haue any care at all of Requitall, is the fifth degree of Vnthankfulnes.
if, having received a benefit, we requite it either not At all, or ill. Not to have any care At all of Requital, is the fifth degree of Unthankfulness.
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that after he was dead and gone, he hearkned after some of his good friends, that he might requite Ionathans loue by some kindnesse to them, [ Is there yet any left of the house of Saul, that I may shew him kindnesse for Ionathans sake? ] And surely hee were a very vnthankfull wretch, that hauing bin beholden to the Father, as much as his life and liuely-hood is worth, would suffer the Son of so well deseruing a father to perish, for want of his helpe;
that After he was dead and gone, he hearkened After Some of his good Friends, that he might requite Ionathans love by Some kindness to them, [ Is there yet any left of the house of Saul, that I may show him kindness for Ionathans sake? ] And surely he were a very unthankful wretch, that having been beholden to the Father, as much as his life and livelihood is worth, would suffer the Son of so well deserving a father to perish, for want of his help;
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and His: To Him, by seeking his glory, to His, by the fruites of our Christian Charity. We aduenture our states and liues, to maintaine the honour and safety of our Kings in their just warres;
and His: To Him, by seeking his glory, to His, by the fruits of our Christian Charity. We adventure our states and lives, to maintain the honour and safety of our Kings in their just wars;
from whom perhaps we neuer receiued particuler fauour or benefit, other then the common benefit and protection of subiects. And are we not then foulely ingratefull to God, to whose goodnesse we owe all that wee haue or are;
from whom perhaps we never received particular favour or benefit, other then the Common benefit and protection of Subjects. And Are we not then foully ingrateful to God, to whose Goodness we owe all that we have or Are;
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or any of these smaller and inferiour things? Can there be greater vnthankfulnesse, then to grudge him a small, who hath giuen vs all ? In these yet peaceable times of our Church and state (God be thanked) we are not much put to it:
or any of these smaller and inferior things? Can there be greater unthankfulness, then to grudge him a small, who hath given us all? In these yet peaceable times of our Church and state (God be thanked) we Are not much put to it:
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or heauier, then our sinnes haue deserued;) wherein woe, woe to our vnthankfulnesse, if wee doe not freely and cheerefully render vnto God of those things he hath giuen vs, whatsoeuer he shall require of vs. But yet euen in those peaceable times there want not opportunities, whereon to exercise our thankefulnesse ;
or Heavier, then our Sins have deserved;) wherein woe, woe to our unthankfulness, if we do not freely and cheerfully render unto God of those things he hath given us, whatsoever he shall require of us But yet even in those peaceable times there want not opportunities, whereon to exercise our thankfulness;
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These opportunities we neuer did, we neuer shall want, according to our Sauiours prediction, or rather promise, Pauperes semper hab•bitis, The poore you shall alwaies haue with you, as my deputy-receiuers;
These opportunities we never did, we never shall want, according to our Saviour's prediction, or rather promise, Paupers semper hab•bitis, The poor you shall always have with you, as my Deputy-receivers;
and as we deale with these, if his case were theirs (as hee is pleased to make their case his ) wee would so deale with him. And what is to bee vnthankfull, if this bee not?
and as we deal with these, if his case were theirs (as he is pleased to make their case his) we would so deal with him. And what is to be unthankful, if this be not?
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It sticketh vpon King Io•sh as a brand of infamy for euer, that he slew Zachary the sonne of Iehoiada the high Priest, who had bin true and faithfull to him both in the getting of the Kingdome,
It sticketh upon King Io•sh as a brand of infamy for ever, that he slew Zachary the son of Jehoiada the high Priest, who had been true and faithful to him both in the getting of the Kingdom,
and was aduised by him in the affaires of his kingdome: we rebell euen against God himselfe, and cast all his counsels behind our backs. Ioash slew the sonne;
and was advised by him in the affairs of his Kingdom: we rebel even against God himself, and cast all his Counsels behind our backs. Joash slew the son;
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we by our sinnes and disobedience crucifie the sonne of God, the Lord and giuer of life, by whom and in whom and from whom we enioy all good blessings,
we by our Sins and disobedience crucify the son of God, the Lord and giver of life, by whom and in whom and from whom we enjoy all good blessings,
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But as Israel (whom God calleth Ieshurun compareth to an heyfer fed in large and fruitful pastures,) going alwayes at full bit, grew fat & wanton, and kicked with the heele:
But as Israel (whom God calls Jeshurun compareth to an heifer fed in large and fruitful pastures,) going always At full bit, grew fat & wanton, and Kicked with the heel:
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It was a grieuous bill of complaint, which the Prophet in the name of God preferred against Israel in Osee, 2. that his corne and wine, & oyle, and the siluer and gold which he had giuen them they employed in the seruice of Baal an abominable Idoll.
It was a grievous bill of complaint, which the Prophet in the name of God preferred against Israel in Hosea, 2. that his corn and wine, & oil, and the silver and gold which he had given them they employed in the service of Baal an abominable Idol.
in stead of vsing these things to his glory, and the comfortable reliefe of his seruants, we abuse them, some or all, to the seruice of those Idols which we haue erected to our selues in our hearts;
in stead of using these things to his glory, and the comfortable relief of his Servants, we abuse them, Some or all, to the service of those Idols which we have erected to our selves in our hearts;
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call them wretches, cayt•ffes, chur•es, any thing; loade them with infamies, disgraces, contumelies; charge them with iniustice, prophanenesse, Atheisme;
call them wretches, cayt•ffes, chur•es, any thing; load them with infamies, disgraces, Contumelies; charge them with injustice, profaneness, Atheism;
But withall let vs remember, when we haue so done, that our hearts instantly prompt vs what Nathan told Dauid, Thou art the man. Wee, we are the men, We are these vnthankfull ones:
But withal let us Remember, when we have so done, that our hearts instantly prompt us what Nathan told David, Thou art the man. we, we Are the men, We Are these unthankful ones:
Vnthankefull thirdly, in valuing his blessings so lightly as to forget them; Vnthankefull fourthly, in diminishing the worth of his blessings, and repining at our portion therin;
Unthankful Thirdly, in valuing his blessings so lightly as to forget them; Unthankful fourthly, in diminishing the worth of his blessings, and repining At our portion therein;
if as the Prophet speaketh, we sowe much and bring in little, we eate and haue not enough, we drinke and are not filled, wee cloath vs and are not warme,
if as the Prophet speaks, we sow much and bring in little, we eat and have not enough, we drink and Are not filled, we cloth us and Are not warm,
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I haue now done with my first Inference, for Tryall, or rather Conuiction: I adde a second of Exhortation. The Duty it selfe being so necessarie as we haue heard;
I have now done with my First Inference, for Trial, or rather Conviction: I add a second of Exhortation. The Duty it self being so necessary as we have herd;
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how should our hearts be enflamed with a holy desire, and all our powers quickened vp to a faithfull endeauour, conscionably to performe this so necessary a duty? One would thinke that very necessity, together with the consciousnesse of our former vnthankefulnesse, should in all reason be enough to worke in vs that both desire and endeauour. In all reason, it should so: but wee are vnreasonable;
how should our hearts be inflamed with a holy desire, and all our Powers quickened up to a faithful endeavour, Conscionably to perform this so necessary a duty? One would think that very necessity, together with the consciousness of our former unthankfulness, should in all reason be enough to work in us that both desire and endeavour. In all reason, it should so: but we Are unreasonable;
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euen when we are perswaded. Wherefore to enforce the exhortation more effectually, I must haue leaue to presse the performance of this duty vpon your Consciences, with some farther Inducements, and important Considerations.
even when we Are persuaded. Wherefore to enforce the exhortation more effectually, I must have leave to press the performance of this duty upon your Consciences, with Some farther Inducements, and important Considerations.
and we loue things that wee thinke will doe vs honesty, often times without regard either of pleasure or profit. How should we then be affected to this duty of giuing thankes,
and we love things that we think will do us honesty, often times without regard either of pleasure or profit. How should we then be affected to this duty of giving thanks,
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and it is comely, it will do you honestie: and what can heart wish more? Againe, many good vertues and graces of God in vs, shall expire together with vs:
and it is comely, it will do you honesty: and what can heart wish more? Again, many good Virtues and graces of God in us, shall expire together with us:
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There shall bee no vse of taming the flesh by Fasting, or of supplying the want either of others by Almes, or of our selues by Prayer, Nay euen Faith and Hope themselues shall haue an end:
There shall be no use of taming the Flesh by Fasting, or of supplying the want either of Others by Alms, or of our selves by Prayer, Nay even Faith and Hope themselves shall have an end:
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and glory vnto God, shall remaine in the kingdome of heauen and of glory. It is now the continuall blessed exercise of the glorious Angels and Saints in heauen:
and glory unto God, shall remain in the Kingdom of heaven and of glory. It is now the continual blessed exercise of the glorious Angels and Saints in heaven:
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O that we would accustome our selues, being filled in the spirit to speake to our selues in Psalmes and himnes and spirituall songes, singing and making melody in our hearts to the Lord:
O that we would accustom our selves, being filled in the Spirit to speak to our selves in Psalms and Hymns and spiritual songs, singing and making melody in our hearts to the Lord:
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as if he did vye with thee, and would haue thee see, how easily he can overcome thy evill with his goodnesse, and infinitely out-strip thine infinite ingratitude with his more infinite munificence! His Angels are about thee, though thou knowest it not:
as if he did vie with thee, and would have thee see, how Easily he can overcome thy evil with his Goodness, and infinitely outstrip thine infinite ingratitude with his more infinite munificence! His Angels Are about thee, though thou Knowest it not:
Consider thirdly, thy future necessities. If thou wert sure of that thou hast, that thou and it should continue together for euer, and neuer part;
Consider Thirdly, thy future necessities. If thou Wertenberg sure of that thou hast, that thou and it should continue together for ever, and never part;
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or we cannot subsist,) if we bee not thankfull for what wee haue? Peremptoria res est ingratitudo, saith Saint Barnard, it cutteth it of all kindnesse.
or we cannot subsist,) if we be not thankful for what we have? Peremptoria Rest est ingratitudo, Says Saint Barnard, it cutteth it of all kindness.
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it holdeth of the streames of Gods bounty from flowing, and dryeth vp those channels whereby his mercies were wont to be conueyed vnto vs. Certainly this is one especiall cause,
it holds of the streams of God's bounty from flowing, and drieth up those channels whereby his Mercies were wont to be conveyed unto us Certainly this is one especial cause,
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and they gaine this by the returne, that the sea feedeth them againe, and so by a continuall fresh supply preserueth them in perpetuall being and motion.
and they gain this by the return, that the sea feeds them again, and so by a continual fresh supply Preserveth them in perpetual being and motion.
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as the Earth by sending vp vapours backe to Heauen from the dew shee hath receiued thence, filleth the bottles of heauen with new moysture, to bee powred downe vpon her againe in due season in kindly and plentifull showers.
as the Earth by sending up vapours back to Heaven from the due she hath received thence, fills the bottles of heaven with new moisture, to be poured down upon her again in due season in kindly and plentiful showers.
and wee maintaine a kinde of continuall trading as it were betwixt God and vs. The Commodities are brought vs in, they are Gods blessings: for these wee traffique by our Prayers and Thankesgiuings. Let vs therefore deale squarely, as wise and honest marchants should doe.
and we maintain a kind of continual trading as it were betwixt God and us The Commodities Are brought us in, they Are God's blessings: for these we traffic by our Prayers and Thanksgivings. Let us Therefore deal squarely, as wise and honest Merchants should do.
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or could wee but fore-thinke what our misery should be, if we (as they) had our throates euer before the sword, or were wasted with extreame famines and pestilences, or liued eyther in thicke darkenesse, without the Gospell,
or could we but forethink what our misery should be, if we (as they) had our throats ever before the sword, or were wasted with extreme famines and pestilences, or lived either in thick darkness, without the Gospel,
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and enflame them to magnifie and blesse the holy name of God for our long and present peace, for that measure of plenty what euer it be which we yet haue,
and inflame them to magnify and bless the holy name of God for our long and present peace, for that measure of plenty what ever it be which we yet have,
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and for the still continued liberty of his glorious Gospell and sincere worship among vs. God grant, that from our wretched vnthankefulnesse, he take not just occation, by taking these great blessings from vs to teach vs at once both how to vse them better and how to value th•m better.
and for the still continued liberty of his glorious Gospel and sincere worship among us God grant, that from our wretched unthankfulness, he take not just occasion, by taking these great blessings from us to teach us At once both how to use them better and how to valve th•m better.
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Importuni vt accipiant, inquieti donec acceprint, vbi acceceperint ingrati, When Suiters come to the Popes Court with their businesses, the Courtiers and Officers lye in the wind for them, greedily offering their seruice,
Importuni vt Accipiant, inquieti donec acceprint, vbi acceceperint ingrati, When Suitors come to the Popes Court with their businesses, the Courtiers and Officers lie in the wind for them, greedily offering their service,
but by that they haue got the money, they haue forgot the man, and hauing first serued their owne turne, they then leaue the businesse to goe which way it will.
but by that they have god the money, they have forgotten the man, and having First served their own turn, they then leave the business to go which Way it will.
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When we would haue something, some outward blessing conferred, or some outward calamity removed, (for these thanklesse deuotions seldome looke farther,
When we would have something, Some outward blessing conferred, or Some outward calamity removed, (for these thankless devotions seldom look farther,
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then after these outward things;) we are as S. Chrysostome speaketh NONLATINALPHABET, very eager and earnest with God, wee must haue no Nay, we wrastle with him and that stoutly,
then After these outward things;) we Are as S. Chrysostom speaks, very eager and earnest with God, we must have no Nay, we wrestle with him and that stoutly,
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Sed vbi nouem? there returned not to giue God thankes for their cleansing, of the whole tenne any more then barely one single man. It is our case just.
said vbi November? there returned not to give God thanks for their cleansing, of the Whole tenne any more then barely one single man. It is our case just.
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When we want any of the good Creatures of God for our necessities, wee open our mouthes wide, till hee open his hand, and fill them with plentiousnesse:
When we want any of the good Creatures of God for our necessities, we open our mouths wide, till he open his hand, and fill them with plentiousnesse:
If hee haue made himselfe a debtor to vs by his Promise, (and indeed he hath so made himselfe a debtor to vs;) yet that is still gratis, and for nothing:
If he have made himself a debtor to us by his Promise, (and indeed he hath so made himself a debtor to us;) yet that is still gratis, and for nothing:
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because the promise it selfe was free, without eyther debt in him, or desert in vs. Nay more, God hath bin good to vs, not onely when wee had not deserued it;
Because the promise it self was free, without either debt in him, or desert in us Nay more, God hath been good to us, not only when we had not deserved it;
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and seldome otherwise, for he that will not labor, it is fit he should not eate: yet that labor is to be accounted but as the meanes, not as a sufficient cause thereof.
and seldom otherwise, for he that will not labour, it is fit he should not eat: yet that labour is to be accounted but as the means, not as a sufficient cause thereof.
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the Excellencie of the Dutie, the continuance of Gods bles•ings, our future Necessity, our Misery in wanting, our Importunity in Crauing, his free liberality in bestowing, should quicken vs to a more conscionable performance of this so necessarie, so just, so religious a Duty.
the Excellency of the Duty, the Continuance of God's bles•ings, our future Necessity, our Misery in wanting, our Importunity in Craving, his free liberality in bestowing, should quicken us to a more conscionable performance of this so necessary, so just, so religious a Duty.
what good course might be taken, effectually to reforme this our so great backwardnes, and to performe that so hard a duty? And so you see, my second Inference, for exhortation ;
what good course might be taken, effectually to reform this our so great backwardness, and to perform that so hard a duty? And so you see, my second Inference, for exhortation;
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which taken away, the effect will instantly and of it selfe cease. Now those Causes are especially, as I conceiue, these fiue. viz. 1. Pride, and Selfe-loue; 2. Enuy, and Discontentment; 3. Riotousnesse, and Epicurisme;
which taken away, the Effect will instantly and of it self cease. Now those Causes Are especially, as I conceive, these fiue. viz. 1. Pride, and Self-love; 2. Envy, and Discontentment; 3. Riotousness, and Epicurism;
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Now then, besides the application of that which hath alreadie beene spoken in the former Discoueries and Motiues ; (for euery Discouery of a fault, doth virtually containe some meanes for the correcting of it,
Now then, beside the application of that which hath already been spoken in the former Discoveries and Motives; (for every Discovery of a fault, does virtually contain Some means for the correcting of it,
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and euery true Motiue to a duty, doth virtually containe some helpes vnto the practise of it:) besides these I say, I know not how to prescribe any better remedies against vnthankefulnes, or helpes vnto thankefulnes;
and every true Motive to a duty, does virtually contain Some helps unto the practice of it:) beside these I say, I know not how to prescribe any better remedies against unthankfulness, or helps unto thankfulness;
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They are Pride, Envy, Epicurisme, Carefulnesse, Securitie. I place Pride, where it would be; the formost, because it is of all other the principall impediment of Thankefulnes.
They Are Pride, Envy, Epicurism, Carefulness, Security. I place Pride, where it would be; the foremost, Because it is of all other the principal impediment of Thankfulness.
Either he vnderualueth the Guift, or else he overualueth himselfe; as if he were himselfe the giuer, or at least the deseruer : and is in both vnthankefull.
Either he undervalueth the Gift, or Else he overvalueth himself; as if he were himself the giver, or At least the deserver: and is in both unthankful.
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and condemne his owne heart of much sinfull sacriledge, if it dare but thinke the least thought tending to rob God of the least part of his honour. Enuy followeth Pride; the Daughter the Mother:
and condemn his own heart of much sinful sacrilege, if it Dare but think the least Thought tending to rob God of the least part of his honour. Envy follows Pride; the Daughter the Mother:
that God giueth to no man, all the desire of his heart in these outward things, to teach him not to looke for absolute cōtentment in this life, least of all, in these things.
that God gives to no man, all the desire of his heart in these outward things, to teach him not to look for absolute contentment in this life, least of all, in these things.
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let him compare himselfe rather with them that haue lesse, then those that haue more: and therein withall consider, not so much what himselfe wanteth which some others haue,
let him compare himself rather with them that have less, then those that have more: and therein withal Consider, not so much what himself Wants which Some Others have,
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We should doe well to vnderstand that saying of Christ, not barely as a Prediction, but as a kind of Promise too, (as I haue partly intimated before,) The poore you shall alwayes haue with you :
We should do well to understand that saying of christ, not barely as a Prediction, but as a kind of Promise too, (as I have partly intimated before,) The poor you shall always have with you:
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and feare, vnlesse wee be more thankfull for what we haue, it will be yet and euery day worse and worse with vs. Councell is very needfull for vs in these declining times:
and Fear, unless we be more thankful for what we have, it will be yet and every day Worse and Worse with us Council is very needful for us in these declining times:
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and blesse him for his great mercy, who yet continueth his goodnesse in a comfortable and gracious measure vnto vs, notwithstanding our so great vnworthines and vnthankefulnesse. Thousands of our brethren in the world, as good as our selues:
and bless him for his great mercy, who yet Continueth his Goodness in a comfortable and gracious measure unto us, notwithstanding our so great unworthiness and unthankfulness. Thousands of our brothers in the world, as good as our selves:
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how glad would they be, how thankefull to God, how would they reioyce and sing, if they enioyed but a small part of that peace and prosperitie in outward things,
how glad would they be, how thankful to God, how would they rejoice and sing, if they enjoyed but a small part of that peace and Prosperity in outward things,
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The third Impediment of Thankfulnesse, is Ryot, and Epicurisme: that which the Prophet reckoneth in the Catalogue of Sodoms sinnes, Fulnesse of bread, and abundance of Idlenesse.
The third Impediment of Thankfulness, is Riot, and Epicurism: that which the Prophet Reckoneth in the Catalogue of Sodom's Sins, Fullness of bred, and abundance of Idleness.
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When thou hast eaten, and art full, Then beware least thou forget the Lord thy God, Deut. 8. It much argueth, that wee make small account of the good Creatures of God,
When thou hast eaten, and art full, Then beware lest thou forget the Lord thy God, Deuteronomy 8. It much argue, that we make small account of the good Creatures of God,
set a just price vpon them, seeing hee reapeth so little good from them? A pound, that would doe a Poore man that taketh paines for his liuing a great deale of good, maintaine him and his family for some weekes together, perhaps put him into fresh trading;
Set a just price upon them, seeing he reapeth so little good from them? A pound, that would do a Poor man that Takes pains for his living a great deal of good, maintain him and his family for Some weeks together, perhaps put him into fresh trading;
what good doth it to a prodigall Gallant, that will set scores and hundreds of them flying at one afternoones sitting in a Gaming-house? Shall any man make me beleeue, hee valueth these good guifts of God as he should doe,
what good does it to a prodigal Gallant, that will Set scores and hundreds of them flying At one afternoons sitting in a Gaming-house? Shall any man make me believe, he valueth these good Gifts of God as he should do,
that in the po•dering and perfuming of an excrement that neuer grew from his owne scalpe, in the furnishing of a Table for the pompe and luxurie of a few houres, in making vp a rich Suite to case a rotten carkasse in, in the pursuite of any other lustfull vanity or delight, expendeth beyond the proportion of his reuenue or condition,
that in the po•dering and perfuming of an excrement that never grew from his own scalp, in the furnishing of a Table for the pomp and luxury of a few hours, in making up a rich Suit to case a rotten carcase in, in the pursuit of any other lustful vanity or delight, expendeth beyond the proportion of his revenue or condition,
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thinke that, if for euery word idly spoken, then by the same proportion for euery penny idly-spent, wee shall be accomptable to God at the day of Iudgement.
think that, if for every word idly spoken, then by the same proportion for every penny idly-spent, we shall be accountable to God At the day of Judgement.
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Immoderate Care, and Sollicitude for outward things is another impediment of Thankfulnes. Vnder which title I comprehend Couetousnesse especially, but not onely:
Immoderate Care, and Solicitude for outward things is Another impediment of Thankfulness. Under which title I comprehend Covetousness especially, but not only:
which desire and expectation if inordinate, must needs in the end determine in vnthankfulnesse. For the very true reason, why we desire things inordinately, is;
which desire and expectation if inordinate, must needs in the end determine in unthankfulness. For the very true reason, why we desire things inordinately, is;
and taketh of so much from the estimation wee had of the good: whereby it commeth to passe, that by how much wee ouer-valued it in the pursuite, by so much we vnder-value it in the possession. And so in stead of giuing Thankes to God for the good wee haue receiued;
and Takes of so much from the estimation we had of the good: whereby it comes to pass, that by how much we over-valved it in the pursuit, by so much we undervalue it in the possession. And so in stead of giving Thanks to God for the good we have received;
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who euer would bee thankfull, let him moderate his desires after these outward things; fore-cast as well the inconueniencies that follow them, as the commodities they bring with them;
who ever would be thankful, let him moderate his Desires After these outward things; forecast as well the inconveniences that follow them, as the commodities they bring with them;
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how our affections are best and hottest at the first, and doe in processe of time insensibly deaden, and at last dye, if we doe not take the opportunity,
how our affections Are best and hottest At the First, and do in process of time insensibly deaden, and At last die, if we do not take the opportunity,
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Let vs remember these fiue Impediments and beware of them; Pride, Enuy, Epicurisme, Worldly Carefulnesse. and Delay. All which are best remedyed by their contraries.
Let us Remember these fiue Impediments and beware of them; Pride, Envy, Epicurism, Worldly Carefulness. and delay. All which Are best remedied by their contraries.
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I should also haue desired, if the time would haue permitted, although my Text speaketh of our Thankesgiuing vnto God precisely as it respecteth the Creature ;
I should also have desired, if the time would have permitted, although my Text speaks of our Thanksgiving unto God precisely as it respecteth the Creature;
yet to haue improued it a little farther by a fourth Inference: that if wee be thus bound to giue God thankes for these outward blessings, how much more ought wee then to abound in all thankfulnesse vnto him for his manifold Spirituall blessings in heauenly things in Christ ;
yet to have improved it a little farther by a fourth Inference: that if we be thus bound to give God thanks for these outward blessings, how much more ought we then to abound in all thankfulness unto him for his manifold Spiritual blessings in heavenly things in christ;
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& the Holy Spirit, three Persons and one only wise, gracious, and euerliuing God, bee ascribed (as is most due) by vs and his whole Church, all the Kingdome, the Power,
& the Holy Spirit, three Persons and one only wise, gracious, and everliving God, be ascribed (as is most due) by us and his Whole Church, all the Kingdom, the Power,
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Abraham commeth with Sarah his wife and their family, as a Stranger, to sojourne among the Philistims in Gerar: couenanteth with her before-hand, thinking thereby to prouide for his owne safetie,
Abraham comes with Sarah his wife and their family, as a Stranger, to sojourn among the philistines in Gerar: Covenanteth with her beforehand, thinking thereby to provide for his own safety,
because she was beautifull, that they should not bee to know that they were any more then Brother and Sister. Abimilech King of the place heareth of their comming, and of her beauty; sendeth for them both;
Because she was beautiful, that they should not be to know that they were any more then Brother and Sister. Abimelech King of the place hears of their coming, and of her beauty; sends for them both;
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of which reply, letting pafse the remainder in the next verse, which concerneth the time to come, so much of it as is contained in this verse, hath reference to what was already done and past, and it meeteth right with Abimelechs answere. Something he had done ;
of which reply, letting pafse the remainder in the next verse, which concerns the time to come, so much of it as is contained in this verse, hath Referente to what was already done and passed, and it meeteth right with Abimelechs answer. Something he had done;
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So that his Answere, so farre as it reached, was just: but, because it reached not home, it was not full. And now Almightie God fitteth it with a Reply, most conuenient for such an Answere: admitting his Plea,
So that his Answer, so Far as it reached, was just: but, Because it reached not home, it was not full. And now Almighty God fits it with a Reply, most convenient for such an Answer: admitting his Plea,
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so farre as hee alledged it, for what he had done, in taking Abrahams wife, hauing done it simply out of ignorance, Yea I know that thou diddest this in the integrity of thy heart:
so Far as he alleged it, for what he had done, in taking Abrahams wife, having done it simply out of ignorance, Yea I know that thou didst this in the integrity of thy heart:
it was euen the same, whereby he had giuen him the first information at vers. 3. it was by dreame [ And God said vnto him in a dreame ] and then after the substance of the Reply ;
it was even the same, whereby he had given him the First information At vers. 3. it was by dream [ And God said unto him in a dream ] and then After the substance of the Reply;
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and namely, and among the rest, by Dreames; Secondly, that God imparted his will by such kinde of supernatural Revelations, not only to the Godly & Faithfull, (though to them most frequently,
and namely, and among the rest, by Dreams; Secondly, that God imparted his will by such kind of supernatural Revelations, not only to the Godly & Faithful, (though to them most frequently,
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that since the writings of the Prophets and Apostles were made vp, the Scripture-Canon sealed, and the Christian Church by the Preaching of the Gospell become Oecumenicall;
that since the writings of the prophets and Apostles were made up, the Scripture canon sealed, and the Christian Church by the Preaching of the Gospel become Ecumenical;
Dreames, and other supernaturall Reuelations, as also other things of like nature, as Miracles, and whatsoeuer more immediate and extraordinary manifestations of the will and power of God, haue ceased to be of ordinarie and familiar vse:
Dreams, and other supernatural Revelations, as also other things of like nature, as Miracles, and whatsoever more immediate and extraordinary manifestations of the will and power of God, have ceased to be of ordinary and familiar use:
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that although God haue now tyed vs to his holy written word, as vnto a perpetuall infallible Rule, beyond which we may not expect, and against which we may not admit, any other direction, as from God:
that although God have now tied us to his holy written word, as unto a perpetual infallible Rule, beyond which we may not expect, and against which we may not admit, any other direction, as from God:
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yet he hath no where abridged himselfe of the power and libertie, euen still to intimate vnto the sonnes of men the knowledge of his will, and the glory of his might, by Dreames, Miracles, or other like supernaturall manifestations;
yet he hath not where abridged himself of the power and liberty, even still to intimate unto the Sons of men the knowledge of his will, and the glory of his might, by Dreams, Miracles, or other like supernatural manifestations;
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which because they are without the sphere of our comprehension, may to our seeming haue faire appearances of Diuine Reuelations or Miracles, when they are nothing lesse:
which Because they Are without the sphere of our comprehension, may to our seeming have fair appearances of Divine Revelations or Miracles, when they Are nothing less:
but by taking from them, among other things, some reasonable coniectures in the generall, of the present estate both of our Bodies and Soules. Of our Bodyes first.
but by taking from them, among other things, Some reasonable Conjectures in the general, of the present estate both of our Bodies and Souls. Of our Bodies First.
as also the differences of strength, and health, and dis•ases, and distempers, either by dyet or passion or otherwise, doe cause impressions of different formes in the fancy: our ordinary Dreames may be a good helpe, to leade vs into those discoueries, both in time of health, what our naturall constitution, complexion, and temperature is;
as also the differences of strength, and health, and dis•ases, and distempers, either by diet or passion or otherwise, do cause impressions of different forms in the fancy: our ordinary Dreams may be a good help, to lead us into those discoveries, both in time of health, what our natural constitution, complexion, and temperature is;
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as the Voluptuous Beast dreameth most of pleasures, the Couetous wretch most of profits, & the proud or ambitious most of prayses, preferments, or reuenge :
as the Voluptuous Beast dreameth most of pleasures, the Covetous wretch most of profits, & the proud or ambitious most of praises, preferments, or revenge:
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the obseruing of our ordinary Dreames may be of good vse fo• vs vnto that discouery, which of these three is our Master sinne (for vnto one of the three euery other sinne is reduced,) The Lust of the flesh, the Lust of the eyes, or the Pride of Life.
the observing of our ordinary Dreams may be of good use fo• us unto that discovery, which of these three is our Master sin (for unto one of the three every other sin is reduced,) The Lust of the Flesh, the Lust of the eyes, or the Pride of Life.
the manner of Gods reueiling his will here to Abimelech by Dreame, being but an incidentall circumstance vpon the bye, and not belonging to the maine of the present story.
the manner of God's reveiling his will Here to Abimelech by Dream, being but an incidentall circumstance upon the buy, and not belonging to the main of the present story.
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and God who is the searcher of all hearts, alloweth the allegation, and acknowledgeth that integritie, [ Yea I know that thou diddest this in the integritie of thy heart.
and God who is the searcher of all hearts, alloweth the allegation, and acknowledgeth that integrity, [ Yea I know that thou didst this in the integrity of thy heart.
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as signifying properly Perfection or Innocency. You would thinke by that word, that Abimelech had in this whole businesse walked in the sight of God with a pure, and vpright, and true, and single, and perfect heart.
as signifying properly Perfection or Innocency. You would think by that word, that Abimelech had in this Whole business walked in the sighed of God with a pure, and upright, and true, and single, and perfect heart.
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Againe, God with-held him, or else hee would haue done more and worse: and it is a poore perfection of heart, where the actiue power onely is restrayned,
Again, God withheld him, or Else he would have done more and Worse: and it is a poor perfection of heart, where the active power only is restrained,
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that in this particuler, wherewith it seemed to him God by so threatning him did charge him, in wronging Abraham by taking his wife from him, his Conscience could witnesse the Innocency of his heart,
that in this particular, wherewith it seemed to him God by so threatening him did charge him, in wronging Abraham by taking his wife from him, his Conscience could witness the Innocency of his heart,
and hee knew no other by her then so, when hee tooke her into his house, supposing her to bee a single woman: if hee had knowne shee had beene any mans wife, hee would not for any good haue done the man so foule an iniury,
and he knew no other by her then so, when he took her into his house, supposing her to be a single woman: if he had known she had been any men wife, he would not for any good have done the man so foul an injury,
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viz. as free in this particular from any intent, eyther to iniure Abraham, or to sinne against the light of his owne Conscience, by committing adultery with anthers wife.
viz. as free in this particular from any intent, either to injure Abraham, or to sin against the Light of his own Conscience, by committing adultery with anthers wife.
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hatefull euen in the judgement of those men, who made small or no conscience at all of Fornication. See how this is raised from the Text, Abimelechs heart neuer smote him for taking Sarah into his house,
hateful even in the judgement of those men, who made small or no conscience At all of Fornication. See how this is raised from the Text, Abimelechs heart never smote him for taking Sarah into his house,
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But the very frame of his Apologie sheweth, that if he had knowne her to be another mans wife ▪ and yet had taken her, hee could not then haue pretended the integrity of his heart,
But the very frame of his Apology shows, that if he had known her to be Another men wife ▪ and yet had taken her, he could not then have pretended the integrity of his heart,
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but hee should haue beene NONLATINALPHABET, his own heart would haue condemned him for it, and he should therein haue sinned grosly against the light of his owne Conscience.
but he should have been, his own heart would have condemned him for it, and he should therein have sinned grossly against the Light of his own Conscience.
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I say, it cannot be doubtfull to vs, but that all fornication, how simple soeuer, is a sinne foule and odious in the sight of God, •nd deadly to the committer.
I say, it cannot be doubtful to us, but that all fornication, how simple soever, is a sin foul and odious in the sighed of God, •nd deadly to the committer.
Secondly, causing vsually consumption of estate, rottennesse of bones, and losse of good-name. Thirdly, stealing away the heart of those that are once ensnared therewith,
Secondly, causing usually consumption of estate, rottenness of bones, and loss of Good-name. Thirdly, stealing away the heart of those that Are once Ensnared therewith,
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and bewitching them euen vnto perdition, in such powerfull sort, that it is seldome seene, a man once brought vnder by this sinne, to recouer himselfe againe and to get the victory ouer it.
and bewitching them even unto perdition, in such powerful sort, that it is seldom seen, a man once brought under by this sin, to recover himself again and to get the victory over it.
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Fourthly, putting ouer the guilty to the seuere immediate judgement of God himselfe; who for this sinne •lew of the Israelites in one day 23. or 24. thousand.
Fourthly, putting over the guilty to the severe immediate judgement of God himself; who for this sin •lew of the Israelites in one day 23. or 24. thousand.
in depriuing it (by making it the instrument of filthines, and the member of an harlot,) of that honour whereunto God had ordained it, to be a member of Christ, and the Temple of the holy Ghost.
in depriving it (by making it the Instrument of filthiness, and the member of an harlot,) of that honour whereunto God had ordained it, to be a member of christ, and the Temple of the holy Ghost.
because they esteemed it either as no sinne, or as one of the least. It was not onely the fond speech of an indulgent and doating old Father in the excuse of his licentious sonne in the Comedy, Non est flagitium mihi crede adolescentulum scortari ;
Because they esteemed it either as no sin, or as one of the least. It was not only the found speech of an indulgent and doting old Father in the excuse of his licentious son in the Comedy, Non est Flagitium mihi crede adolescentulum scortari;
(and yet hee spake, but as the generality of them then thought:) but it was the setious plea also of the graue Romane Oratour, in the behalfe of his client, in open court,
(and yet he spoke, but as the generality of them then Thought:) but it was the setious plea also of the graven Roman Orator, in the behalf of his client, in open court,
before the seuerity of the sage and Reuerend bench of Iudges, Quando hoc non factum est? quando reprehensum? quando non permissum? and Datur omniū concessu, &c. Not in the lust of concupiscence, (saith S. Paul) as the Gentiles, which know not God.
before the severity of the sage and Reverend bench of Judges, Quando hoc non factum est? quando reprehensum? quando non permissum? and Datur omniū concessu, etc. Not in the lust of concupiscence, (Says S. Paul) as the Gentiles, which know not God.
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who hauing their vnderstanding darkened through the ignorance that was in them, because of the blindnesse of their hearts, wrought such vncleannesse not onely without remorse, but even with greedinesse :
who having their understanding darkened through the ignorance that was in them, Because of the blindness of their hearts, wrought such uncleanness not only without remorse, but even with greediness:
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before they could reclaime them from an Errour so inueterate both in the judgement and practise: St. Paul therefore as it both became and concerned him being the Apostle and Doctour of the Gentiles, often toucheth vpon this string in his Epistles written vnto the Churches of the Gentiles. But no where doth he set himselfe more fully and directly, with much euidence of reason and strength of argument, against this Sinne and errour, then in the first Epistle he wrote to the Corinthians: because among them this sinne, was both it selfe mo•t rife in the practise, the Corinthians being notedly infamous for lust and wantonnes;
before they could reclaim them from an Error so inveterate both in the judgement and practise: Saint Paul Therefore as it both became and concerned him being the Apostle and Doctor of the Gentiles, often touches upon this string in his Epistles written unto the Churches of the Gentiles. But no where does he Set himself more Fully and directly, with much evidence of reason and strength of argument, against this Sin and error, then in the First Epistle he wrote to the Corinthians: Because among them this sin, was both it self mo•t rife in the practise, the Corinthians being notedly infamous for lust and wantonness;
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Out of which consideration, the Apostles in that first Generall Councell holden at Ierusalem Act. 15. thought it needfull by Ecclesiasticall Canon, among some other indifferent things for the Churches peace, to lay this restraint vpon the converted Gentiles, that they should abstaine from Fornication. Not,
Out of which consideration, the Apostles in that First General Council held At Ierusalem Act. 15. Thought it needful by Ecclesiastical Canon, among Some other indifferent things for the Churches peace, to lay this restraint upon the converted Gentiles, that they should abstain from Fornication. Not,
as if Fornication were in it selfe an indifferent thing, as those other things were; nor, as if those other things were in themselues and simply vnlawfull as Fornication was:
as if Fornication were in it self an indifferent thing, as those other things were; nor, as if those other things were in themselves and simply unlawful as Fornication was:
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so many of them I meane as hold that simple fornication is not intrinsecally, and in the proper nature of it, a sinne against the law of Nature, but onely made such, by diuine positiue Lawe. A strange thing it is,
so many of them I mean as hold that simple fornication is not intrinsically, and in the proper nature of it, a sin against the law of Nature, but only made such, by divine positive Law. A strange thing it is,
and to my seeming not lesse then a mystery, that those men that speake so harshly of Marriage which God hath ordained, should withall speake so fauourably of fornication which God hath forbidden ;
and to my seeming not less then a mystery, that those men that speak so harshly of Marriage which God hath ordained, should withal speak so favourably of fornication which God hath forbidden;
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or any of that I haue yet said, spoken to giue the least shadow of libertie or excuse, to Fornication or any vncleannesse, which Saint Paul would not haue so much as named among the Saints;
or any of that I have yet said, spoken to give the least shadow of liberty or excuse, to Fornication or any uncleanness, which Saint Paul would not have so much as nam among the Saints;
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not named with allowance, not named with any extenuation, not named but with some detestation. But the very thing for which I haue spoken all this, is to shew, how inexcusable the Adulterer is:
not nam with allowance, not nam with any extenuation, not nam but with Some detestation. But the very thing for which I have spoken all this, is to show, how inexcusable the Adulterer is:
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nor could be committed by the two offending parties, without wrong done to a third. And therefore if anything might be said colourably to excuse Fornication, (as there can be nothing said iustly;) yet if any such thing could be said for Fornication, it would not reach to excuse Adulterie: because of the iniury that cleaueth therevnto.
nor could be committed by the two offending parties, without wrong done to a third. And Therefore if anything might be said colorably to excuse Fornication, (as there can be nothing said justly;) yet if any such thing could be said for Fornication, it would not reach to excuse Adultery: Because of the injury that cleaveth thereunto.
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what a beast then is the Adulterer, and what a Monster, whom that remedy doth no good vpon? In the marriage knot, there is some expression and representation of the Loue-couenant betwixt Christ, and his Church: but what good assurance can the Adulterer haue that he is within that Couenant, when he breaketh this knot? Euery married person hath ipso facto surrendred vp the right and interest he had in and ouer his owne body, and put it out of his owne into the power of another:
what a beast then is the Adulterer, and what a Monster, whom that remedy does no good upon? In the marriage knot, there is Some expression and representation of the Love-covenant betwixt christ, and his Church: but what good assurance can the Adulterer have that he is within that Covenant, when he breaks this knot? Every married person hath ipso facto surrendered up the right and Interest he had in and over his own body, and put it out of his own into the power of Another:
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[ Men doe not despise • thiefe if he steale to satisfie his soule, when he is hungry, &c. But who so committeth adultery with a woman, lacketh vnderstanding:
[ Men do not despise • thief if he steal to satisfy his soul, when he is hungry, etc. But who so Committeth adultery with a woman, lacketh understanding:
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for a priuate pecuniary mulct, doest at once both be guilty thine owne conscience with fordide Briberie, and embolden the Adulterer to commit that sinne againe without feare, from which hee hath once escaped without shame, or so much as valuable losse.
for a private pecuniary mulct, dost At once both be guilty thine own conscience with fordide Bribery, and embolden the Adulterer to commit that sin again without Fear, from which he hath once escaped without shame, or so much as valuable loss.
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or how farre, Ignorance and Errour may excuse, or lessen sinfull Actions proceeding there-from, in point of Conscience,) let vs first lay downe one generall, certaine,
or how Far, Ignorance and Error may excuse, or lessen sinful Actions proceeding therefrom, in point of Conscience,) let us First lay down one general, certain,
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and fundamentall ground, wherevpon indeed dependeth especially the resolution of almost all those difficulties, that may occurre in this, and many other like Questions. And that is this.
and fundamental ground, whereupon indeed dependeth especially the resolution of almost all those difficulties, that may occurre in this, and many other like Questions. And that is this.
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that all other circumstances and respects layde aside, euery sinne is simply and absolutely by so much greater or lesser, by how much it is more or lesse voluntary.
that all other Circumstances and respects laid aside, every sin is simply and absolutely by so much greater or lesser, by how much it is more or less voluntary.
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the sinne arising from such defect we call more properly a sinne of Ignorance. If the maine defect be in the Affections, some passion blinding or corrupting the Iudgement:
the sin arising from such defect we call more properly a sin of Ignorance. If the main defect be in the Affections, Some passion blinding or corrupting the Judgement:
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the sinne arising from such wilfulnesse we call a Rebellion, or a sinne of Presumption. And certainely these sinnes of Presumption are the greatest of the three;
the sin arising from such wilfulness we call a Rebellion, or a sin of Presumption. And Certainly these Sins of Presumption Are the greatest of the three;
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because the wilfullest: and those of Ignorance the least; because there is in them the least disorder of the will, which doth its office in some measure, in following the guidance of the vnderstanding;
Because the wilfullest: and those of Ignorance the least; Because there is in them the least disorder of the will, which does its office in Some measure, in following the guidance of the understanding;
And of sinnes of Ignorance, compared one with another, that is euer the least, wherein the defect is greater in the vnderstanding, & in the will lesse.
And of Sins of Ignorance, compared one with Another, that is ever the least, wherein the defect is greater in the understanding, & in the will less.
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that yet some kind of Ignorance and Errour doth excuse from sinne, sometimes wholy, but very often at least in part. The whole truth of both these conclusions, wee may see in this one action of Abimelech, in taking Sarah into his house.
that yet Some kind of Ignorance and Error does excuse from sin, sometime wholly, but very often At least in part. The Whole truth of both these conclusions, we may see in this one actium of Abimelech, in taking Sarah into his house.
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and thence also a twofold Ignorance. The one was an Errour in vniversals, (Ignorantia Iuris, as they call it;) concerning the nature of Fornication: which being an heynous sinne, hee tooke to be eyther none at all, or a very small one.
and thence also a twofold Ignorance. The one was an Error in universals, (Ignorantia Iuris, as they call it;) Concerning the nature of Fornication: which being an heinous sin, he took to be either none At all, or a very small one.
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The other was an Errour in Particulari, (Ignorantia facti,) concerning the personall condition and relation of Sarah to Abraham: whose sister he thought her to be,
The other was an Error in Particulari, (Ignorantia facti,) Concerning the personal condition and Relation of Sarah to Abraham: whose sister he Thought her to be,
That former Ignorance (Ignorantia juris) in Abimelech, was in some degree voluntary. For Abimelech had in him the common Principles of the Law of Nature ;
That former Ignorance (Ignorantia Juris) in Abimelech, was in Some degree voluntary. For Abimelech had in him the Common Principles of the Law of Nature;
by the light whereof, if he had beene carefull to haue improued it, but euen so farre as right reason might haue led a prudent and dispassionate naturall man, he might haue discerned in the most simple Fornication such incongruity with those Principles,
by the Light whereof, if he had been careful to have improved it, but even so Far as right reason might have led a prudent and dispassionate natural man, he might have discerned in the most simple Fornication such incongruity with those Principles,
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and may know if he be not wanting to himselfe, is so farre forth wilfull. Now Abimelech was bound to know, that all carnall knowledge of man and woman out of the state of Wedlocke was simply vnlawfull ;
and may know if he be not wanting to himself, is so Far forth wilful. Now Abimelech was bound to know, that all carnal knowledge of man and woman out of the state of Wedlock was simply unlawful;
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and looke how much measure you abate in the wilfulnesse, so much waight you take of from the sinne. The light of Nature, thou•h to a man that could haue made the best of it, it had beene sufficient to haue discouered the vitious deformity, and consequently the morall vnlawfulnesse of Fornication;
and look how much measure you abate in the wilfulness, so much weight you take of from the sin. The Light of Nature, thou•h to a man that could have made the best of it, it had been sufficient to have discovered the vicious deformity, and consequently the moral unlawfulness of Fornication;
yet was it nothing so cleare in this particular, as in many other things that concerned common equity, and commutatiue Iustice. Besides, common opinion, and the Custome of the times,
yet was it nothing so clear in this particular, as in many other things that concerned Common equity, and commutative Justice Beside, Common opinion, and the Custom of the times,
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might easily carry him with the streame, and make him aduenture to doe as most did, without any scruple, or so much as suspicion of such foule wickednesse, in a course so vniuersally allowed and practised.
might Easily carry him with the stream, and make him adventure to do as most did, without any scruple, or so much as suspicion of such foul wickedness, in a course so universally allowed and practised.
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And I make no question, the premises considered, but that Abrahams sin in denying Sarah to be his wife, (notwithstanding the equiuocating tricke hee had to helpe it) was by many degrees greater, then was Abimelechs in taking her:
And I make no question, the premises considered, but that Abrahams since in denying Sarah to be his wife, (notwithstanding the equivocating trick he had to help it) was by many Degrees greater, then was Abimelechs in taking her:
Abim•lechs sinne in taking her, though with some degrees of wilfulnesse, being yet a sinne rather of Ignorance: whereas Abrahams sinne in denying her, was a sinne of Infirmity at the least,
Abim•lechs sin in taking her, though with Some Degrees of wilfulness, being yet a sin rather of Ignorance: whereas Abrahams sin in denying her, was a sin of Infirmity At the least,
yet that other Errour of his ( Ignorantia facti, in mistaking a married woman for a single) doth wholly excuse his fact from the sinnes of injustice, in coueting and taking another mans wife, against the eighth the tenth Commandements.
yet that other Error of his (Ignorantia facti, in mistaking a married woman for a single) does wholly excuse his fact from the Sins of injustice, in coveting and taking Another men wife, against the eighth the tenth commandments.
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and therefore, though he tooke his wife from him indeed, yet not knowing any such matter by her, especially hauing withall made ordinary and requisite enquiry thereafter, it must be granted he did it vnwittingly ; and therefore vnwilfully ;
and Therefore, though he took his wife from him indeed, yet not knowing any such matter by her, especially having withal made ordinary and requisite enquiry thereafter, it must be granted he did it unwittingly; and Therefore unwilfully;
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It is cleere from the wordes of my Text, that Abimelechs heart was sincere in this action of taking Sarah, from any iniury intended to Abraham therein;
It is clear from the words of my Text, that Abimelechs heart was sincere in this actium of taking Sarah, from any injury intended to Abraham therein;
By what hath beene spoken wee may see in part, what kind of Ignorance it is, that will excuse vs fom sinne, eyther in whole, or in part ; and what will not.
By what hath been spoken we may see in part, what kind of Ignorance it is, that will excuse us From sin, either in Whole, or in part; and what will not.
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And if they were saued in their faith, why may not the same faith saue vs? and why will not you also be of that religion that brought them to Heauen? ] A motiue more plausible, then strong :
And if they were saved in their faith, why may not the same faith save us? and why will not you also be of that Religion that brought them to Heaven? ] A motive more plausible, then strong:
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who led away with the common superstitions of those blinde times, might yet by those generall truthes, which by the mercie of God were preserued amid the foulest ouerspreadings of Poperie, agreeable to the word of God, (though clogged with an addition of many superstitions and Antichristian inventions withall.) bee brought to true Faith in the Sonne of God;
who led away with the Common superstitions of those blind times, might yet by those general truths, which by the mercy of God were preserved amid the Foulest ouerspreadings of Popery, agreeable to the word of God, (though clogged with an addition of many superstitions and Antichristian Inventions withal.) be brought to true Faith in the Son of God;
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vnfained Repentance from dead workes, and a sincere desire and endeauour of new and holy Obedience. This was the Religion, that brought them to heauen;
unfeigned Repentance from dead works, and a sincere desire and endeavour of new and holy obedience. This was the Religion, that brought them to heaven;
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and I doubt not but as St. Paul for his blasphemies and persecutions, so they obtained mercy for these sinnes ▪ because they did them ignorantly in misbeleife.
and I doubt not but as Saint Paul for his Blasphemies and persecutions, so they obtained mercy for these Sins ▪ Because they did them ignorantly in misbeleife.
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And vpon the same ground, we haue cause also to hope charitably of many thousand poore soules in Italy, Spaine, and other parts of the Christian world at this day:
And upon the same ground, we have cause also to hope charitably of many thousand poor Souls in Italy, Spain, and other parts of the Christian world At this day:
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And besides, as they liued in the practise of that worship which we call Idolatry, so they dyed in the same without Repentance: and so their case is not the same with Saint Paules, who saw those his sinnes,
And beside, as they lived in the practice of that worship which we call Idolatry, so they died in the same without Repentance: and so their case is not the same with Saint Paul's, who saw those his Sins,
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but how can Idolaters, liuing and dying so without repentance, be saued? It is answered, that ignorance in point of fact, so conditioned as hath been shewed, doth so excuse à tot• ;
but how can Idolaters, living and dying so without Repentance, be saved? It is answered, that ignorance in point of fact, so conditioned as hath been showed, does so excuse à tot•;
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nourished by Education, Custome, Tradition, the Tyrannie of their leaders, the Fashion of the times, not without some shew also of Piety and Deuotion ;
nourished by Education, Custom, Tradition, the Tyranny of their leaders, the Fashion of the times, not without Some show also of Piety and Devotion;
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arguing that their continuance therein was more from other preiudices, then from a wilfull contempt of Gods holy word and will. And as for their Repentance ;
arguing that their Continuance therein was more from other prejudices, then from a wilful contempt of God's holy word and will. And as for their Repentance;
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it is as certaine, that as many of them as are saued, did repent of their Idolatries, as it is certaine no Idolater, nor other sinner can bee saued without Repentance. But then, there is a double difference to be obserued, betweene Repentance for Ignorances, and for knowne Sinnes. The one is, that knowne sinnes must be confessed,
it is as certain, that as many of them as Are saved, did Repent of their Idolatries, as it is certain no Idolater, nor other sinner can be saved without Repentance. But then, there is a double difference to be observed, between Repentance for Ignorances, and for known Sinnes. The one is, that known Sins must be confessed,
and repented of, and pardon asked for them in particular, euery one singly by it selfe, (I meane for the kindes, though not euer for the indiuiduals,) euery kind by it selfe;
and repented of, and pardon asked for them in particular, every one singly by it self, (I mean for the Kinds, though not ever for the individuals,) every kind by it self;
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and to craue pardon for them by the lumpe, as Dauid doth in the 19. Psalme, [ Who can vnderstand all his Errours? Lord, cleanse thou mee from my secret sinnes.
and to crave pardon for them by the lump, as David does in the 19. Psalm, [ Who can understand all his Errors? Lord, cleanse thou me from my secret Sins.
and it is but an hypocriticall semblance of Pennance without the truth of the thing, where is no care, eyther endeauour of reformation. But ignorances may bee faithfully repented of, and yet still continued in. The reason;
and it is but an hypocritical semblance of Penance without the truth of the thing, where is no care, either endeavour of Reformation. But ignorances may be faithfully repented of, and yet still continued in. The reason;
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because the light was kept from them, and the land was darke about them, as the darkenesse of Egypt. But thou liuest as in a Goshen, where the light encompasseth thee in on all sides;
Because the Light was kept from them, and the land was dark about them, as the darkness of Egypt. But thou Livest as in a Goshen, where the Light encompasses thee in on all sides;
least thou shouldest see and be conuerted, and God should heale thee. Breefly, they wanted the light, thou shunnest it: they liued in darknesse; thou delightest in it: their ignorance was simple ; thine affected and wilfull.
lest thou Shouldst see and be converted, and God should heal thee. Briefly, they wanted the Light, thou shunnest it: they lived in darkness; thou delightest in it: their ignorance was simple; thine affected and wilful.
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and for want of loue and affection to the truth art justly giuen ouer to strong delusions, to belieue fables, and to put thy confidence in things that are lyes. So much for that matter.
and for want of love and affection to the truth art justly given over to strong delusions, to believe fables, and to put thy confidence in things that Are lies. So much for that matter.
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Secondly, here is a needfull admonition for vs all, not to flatter our selues for our ignorance of those things, that concerne vs in our generall or particular Callings;
Secondly, Here is a needful admonition for us all, not to flatter our selves for our ignorance of those things, that concern us in our general or particular Callings;
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But worse then them both is that vngracious seruant, who fearing his Master will appoint him something hee had rather let alone, keepeth himselfe out of the way before hand,
But Worse then them both is that ungracious servant, who fearing his Master will appoint him something he had rather let alone, Keepeth himself out of the Way before hand,
when they are so resolued to take freedome to sinne, that they chuse to be still ignorant, rather then hazard the forgoing of any part of that freedome:
when they Are so resolved to take freedom to sin, that they choose to be still ignorant, rather then hazard the foregoing of any part of that freedom:
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what doe they, but euen runne on blindfold into Hell? and through inner, poast along vnto vtter darkenesse, where shall be weeping and gnashing of teeth? Frustrà sibi de ignorantia blandiuntur, saith Saint Bernard, Qui vt liberius peccent, libenter ignorant.
what do they, but even run on blindfold into Hell? and through inner, post along unto utter darkness, where shall be weeping and gnashing of teeth? Frustrà sibi de ignorantia blandiuntur, Says Saint Bernard, Qui vt Liberius peccent, Libenter ignorant.
that so they may see, and heare, and learne, and vnderstand, and belieue, and obey, and increase in wisedome and in grace and in fauour with God and all good men.
that so they may see, and hear, and Learn, and understand, and believe, and obey, and increase in Wisdom and in grace and in favour with God and all good men.
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But then in the third place consider, that if all ignorance will not excuse an offender, (though some doe:) how canst thou hope to finde any colour of excuse or extenuation, that sinnest wilfully with knowledge,
But then in the third place Consider, that if all ignorance will not excuse an offender, (though Some doe:) how Canst thou hope to find any colour of excuse or extenuation, that Sinnest wilfully with knowledge,
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and against the light of thine owne Conscience? The least sinne thus committed is in some degree a Presumptuous sinne, and carryeth with it a contempt of God:
and against the Light of thine own Conscience? The least sin thus committed is in Some degree a Presumptuous sin, and Carrieth with it a contempt of God:
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But hee that sinneth against knowledge, doth Ponere obicem, (if you will allow the phrase, and it may be allowed in this sence:) hee doth not onely prouoke the Iustice of God by his sinne (as euery other sinner doth,) but he doth also dambe vp the Mercy of God by his contempt,
But he that Sinneth against knowledge, does Ponere obicem, (if you will allow the phrase, and it may be allowed in this sense:) he does not only provoke the justice of God by his sin (as every other sinner does,) but he does also dambe up the Mercy of God by his contempt,
and doth his part to shut himselfe out for euer from all possibility of pardon; vnlesse the boundlesse ouer-flowing mercy of God come in vpon him with a strong tide,
and does his part to shut himself out for ever from all possibility of pardon; unless the boundless overflowing mercy of God come in upon him with a strong tide,
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Rather giue all diligence, to adde to your knowledge Temperance, and Patience, and Godlinesse, and brotherly kindnesse, and Charity, and other good graces.
Rather give all diligence, to add to your knowledge Temperance, and Patience, and Godliness, and brotherly kindness, and Charity, and other good graces.
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Hee that increaseth knowledge, vnlesse his care of Obedience rise in some good proportion with it, doth but lay more roddes in steepe for his owne backe,
He that increases knowledge, unless his care of obedience rise in Some good proportion with it, does but lay more rods in steep for his own back,
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and increase the number of his stripes, and adde to the waight and measure of his owne most just condemnation. Know this, that although Integritie of heart may stand with some ignorances, as Abimelech here pleadeth it, and God alloweth it:
and increase the number of his stripes, and add to the weight and measure of his own most just condemnation. Know this, that although Integrity of heart may stand with Some ignorances, as Abimelech Here pleads it, and God alloweth it:
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when the things storyed in this chapter were done, Abimelech doubtlesse was an vnbelieuer, a stra•ger to the covenant of God made with Abraham, and so in the state of a carnall and meere naturall man,
when the things storied in this chapter were done, Abimelech doubtless was an unbeliever, a stra•ger to the Covenant of God made with Abraham, and so in the state of a carnal and mere natural man,
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And yet both he pleadeth, and God approueth, the innocency and integrity of his heart in this busines, [ Yea I know that thou diddest this in the integritie of thine heart.
And yet both he pleads, and God approveth, the innocency and integrity of his heart in this business, [ Yea I know that thou didst this in the integrity of thine heart.
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] Note hence, That in an vnbelieuer and Naturall man, and therefore also in a wicked person and a Cast-away, (for as to the present state, the Vnregenerate and the Reprobate, are equally capable and equally incapable of good things;) there may be truth and singlenesse, and integritie of heart in some particular Actions.
] Note hence, That in an unbeliever and Natural man, and Therefore also in a wicked person and a Castaway, (for as to the present state, the Unregenerate and the Reprobate, Are equally capable and equally incapable of good things;) there may be truth and singleness, and integrity of heart in Some particular Actions.
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We vse to te•ch, and that truely, according to the plaine euidence of Scripture, and the judgement of the ancient Fathers, against the contrary tenet of the later Church of Rome ;
We use to te•ch, and that truly, according to the plain evidence of Scripture, and the judgement of the ancient Father's, against the contrary tenet of the later Church of Rome;
that all the workes of vnbeleiuers and naturall men, are not onely stained with sinne, (for so are the best workes of the Faithfull too;) bu• also are really and truly •innes:
that all the works of unbelievers and natural men, Are not only stained with sin, (for so Are the best works of the Faithful too;) bu• also Are really and truly •innes:
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both in their owne Nature, because they spring from a corrupt fountaine, for That which is borne of the flesh is flesh, and it is impossible that a corrupt tree should bring forth good fruite ;
both in their own Nature, Because they spring from a corrupt fountain, for That which is born of the Flesh is Flesh, and it is impossible that a corrupt tree should bring forth good fruit;
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St. Augustines judgement concerning such mens workes is well knowne, who pronounceth of the best of them, that they are but splendida peccata, glorious sinnes:
Saint Augustine's judgement Concerning such men's works is well known, who pronounceth of the best of them, that they Are but splendida Peccata, glorious Sins:
as if his person were accepted, and for the persons sake all or any of his actions approued with God, accepting them as perfect, through the supply of the abundant perfections of Christ then to come.
as if his person were accepted, and for the Persons sake all or any of his actions approved with God, accepting them as perfect, through the supply of the abundant perfections of christ then to come.
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That first and Legall integrity, supposeth the righteousnesse of workes, which no man hath; this latter and Euangelicall integrity, the righteousnes of Faith, which no vnbelieuer hath:
That First and Legal integrity, Supposeth the righteousness of works, which no man hath; this latter and Evangelical integrity, the righteousness of Faith, which no unbeliever hath:
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or Euangelically perfect, that is out of Christ. But there is a third kinde of integritie of heart, inferiour to both these, which God here acknowledgeth in Abimelech ;
or Evangelically perfect, that is out of christ. But there is a third kind of integrity of heart, inferior to both these, which God Here acknowledgeth in Abimelech;
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when the heart of a meere naturall man is carefull to follow the direction and guidance of right reason, according to that light (of Nature, or Reuelation, ) which is in him, without hollownes, halting, and hypocrisie.
when the heart of a mere natural man is careful to follow the direction and guidance of right reason, according to that Light (of Nature, or Revelation,) which is in him, without hollowness, halting, and hypocrisy.
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then this very Integritie whereof we now speake. Not that an Vnbeleiuer can haue a good Conscience, taken in strict proprietie of Truth, and in a spirituall sence.
then this very Integrity whereof we now speak. Not that an Unbeliever can have a good Conscience, taken in strict propriety of Truth, and in a spiritual sense.
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so that to them that are defiled and vnbelieuing nothing is pure, but euen their mind and Conscience is defiled, as speaketh St. Paul, Tit. 1. and being so defiled, can neuer be made good, till their hearts bee sprinkled from that pollution, by the blood of Christ, who through the eternall spirit offered himselfe without spot to God, and till the Conscience be purged by the same blood from dead workes to serue the liuing God, as speaketh the same Apostle, Heb. 9. and 10. But yet a Good Conscience in that sence as they meant it, a Conscience morally good, many of them had;
so that to them that Are defiled and unbelieving nothing is pure, but even their mind and Conscience is defiled, as speaks Saint Paul, Tit. 1. and being so defiled, can never be made good, till their hearts be sprinkled from that pollution, by the blood of christ, who through the Eternal Spirit offered himself without spot to God, and till the Conscience be purged by the same blood from dead works to serve the living God, as speaks the same Apostle, Hebrew 9. and 10. But yet a Good Conscience in that sense as they meant it, a Conscience morally good, many of them had;
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or any thing that could befall them, then wilfully to transgresse those rules, and notions, and dictates of piety and equity, which the God of nature had imprinted in their consciences.
or any thing that could befall them, then wilfully to transgress those rules, and notions, and dictates of piety and equity, which the God of nature had imprinted in their Consciences.
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if such a Conscience were not in the kind, (that is Morally) Good ? Or how else could Saint Paul haue made that protestation hee did in the Councell [ Men & Brethren, I haue liued in all good Conscience before God vntill this day.
if such a Conscience were not in the kind, (that is Morally) Good? Or how Else could Saint Paul have made that protestation he did in the Council [ Men & Brothers, I have lived in all good Conscience before God until this day.
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and no bet•er, (for his heart euen then hankered after the wages of vnrighteousnesse, ) when he looked asquint vpon Balaks liberall offer, with this answere, If Balak would giue me his house full of Gold and siluer, I cannot goe beyond the word of the Lord my God, to doe lesse or more.
and no bet•er, (for his heart even then hankered After the wages of unrighteousness,) when he looked asquint upon Balaks liberal offer, with this answer, If Balak would give me his house full of Gold and silver, I cannot go beyond the word of the Lord my God, to do less or more.
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But I assure my selfe, many thousands of vnbelieuers in the world, free from his hypocrisie would not for ten times as much as he there spake of, haue gone beyond the Rules of the Law of Nature written in their hearts, to haue done eyther lesse or more.
But I assure my self, many thousands of unbelievers in the world, free from his hypocrisy would not for ten times as much as he there spoke of, have gone beyond the Rules of the Law of Nature written in their hearts, to have done either less or more.
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at least, in this particular action and passage with Abraham: wherein God thus approueth his integrity, [ Yea I know that thou diddest this in the integrity of thy heart.
At least, in this particular actium and passage with Abraham: wherein God thus approveth his integrity, [ Yea I know that thou didst this in the integrity of thy heart.
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The Reason of which morall integrity in men vnregenerate and meerely Naturall, is that Imperium Rationis, that power of naturall conscience and Reason, which it hath and exerciseth ouer the whole man:
The Reason of which moral integrity in men unregenerate and merely Natural, is that Imperium Rationis, that power of natural conscience and Reason, which it hath and Exerciseth over the Whole man:
and that justly, the integrity of his heart. And from obedience to the same Law especially, seeing those many rare examples of Iustice, Temperance ▪ Gratitude, Beneficence, and other morall vertues, which we read of in Heathen men, not without admiration:
and that justly, the integrity of his heart. And from Obedience to the same Law especially, seeing those many rare Examples of justice, Temperance ▪ Gratitude, Beneficence, and other moral Virtues, which we read of in Heathen men, not without admiration:
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which were so many strong euidences also of this morall integrity of their hearts. A point that would beare much enlargement, if we intended to amplify it by Instances ;
which were so many strong evidences also of this moral integrity of their hearts. A point that would bear much enlargement, if we intended to amplify it by Instances;
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and did not rather desire to draw it briefly into vse, by Inferences. A just condemnation, it may bee first, to many of vs, who call our selues Christians, and Belieuers, and haue many blessed meanes of direction and instruction for the due ordering of our hearts and liues, which those Heathens wanted:
and did not rather desire to draw it briefly into use, by Inferences. A just condemnation, it may be First, to many of us, who call our selves Christians, and Believers, and have many blessed means of direction and instruction for the due ordering of our hearts and lives, which those heathens wanted:
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Certainely, vnlesse our righteousnesses exceed theirs, we shall neuer come to heauen: but how shall we escape the nether most hell, if our vnrighteousnessee exceed theirs.
Certainly, unless our Righteousness exceed theirs, we shall never come to heaven: but how shall we escape the neither most hell, if our vnrighteousnessee exceed theirs.
Shall not Vncircumcision which is by nature, if it keepe the law, judge thee, who by the Letter and Circumcision dost transgresse the Law? said St. Paul to the Iewe: make application to thy selfe, thou that art Christian. Secondly ;
Shall not Uncircumcision which is by nature, if it keep the law, judge thee, who by the letter and Circumcision dost transgress the Law? said Saint Paul to the Iewe: make application to thy self, thou that art Christian. Secondly;
then it can bee but an vncertaine Rule for vs to iudge of the true state of our owne or other mens hearts, by what they are in some few particular Actions. Men are indeed that, not which they shew themselues in some passages, but what they are in the more generall and constant tenor of their liues.
then it can be but an uncertain Rule for us to judge of the true state of our own or other men's hearts, by what they Are in Some few particular Actions. Men Are indeed that, not which they show themselves in Some passages, but what they Are in the more general and constant tenor of their lives.
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If we should compare Abimelech and Dauid together, by their different behauiour in the same kind of temptation, in two particulars of the sacred History, and looke no farther:
If we should compare Abimelech and David together, by their different behaviour in the same kind of temptation, in two particulars of the sacred History, and look no farther:
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We could not but giue sentence vpon them quite contrary to right and truth. Wee should see Abimelech on the one side, though alured with Sarahs beauty;
We could not but give sentence upon them quite contrary to right and truth. we should see Abimelech on the one side, though allured with Sarahs beauty;
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plotting first, how to compasse his filthy desires with the wife, and then after how to conceale it from the husband, by many wicked and politicke fetches;
plotting First, how to compass his filthy Desires with the wife, and then After how to conceal it from the husband, by many wicked and politic Fetches;
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and, when none of those would take, at last to haue him murthered, being one of his principall worthies, in a most base and vnworthy fashion, with the losse of the liues of a number of innocent persons more, besides the betraying of Gods cause, the disheartening of his people,
and, when none of those would take, At last to have him murdered, being one of his principal worthies, in a most base and unworthy fashion, with the loss of the lives of a number of innocent Persons more, beside the betraying of God's cause, the disheartening of his people,
and then may you find the Hypocrite and the vnbelieuer wholly distingushed from the Godly, by the want of those right markes of sincerity that are in the Godly: no zeale of Gods glory; no sence of originall corruption;
and then may you find the Hypocrite and the unbeliever wholly distinguished from the Godly, by the want of those right marks of sincerity that Are in the Godly: no zeal of God's glory; no sense of original corruption;
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or to thinke our selues discharged from sinne in the sight of God, vpon euery acquitall of our Consciences: when as all this may befall an Hipocrite, an Vnbelieuer, a Reprobate. When men accuse vs of hypocrisie or vnfaithfulnesse,
or to think our selves discharged from sin in the sighed of God, upon every acquittal of our Consciences: when as all this may befall an Hypocrite, an Unbeliever, a Reprobate. When men accuse us of hypocrisy or unfaithfulness,
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Our integritie, (though it be but Morall, and though but onely in those actions wherein they charge vs wrongfully,) and the testimony of our owne consciences, may be of very seruiceable vse to vs thus farre, to make vs regardl•sse of the accusations of vniust men:
Our integrity, (though it be but Moral, and though but only in those actions wherein they charge us wrongfully,) and the testimony of our own Consciences, may be of very serviceable use to us thus Far, to make us regardl•sse of the accusations of unjust men:
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that one testimony within shall relieue vs mo••, then a thousand false witnesses without can iniure vs. With me it is a very small thing, saith St. Paul that I should be judged of you, or of mans judgement :
that one testimony within shall relieve us mo••, then a thousand false Witnesses without can injure us With me it is a very small thing, Says Saint Paul that I should be judged of you, or of men judgement:
and therefore so long as I know nothing by my selfe of those things, wherein you censure me, I little reckon what either you, or any others shall thinke or say by me.
and Therefore so long as I know nothing by my self of those things, wherein you censure me, I little reckon what either you, or any Others shall think or say by me.
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& yet can withall find a gracious meanes to justifie vs, euen from those things, wherein our owne hearts condemne vs. Whether therefore our hearts condemne vs, or condemne vs not.
& yet can withal find a gracious means to justify us, even from those things, wherein our own hearts condemn us Whither Therefore our hearts condemn us, or condemn us not.
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Let no Excusations of our own Consciences on the one side or confidence of any integrity in our selues, make vs presume we shall bee able to stand just in the sight of God, if hee should enter into judgement with vs:
Let no Excusations of our own Consciences on the one side or confidence of any integrity in our selves, make us presume we shall be able to stand just in the sighed of God, if he should enter into judgement with us:
And on the other side, let no accusations of our owne Consciences, or guiltines of our manifold frailties and secret hypocrisies, make vs despaire of obtaining his fauour and righteousnesse:
And on the other side, let no accusations of our own Consciences, or guiltiness of our manifold frailties and secret Hypocrisies, make us despair of obtaining his favour and righteousness:
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if denying our selues, and renouncing all integritie in our selues as of our selues we cast our selues wholly at the footestoole of his mercie and seeke his fauour in the face of his only begotten Sonne Iesus Christ the righteous.
if denying our selves, and renouncing all integrity in our selves as of our selves we cast our selves wholly At the footstool of his mercy and seek his favour in the face of his only begotten Son Iesus christ the righteous.
Of the former branch of Gods reply to Abimelech, in those former words of the Text, [ Yea I know that thou diddest this in the integri•ie of thy heart ) hitherto.
Of the former branch of God's reply to Abimelech, in those former words of the Text, [ Yea I know that thou didst this in the integri•ie of thy heart) hitherto.
The Greeke rendreth it, NONLATINALPHABET, I spared thee: and so the Latine Parcere, is sometimes vsed for impedire or prohibere, to hinder, or not to suffer;
The Greek rendereth it,, I spared thee: and so the Latin Parcere, is sometime used for Impedire or prohibere, to hinder, or not to suffer;
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for indeed God spareth vs no lesse, indeed he spareth vs much more, when he maketh vs forbeare to sinne, then when hauing sinned he forbeareth to punish ;
for indeed God spares us no less, indeed he spares us much more, when he makes us forbear to sin, then when having sinned he forbeareth to Punish;
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That may be, non dedi potestatem, I did not giue thee leaue or power, and so giuing, is sometimes vsed for suffering, as Psal. 16. Non dabis sanctum tuum. Thou wilt not suffer, &c. and elsewhere.
That may be, non dedi potestatem, I did not give thee leave or power, and so giving, is sometime used for suffering, as Psalm 16. Non Dabis sanctum tuum. Thou wilt not suffer, etc. and elsewhere.
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we doe it so alone, without his helpe, that we neuer doe it, but when he letteth vs alone, and leaueth vs destitute of his helpe. For the kind, and manner, and measure, and circumstances, and events, and other the appurtenances of sinne;
we do it so alone, without his help, that we never do it, but when he lets us alone, and Leaveth us destitute of his help. For the kind, and manner, and measure, and Circumstances, and events, and other the appurtenances of sin;
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Therefore suffered I thee not, To touch her. ] Signifying that God had so farre restrained Abimilech from the accomplishment of his wicked and vncleane purposes, that Sarah was preserued free by his good prouidence, not onely from actuall adulterie, but from all vnchast and wanton dalliance also with Abimelech.
Therefore suffered I thee not, To touch her. ] Signifying that God had so Far restrained Abimelech from the accomplishment of his wicked and unclean Purposes, that Sarah was preserved free by his good providence, not only from actual adultery, but from all unchaste and wanton dalliance also with Abimelech.
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And it is to be acknowledged the great mercy of God, when at any time he doth, (and he doth euer and anon more or lesse,) by his gracious and powerfull restraint withhold any man, from running into those extremities of sin and mischiefe, whereinto his owne corruption would carry him headlong, especially when it is set a gogge by the cunning perswasions of Sathan, and the manifold temptations that are in the world through lust.
And it is to be acknowledged the great mercy of God, when At any time he does, (and he does ever and anon more or less,) by his gracious and powerful restraint withhold any man, from running into those extremities of since and mischief, whereinto his own corruption would carry him headlong, especially when it is Set a gog by the cunning persuasions of Sathan, and the manifold temptations that Are in the world through lust.
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The Points then that arise from this part of my Text, are these. 1. Men doe not alwayes commit those evils, their owne desires, or outward temptations prompt them vnto. 2. That they doe it not, it is from Gods restraint. 3. That God restraineth them, it is of his owne gracious goodnes and mercy. The common subiect matter of the whole three points, being one, viz. Gods restraint of mans sinne ;
The Points then that arise from this part of my Text, Are these. 1. Men do not always commit those evils, their own Desires, or outward temptations prompt them unto. 2. That they do it not, it is from God's restraint. 3. That God restraineth them, it is of his own gracious Goodness and mercy. The Common Subject matter of the Whole three points, being one, viz. God's restraint of men sin;
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God sometimes restraineth men a Totò, from the whole sinne, whereunto they are tempted; as hee withheld Ioseph from consenting to the perswasions of his mistres:
God sometime restraineth men a Totò, from the Whole sin, whereunto they Are tempted; as he withheld Ioseph from consenting to the persuasions of his mistress:
suffering them perhaps but onely to desire the euill, perhaps to resolue vpon it, perhaps to prepare for it, perhaps to begin to act it, perhaps to proceed farre in it,
suffering them perhaps but only to desire the evil, perhaps to resolve upon it, perhaps to prepare for it, perhaps to begin to act it, perhaps to proceed Far in it,
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and yet keeping them backe from falling into the extremitie of the sinne, or accomplishing their whole desire in the full and finall comsummation thereof;
and yet keeping them back from falling into the extremity of the sin, or accomplishing their Whole desire in the full and final comsummation thereof;
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as here he dealt with Abimelech, Abimelech, sinned against the eighth commandement, in taking Sarah iniuriously from Abraham, say he had beene but her brother;
as Here he dealt with Abimelech, Abimelech, sinned against the eighth Commandment, in taking Sarah injuriously from Abraham, say he had been but her brother;
and he sinned against the seuenth commandement in a foule degree, in harbouring such wanton and vnchast thoughts concerning Sarah, and making such way as he did, (by ta•ing her into his house,) for the satisfying of his lust therein:
and he sinned against the Seventh Commandment in a foul degree, in harbouring such wanton and unchaste thoughts Concerning Sarah, and making such Way as he did, (by ta•ing her into his house,) for the satisfying of his lust therein:
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they are also of wonderfull variety. Sometimes he taketh thē off, by diverting the course of the corruption & turning the affections another way. Sometimes he awaketh naturall Conscience ;
they Are also of wonderful variety. Sometime he Takes them off, by diverting the course of the corruption & turning the affections Another Way. Sometime he awakes natural Conscience;
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which is a very tender and tickle thing, when it is once stirred, and will boggle now & then at a very small matter in comparison, ouer it will doe at some other times.
which is a very tender and tickle thing, when it is once stirred, and will boggle now & then At a very small matter in comparison, over it will do At Some other times.
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Sometimes he cooleth their resolutions, by presenting vnto their thoughts the terrours of the Law, the strictnes of the last Account, and the endlesse vnsufferable torments of Hell-fire. Somtimes,
Sometime he cooleth their resolutions, by presenting unto their thoughts the terrors of the Law, the strictness of the last Account, and the endless unsufferable torments of Hell-fire. Sometimes,
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and keepeth them backe from many sinnes and mischiefes, at least from the extremitie of many sinnes and mischiefes, whereunto otherwise Nature and Temptation would ca•ry them with a strong current.
and Keepeth them back from many Sins and mischiefs, At least from the extremity of many Sins and mischiefs, whereunto otherwise Nature and Temptation would ca•ry them with a strong current.
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Not to speake yet of that sweet, and of all other the most blessed and powerfull restraint, which is wrought in vs by the Spirit of sanctification, renewing the soule,
Not to speak yet of that sweet, and of all other the most blessed and powerful restraint, which is wrought in us by the Spirit of sanctification, renewing the soul,
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might be shewen by a world of instances: but because euery mans daily experience can abundantly furnish him with some, we will therefore content our selues with the fewer.
might be shown by a world of instances: but Because every men daily experience can abundantly furnish him with Some, we will Therefore content our selves with the fewer.
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and he had power to his will, to haue done Iacob a mischiefe, Iacob being but imbellis turba, no more but himselfe, his wines and his little ones, with his flockes and heards,
and he had power to his will, to have done Iacob a mischief, Iacob being but imbellis turba, no more but himself, his wines and his little ones, with his flocks and heards,
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Take thou heed that thou speake not to Iacob either good or bad: ] See the story in Gen. 31. The same Iacob had a Brother, as vnkind as that Vncle, nay much more despitefully bent against him then hee;
Take thou heed that thou speak not to Iacob either good or bad: ] See the story in Gen. 31. The same Iacob had a Brother, as unkind as that Uncle, nay much more despitefully bent against him then he;
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and then will I slay my brother Iacob:) and although the Mother well hoped, that some few dayes time and absence would appease the fury of Esau, and all should be forgotten;
and then will I slay my brother Iacob:) and although the Mother well hoped, that Some few days time and absence would appease the fury of Esau, and all should be forgotten;
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yet twenty yeares after the old grudge remained, and vpon Iacobs approach Esau goeth forth to meete him with 400. men, armed (as it should seeme) for his destruction:
yet twenty Years After the old grudge remained, and upon Iacobs approach Esau Goes forth to meet him with 400. men, armed (as it should seem) for his destruction:
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which cast Iacob into a terrible feare, and much destressed he was good man, and glad to vse the best wit he had, by diuiding his Companies, to prouide for the safetie at least of some part of his charge.
which cast Iacob into a terrible Fear, and much distressed he was good man, and glad to use the best wit he had, by dividing his Companies, to provide for the safety At least of Some part of his charge.
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And yet behold at the encounter, no vse at all of the 400. men, vnlesse to be spectatours and witnesses of the ioyfull embraces, and kind louing complements that passed between the two brothers, in the liberall offers and modest refusals each of other courtesies;
And yet behold At the encounter, no use At all of the 400. men, unless to be spectators and Witnesses of the joyful embraces, and kind loving compliments that passed between the two Brother's, in the liberal offers and modest refusals each of other courtesies;
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in the 32. and 33. of Gen. A good Probatum of that Obseruation of Salomon, When a mans wayes please the Lord, hee maketh euen his enemies to bee at peace with him.
in the 32. and 33. of Gen. A good Probatum of that Observation of Solomon, When a men ways please the Lord, he makes even his enemies to be At peace with him.
for he loued the wages of vnrightousnesse with his heart, and therefore made tryall (till he saw it was all in vaine,) if by any meanes he could wring, a permission from God to doe it.
for he loved the wages of vnrightousnesse with his heart, and Therefore made trial (till he saw it was all in vain,) if by any means he could wring, a permission from God to do it.
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neither may we doubt in the second place, that euery such restraint, by what second and subordinate meanes soeuer it be furthered, is yet the proper worke of God, as proceeding from and guided by his Almighty and irresistable prouidence. As for that which happened to Balaam, that it was Gods doing, the euidence is cleare;
neither may we doubt in the second place, that every such restraint, by what second and subordinate means soever it be furthered, is yet the proper work of God, as proceeding from and guided by his Almighty and irresistible providence. As for that which happened to balaam, that it was God's doing, the evidence is clear;
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Deut. 23. It was God then, that turned Balaams curse into a blessing, and it was the same God, that turned Labans reuengefull thoughts into a friendly Expostulation ;
Deuteronomy 23. It was God then, that turned Balaams curse into a blessing, and it was the same God, that turned Labans revengeful thoughts into a friendly Expostulation;
though the waues thereof rage horribly they cannot passe, (Hitherto shalt thou goe, and here shalt thou stay thy proud waues ;) and did command the waters of the Red sea to stay their course,
though the waves thereof rage horribly they cannot pass, (Hitherto shalt thou go, and Here shalt thou stay thy proud waves;) and did command the waters of the Read sea to stay their course,
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and proceed so farre in his fiercenesse, as he seeth expedient and vsefull for the forwarding of other his secret and just and holy appointments, and so order the sinfull fiercenes of man by his wonderfull prouidence,
and proceed so Far in his fierceness, as he sees expedient and useful for the forwarding of other his secret and just and holy appointments, and so order the sinful fierceness of man by his wonderful providence,
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as to make it seruiceable to his ends, and to turne it to his glory: but looke whatsoeuer wrath and fiercenes there is in the heart of a man, ouer and aboue so much as will serue for those his eternall purposes, all that surplusage, that ouerplus and remainder whatsoeuer it be he will gird ;
as to make it serviceable to his ends, and to turn it to his glory: but look whatsoever wrath and fierceness there is in the heart of a man, over and above so much as will serve for those his Eternal Purposes, all that surplusage, that overplus and remainder whatsoever it be he will gird;
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averse from all kind of good, (In me that is in my flesh, dwelleth no good thing;) and prone to all kind of euill, ( He hath set himselfe in no good way,
averse from all kind of good, (In me that is in my Flesh, dwells no good thing;) and prove to all kind of evil, (He hath Set himself in no good Way,
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how vigorus, and stirring, and actiue it is, and how it carryeth vs headlongly with full speed into all manner of euill, As the horse rusheth into the battell, so as we haue no hold of our selues,
how vigorous, and stirring, and active it is, and how it Carrieth us headlongly with full speed into all manner of evil, As the horse Rushes into the battle, so as we have no hold of our selves,
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why any one man should at any one time refraine from any one sin being tempted thereunto, whereinto any other man at any other time hath fallen being alike tempted.
why any one man should At any one time refrain from any one since being tempted thereunto, whereinto any other man At any other time hath fallen being alike tempted.
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And from whom can we thinke that restraint to come, but from that God, who is the Auth•r & the Lord of nature, and hath the power & command and rule of Nature ;
And from whom can we think that restraint to come, but from that God, who is the Auth•r & the Lord of nature, and hath the power & command and Rule of Nature;
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and to whose powerfull assistance we owe it, if we doe any good, (for it is he that setteth vs on;) & to his powerfull restraint, if we eschew any euill, (for it is he that keepeth vs of:) Therefore I also withheld thee from sinning against mee.
and to whose powerful assistance we owe it, if we do any good, (for it is he that sets us on;) & to his powerful restraint, if we eschew any evil, (for it is he that Keepeth us of:) Therefore I also withheld thee from sinning against me.
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The speciall & renewing Grace is indeed so incomparably more excellent, that in comparison therof the other is not worthy to be called by the name of Grace, if we would speake properly and exactly:
The special & renewing Grace is indeed so incomparably more excellent, that in comparison thereof the other is not worthy to be called by the name of Grace, if we would speak properly and exactly:
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but yet the word [ Grace ] may not vnfitly be so extended, as to reach to euery act of Gods prouidence whereby at any time he restraineth men from doing those euils which otherwise they would doe;
but yet the word [ Grace ] may not unfitly be so extended, as to reach to every act of God's providence whereby At any time he restraineth men from doing those evils which otherwise they would do;
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Issuing therefore, not at all from the powers of Nature, but from the free pleasure of God, as a beame of his mercifull prouidence, this Restraint may well be called Grace. And so it may be secondly, in respect of the Persons themselues: because,
Issuing Therefore, not At all from the Powers of Nature, but from the free pleasure of God, as a beam of his merciful providence, this Restraint may well be called Grace. And so it may be secondly, in respect of the Persons themselves: Because,
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when he cutteth off great offenders betimes with some speedy destruction: and he doth it out of this very consideration, that they are thereby preuented from committing many sinnes, which if God should haue lent them a longer time, they would haue committed. If his obseruation be sound;
when he cutteth off great offenders betimes with Some speedy destruction: and he does it out of this very consideration, that they Are thereby prevented from committing many Sins, which if God should have lent them a longer time, they would have committed. If his observation be found;
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and by the other, he preuenteth so much of the increase of his sin, which is another mercy. Thirdly, it may be called Grace, in respect of other men. For in restraining men from doing euil, God intendeth as principally his owne glory, so withall the good of mankind, especially of his Church, in the preseruation of humane society: which could not subsist an houre,
and by the other, he preventeth so much of the increase of his since, which is Another mercy. Thirdly, it may be called Grace, in respect of other men. For in restraining men from doing evil, God intends as principally his own glory, so withal the good of mankind, especially of his Church, in the preservation of humane society: which could not subsist an hour,
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if euery man should be left to the wildnesse of his owne nature, to doe what mischeife, the Deuill and his owne heart would put him vpon, without restraint.
if every man should be left to the wildness of his own nature, to do what mischief, the devil and his own heart would put him upon, without restraint.
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So that the restraining of mens corrupt purposes and affections, p•oceedeth from that NONLATINALPHABET (as the Apostle somewhere calleth it,) that loue of God to mankind, whereby he willeth their preseruation: and might therefore in that respect beare the name of Grace, though there should be no good at all intended thereby to the person so restrained.
So that the restraining of men's corrupt Purposes and affections, p•oceedeth from that (as the Apostle somewhere calls it,) that love of God to mankind, whereby he wills their preservation: and might Therefore in that respect bear the name of Grace, though there should be no good At all intended thereby to the person so restrained.
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because the distribution of them proceedeth from the gracious loue and fauour of God to his Church, whose benefit he intendeth therein. God here restrained Abimelech ;
Because the distribution of them Proceedeth from the gracious love and favour of God to his Church, whose benefit he intends therein. God Here restrained Abimelech;
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not so much for their owne sakes, though perhaps sometimes that also, as for their sakes, whom they should haue iniured by their sinnes, if they had acted them;
not so much for their own sakes, though perhaps sometime that also, as for their sakes, whom they should have injured by their Sins, if they had acted them;
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and might doe. 2. That they doe not, it is from Gods restraint, who with holdeth them. 3. That restraint is an Act of his mercifull Prouidence, and may therefore beare the name of Grace: in respect of God, who freely giueth it;
and might do. 2. That they do not, it is from God's restraint, who with holds them. 3. That restraint is an Act of his merciful Providence, and may Therefore bear the name of Grace: in respect of God, who freely gives it;
for so much as they may arise from the consideration of Gods Restraining Grace, eyther as it may lye vpon other men, or as it may lye vpon our selues.
for so much as they may arise from the consideration of God's Restraining Grace, either as it may lie upon other men, or as it may lie upon our selves.
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First, from the consideration of Gods restraint vpon others, the Church and children and seruants of God may learne, to whom they owe their preseruation: euen to the power and goodnesse of their God, in restraining the fury of his and their enemies.
First, from the consideration of God's restraint upon Others, the Church and children and Servants of God may Learn, to whom they owe their preservation: even to the power and Goodness of their God, in restraining the fury of his and their enemies.
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when a multitude of rauening wolues watch to deuoure them, it cannot be ascribed either in whole or in part, either to the sheepe in whom there is no helpe, or to the wolfe in whom there is no mercy ;
when a multitude of ravening wolves watch to devour them, it cannot be ascribed either in Whole or in part, either to the sheep in whom there is no help, or to the wolf in whom there is no mercy;
but it must be imputed all and wholly to the good care of the Shepheard, in safe guarding his sheepe, and keeping off the wolfe: so for our safety and preseruation in the middest,
but it must be imputed all and wholly to the good care of the Shepherd, in safe guarding his sheep, and keeping off the wolf: so for our safety and preservation in the midst,
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& the sheepe of thy hands, hast made thy power glorious ▪ in curbing and restraining their malice against vs. Oh that men would therfore praise the Lord for his goodnes,
& the sheep of thy hands, hast made thy power glorious ▪ in curbing and restraining their malice against us O that men would Therefore praise the Lord for his Goodness,
indeed they are miracles: if things strange, and aboue, and against the ordinary course of Nature may be called Miracles. When we read the stories in the Scriptures, of Daniel cast into the den among the Lyons, and not touched ;
indeed they Are Miracles: if things strange, and above, and against the ordinary course of Nature may be called Miracles. When we read the stories in the Scriptures, of daniel cast into the den among the Lyons, and not touched;
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I meane wicked and vngodly men, the spawne of the old Serpent, who haue it by kind from their father, to thirst after the destruction of the Saints and seruants of God,
I mean wicked and ungodly men, the spawn of the old Serpent, who have it by kind from their father, to thirst After the destruction of the Saints and Servants of God,
Oh that men would therfore praise the Lord for this his goodnes, and daily declare these his great wonders, which he daily doth for the children of men.
O that men would Therefore praise the Lord for this his Goodness, and daily declare these his great wonders, which he daily does for the children of men.
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It is best and safest for vs, as in all other things, so in this, to keepe the golden meane, that we be neither too timerous, nor too credulous. If wicked men then threaten and plot against thee, yet feare them not:
It is best and Safest for us, as in all other things, so in this, to keep the golden mean, that we be neither too timorous, nor too credulous. If wicked men then threaten and plot against thee, yet Fear them not:
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We may talke of this and that, of good natured men and I know not what? But the very truth is, set grace aside, (I meane all grace, both renew•ng and restraining Grace,) there is no more good nature in any man then there was in Caine and in Iudas. That thing, which we vse to call good nature, is indeed but a subordinate means of instrument, whereby God restraineth some men more then others from their birth and speciall constitution from sundry outragious exorbitancies,
We may talk of this and that, of good natured men and I know not what? But the very truth is, Set grace aside, (I mean all grace, both renew•ng and restraining Grace,) there is no more good nature in any man then there was in Cain and in Iudas. That thing, which we use to call good nature, is indeed but a subordinate means of Instrument, whereby God restraineth Some men more then Others from their birth and special constitution from sundry outrageous Extravagancies,
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God might full sore against his will, not only restraine him from doing thee hurt, but also constraine him to do thee good: as sometimes he commanded the Rauens to feede Eliah ;
God might full soar against his will, not only restrain him from doing thee hurt, but also constrain him to do thee good: as sometime he commanded the Ravens to feed Elijah;
and if God, as he hath hitherto by his restraint withheld him, shall but another while withhold his restraint from him, he will soone discouer the imbred hatred of his heart against good things and men,
and if God, as he hath hitherto by his restraint withheld him, shall but Another while withhold his restraint from him, he will soon discover the imbred hatred of his heart against good things and men,
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and is therefore of such force, that it maketh voyd all obligations, whether ciuill, domesticall, or other, that haue growne by vertue of any succeeding contract.
and is Therefore of such force, that it makes void all obligations, whither civil, domestical, or other, that have grown by virtue of any succeeding contract.
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Let not any man then, that hath eyther Religion or Honesty, haue any thing to doe with that man, at least let him not trust him more then needs he must, that is an Enemie either to Religion or Honesty. So farre as common Humanitie, and the necessities of our lawfull Occasions and Callings doe require, we may haue to doe with them,
Let not any man then, that hath either Religion or Honesty, have any thing to do with that man, At least let him not trust him more then needs he must, that is an Enemy either to Religion or Honesty. So Far as Common Humanity, and the necessities of our lawful Occasions and Callings do require, we may have to do with them,
vvb xx d n1 av, cst vhz d n1 cc n1, vhb d n1 p-acp vdb p-acp d n1, p-acp ds vvb pno31 xx vvi pno31 av-dc cs av pns31 vmb, cst vbz dt n1 av-d p-acp n1 cc n1. av av-j c-acp j n1, cc dt n2 pp-f po12 j n2 cc n2 vdb vvi, pns12 vmb vhi pc-acp vdi p-acp pno32,
and this we are sure of, that nothing in the world can preserue vs from receiuing mischiefe from them, vnles God doe restraine them. Therefore trust them not.
and this we Are sure of, that nothing in the world can preserve us from receiving mischief from them, unless God do restrain them. Therefore trust them not.
cc d pns12 vbr j pp-f, cst pix p-acp dt n1 vmb vvi pno12 p-acp vvg n1 p-acp pno32, cs np1 vdb vvi pno32. av vvb pno32 xx.
Thirdly, if at any time we see wickednesse set aloft, bad men grow to be great, or great men shew themselues bad, sinning with an high hand, and an arme stretched out,
Thirdly, if At any time we see wickedness Set aloft, bad men grow to be great, or great men show themselves bad, sinning with an high hand, and an arm stretched out,
as the cunning rider somtimes giueth a fiery horse head, & letteth him fling and runne as if hee were madde, he knoweth he can giue him the stop, when he list.
as the cunning rider sometimes gives a fiery horse head, & lets him fling and run as if he were mad, he Knoweth he can give him the stop, when he list.
The great Leuiathans, that take their pastime in the Sea, and with a little stirring of themselues can make the deepe to boyle like a pot, and cause a path to shine after them as they goe;
The great Leuiathans, that take their pastime in the Sea, and with a little stirring of themselves can make the deep to boil like a pot, and cause a path to shine After them as they go;
he can play with them as children doe with a bird: he suffereth them to swallow his hooke, and to play vpon the line, and to roll and tumble them in the waters ;
he can play with them as children do with a bird: he suffers them to swallow his hook, and to play upon the line, and to roll and tumble them in the waters;
but anon he striketh the hooke through their noses, and fetcheth them vp, and layeth them vpon the shore, there to beate themselues without helpe or remedy, exposed to nothing but shame and contempt.
but anon he striketh the hook through their noses, and Fetches them up, and Layeth them upon the shore, there to beat themselves without help or remedy, exposed to nothing but shame and contempt.
cc-acp av pns31 vvz dt n1 p-acp po32 n2, cc vvz pno32 a-acp, cc vvz pno32 p-acp dt n1, a-acp pc-acp vvi px32 p-acp n1 cc n1, vvn p-acp pix cc-acp n1 cc n1.
whilest they striue against him on earth, he laugheth them to scorne in heauen, & maugre all opposition wil establish the kingdome of his Christ, and protect his people.
whilst they strive against him on earth, he Laugheth them to scorn in heaven, & maugre all opposition will establish the Kingdom of his christ, and Pact his people.
cs pns32 vvb p-acp pno31 p-acp n1, pns31 vvz pno32 pc-acp vvi p-acp n1, cc p-acp d n1 vmb vvi dt n1 pp-f po31 np1, cc vvb po31 n1.
our comfort is, God can breake the ships of Tarshish, and scatter the most inuinceable Armadoes. Say they that hate vs be more in number then the heires of our head, our comfort is, the very haires of our head are numbred with him,
our Comfort is, God can break the ships of Tarshish, and scatter the most inuinceable Armadas. Say they that hate us be more in number then the Heirs of our head, our Comfort is, the very hairs of our head Are numbered with him,
and without his sufferance not the least haire of our heads shall perish. Say (to imagine the worst) that our Enemies should preuaile against vs, and they that hate vs should be Lords over vs for the time:
and without his sufferance not the least hair of our Heads shall perish. Say (to imagine the worst) that our Enemies should prevail against us, and they that hate us should be lords over us for the time:
cc p-acp po31 n1 xx dt ds n1 pp-f po12 n2 vmb vvi. vvi (pc-acp vvi dt js) cst po12 n2 vmd vvi p-acp pno12, cc pns32 d vvb pno12 vmd vbi n2 p-acp pno12 p-acp dt n1:
that so wee may haue yet more comfort, in a cheerefull confidence, that God will doe all this for vs. The Assyrian, whose ambition it was to be the Catholique King and vniuersall Monarch of the world, stiling himselfe the Great King, ( thus saith the great King, the King of Assyria ;) when he had sent messengers to reuile Israel, and an army to besiege and destroy Ierusalem: yet for all his rage he could do them no harme;
that so we may have yet more Comfort, in a cheerful confidence, that God will do all this for us The assyrian, whose ambition it was to be the Catholic King and universal Monarch of the world, styling himself the Great King, (thus Says the great King, the King of Assyria;) when he had sent messengers to revile Israel, and an army to besiege and destroy Ierusalem: yet for all his rage he could do them no harm;
cst av pns12 vmb vhi av dc n1, p-acp dt j n1, cst np1 vmb vdb d d p-acp pno12 dt jp, rg-crq n1 pn31 vbds pc-acp vbi dt jp n1 cc j n1 pp-f dt n1, vvg px31 dt j n1, (av vvz dt j n1, dt n1 pp-f np1;) c-crq pns31 vhd vvn n2 pc-acp vvi np1, cc dt n1 pc-acp vvi cc vvi np1: av p-acp d po31 vvi pns31 vmd vdi pno32 dx n1;
Nay he that is indeed the great King ouer all the children of pride, and hath better title to the stile of most Catholique King then any that euer yet bare it, whose territories are large as the Earth, and spacious as the Aire, I meane the Deuill, the Prince of this world;
Nay he that is indeed the great King over all the children of pride, and hath better title to the style of most Catholic King then any that ever yet bore it, whose territories Are large as the Earth, and spacious as the Air, I mean the devil, the Prince of this world;
uh-x pns31 cst vbz av dt j n1 p-acp d dt n2 pp-f n1, cc vhz j n1 p-acp dt n1 pp-f av-ds jp n1 av d cst av av vvd pn31, rg-crq n2 vbr j c-acp dt n1, cc j c-acp dt n1, pns11 vvb dt n1, dt n1 pp-f d n1;
he is so f•ttered with the chaine of Gods power and prouidence, that he is not able with all his might and malice, no not though he raise his whole forces, and muster vp all the powers of darknesse and Hell into one band, to doe vs any harme in our soules, in our bodyes, in our Children, in our friends, in our goods, no not so much as our very Pigges, or any small thing that we haue, without the speciall leaue and sufferance of our good God.
he is so f•ttered with the chain of God's power and providence, that he is not able with all his might and malice, no not though he raise his Whole forces, and muster up all the Powers of darkness and Hell into one band, to do us any harm in our Souls, in our bodies, in our Children, in our Friends, in our goods, no not so much as our very Pigs, or any small thing that we have, without the special leave and sufferance of our good God.
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The Magistrate, the Minister, the Houshoulder, euery other man in his place and calling, should doe his best by rewards, punishments, rebukes, encouragements, admonitions, perswasions, good example,
The Magistrate, the Minister, the Householder, every other man in his place and calling, should do his best by rewards, punishments, rebukes, encouragements, admonitions, persuasions, good Exampl,
Our first desire should be, and for that we should bend our vtmost endeauours, that if it bee possible, their hearts might be seasoned with grace and the true feare of God:
Our First desire should be, and for that we should bend our utmost endeavours, that if it be possible, their hearts might be seasoned with grace and the true Fear of God:
if we can but weane them from grosse disorders, & reduce them from extremely debausht courses to some good measure of Ciuilitie. It ought not to be, it is not our desire, to make men Hypocrites; and a meere Ciuill man is no better:
if we can but wean them from gross disorders, & reduce them from extremely debausht courses to Some good measure of Civility. It ought not to be, it is not our desire, to make men Hypocrites; and a mere Civil man is no better:
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if in stead of planting Grace, we can but roote out Vice: if in stead of the power of godlinesse in the reformation of the inner-man, wee can but bring you to some tollerable stayednes in the conformity of the outward-man. If we can doe but this,
if in stead of planting Grace, we can but root out Vice: if in stead of the power of godliness in the Reformation of the Innerman, we can but bring you to Some tolerable staidness in the conformity of the outward-man. If we can do but this,
which receiueth not so much soyle & disreputation by close hypocrisie, as by lewd and open prophanenesse: Fourthly, the kingdome of Sathan is diminished, though not directly in the strength, for he looseth neuer a Subiect by it;
which receiveth not so much soil & disreputation by close hypocrisy, as by lewd and open profaneness: Fourthly, the Kingdom of Sathan is diminished, though not directly in the strength, for he loses never a Subject by it;
r-crq vvz xx av av-d n1 cc n1 p-acp j n1, a-acp p-acp j cc j n1: ord, dt n1 pp-f np1 vbz vvn, c-acp xx av-j p-acp dt n1, c-acp pns31 vvz av dt n-jn p-acp pn31;
it may please God these sory beginnings may be the fore-runners of more blessed and more solide graces. My meaning is not, that these Morall restraints of our wilde corruption, can either actually, or but virtually prepare, dispose,
it may please God these sorry beginnings may be the forerunners of more blessed and more solid graces. My meaning is not, that these Moral restraints of our wild corruption, can either actually, or but virtually prepare, dispose,
pn31 vmb vvi np1 d j n2 vmb vbi dt n2 pp-f dc j-vvn cc av-dc j n2. po11 n1 vbz xx, cst d j n2 pp-f po12 j n1, vmb d av-j, cc p-acp av-j vvi, vvb,
as an egge may be hatched into a bird, and a kirnell sprowt and grow into a tree ; (farre be it from vs to harbour any such Pelagian conceipts:) but this I say, that God, being a God of order, doth not ordinarily work but in order and by degrees, bringing men from the one extreame to the other by middle courses;
as an egg may be hatched into a bird, and a kirnell sprowt and grow into a tree; (Far be it from us to harbour any such Pelagian conceits:) but this I say, that God, being a God of order, does not ordinarily work but in order and by Degrees, bringing men from the one extreme to the other by middle courses;
c-acp dt n1 vmb vbi vvn p-acp dt n1, cc dt n1 vvi cc vvi p-acp dt n1; (av-j vbb pn31 p-acp pno12 pc-acp vvi d d jp n2:) cc-acp d pns11 vvb, cst np1, vbg dt n1 pp-f n1, vdz xx av-j vvi p-acp p-acp n1 cc p-acp n2, vvg n2 p-acp dt crd j-jn p-acp dt j-jn p-acp j-jn n2;
and therefore seldome bringeth a man from the wretchednesse of forlorne nature to the blessed estate of sauing grace, but where first by his restraining grace in some good measure he doth correct nature, and moralize it.
and Therefore seldom brings a man from the wretchedness of forlorn nature to the blessed estate of Saving grace, but where First by his restraining grace in Some good measure he does correct nature, and moralise it.
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Doe you then that are Magistrates, doe we that are Ministers, let all Fathers, Masters, & others whatsoeuer, by wholsom seuerity (if fayrer courses will not reclaime thē) deterre audacious persons from offending, breake those that are vnder our charge of their wills and wilfulnesse, restraine them from lewd and licencious practises and company, not suffer sinne vpon them for want of reprouing them in due and seasonable sort, snatch them out of the fire,
Do you then that Are Magistrates, do we that Are Ministers, let all Father's, Masters, & Others whatsoever, by wholesome severity (if Fairer courses will not reclaim them) deter audacious Persons from offending, break those that Are under our charge of their wills and wilfulness, restrain them from lewd and licentious practises and company, not suffer sin upon them for want of reproving them in due and seasonable sort, snatch them out of the fire,
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he will set in graciously, and begin to doe his part, in their perfect conuersion. If by our good care, they may be made to forbeare swearing, and cursing, and blaspheming;
he will Set in graciously, and begin to do his part, in their perfect conversion. If by our good care, they may be made to forbear swearing, and cursing, and blaspheming;
I could willingly enlarge all these points of inferences but that there are yet behind sundry other good vses, to bee made of this restraining Grace of God, considered as it may lye vpon Ourselues ;
I could willingly enlarge all these points of inferences but that there Are yet behind sundry other good uses, to be made of this restraining Grace of God, considered as it may lie upon Ourselves;
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Now, if at any time, when we see any or our brethern fall into some sinne, from which by the good hand of God vpon vs we haue bin hitherto preserued, we then feele this swelling begin to rise in vs, as sometimes it will doe:
Now, if At any time, when we see any or our brother fallen into Some sin, from which by the good hand of God upon us we have been hitherto preserved, we then feel this swelling begin to rise in us, as sometime it will do:
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not from our selues, but from God. And here a litle let me close with thee, whosoeuer thou art, that pleasest thy selfe with odious comparisons, and standest so much vpon termes of betternesse ;
not from our selves, but from God. And Here a little let me close with thee, whosoever thou art, that pleasest thy self with odious comparisons, and Standest so much upon terms of betterness;
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To let thee see thou art a Pharisee, doe but giue me a direct answere without shifting or mincing to that Question of St. Paul, Quis te discrevit? Who hath made thee to differ from another.
To let thee see thou art a Pharisee, do but give me a Direct answer without shifting or mincing to that Question of Saint Paul, Quis te discrevit? Who hath made thee to differ from Another.
why doest thou glory, as if thou haddest not receiued it ? If thou sayest it was from thy selfe: what Pharisee could haue assumed more? All the shift thou hast, is, to say it was God indeed that made the difference,
why dost thou glory, as if thou Hadst not received it? If thou Sayest it was from thy self: what Pharisee could have assumed more? All the shift thou hast, is, to say it was God indeed that made the difference,
That Pharisee neuer denyed God a part, no nor the chiefest part neyther, he began his vanting prayer with an acknowledgment of Gods worke, ( I thanke thee, O God, that I am not like other men.) It was not the denyall of all vnto God, but the assuming of any thing vnto himselfe, that made him a right Pharisee. Goe thy way then,
That Pharisee never denied God a part, not nor the chiefest part neither, he began his vaunting prayer with an acknowledgment of God's work, (I thank thee, Oh God, that I am not like other men.) It was not the denial of all unto God, but the assuming of any thing unto himself, that made him a right Pharisee. Go thy Way then,
[ Am I any better then hee? or better mould then he? or better temperèd then he? Am not I a child of the same Adam, a vessell of the same clay, a chip of the same blocke, with him? why then should I be high-minded, when I see him fallen before me? why should I not rather feare, least my foot slip,
[ Am I any better then he? or better mould then he? or better temperèd then he? Am not I a child of the same Adam, a vessel of the same clay, a chip of the same block, with him? why then should I be High-minded, when I see him fallen before me? why should I not rather Fear, lest my foot slip,
[ vbm pns11 d j cs pns31? cc jc vvb cs pns31? cc jc j cs pns31? vbm xx pns11 dt n1 pp-f dt d np1, dt n1 pp-f dt d n1, dt n1 pp-f dt d n1, p-acp pno31? uh-crq av vmd pns11 vbi j, c-crq pns11 vvb pno31 vvn p-acp pno11? q-crq vmd pns11 xx av-c vvb, cs po11 n1 vvi,
and with all humility to implore the continuance of his gracious assistance for the future, without which I am not able to auoyd this, or any other euill. ]
and with all humility to implore the Continuance of his gracious assistance for the future, without which I am not able to avoid this, or any other evil. ]
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Oh how oft haue we plotted, and proiected, and contriued a course, for the expediting of our perhaps ambitious, perhaps couetous, perhaps malicious, perhaps voluptuous designes:
O how oft have we plotted, and projected, and contrived a course, for the expediting of our perhaps ambitious, perhaps covetous, perhaps malicious, perhaps voluptuous designs:
uh q-crq av vhb pns12 vvn, cc vvn, cc vvn dt n1, p-acp dt vvg pp-f po12 av j, av j, av j, av j n2:
when he hath plucked vs away, as he plucked Lot out of Sodome, by affrightments of naturall Conscience, by apprehensions of dangers, by taking away the opportunities, by ministring impediments, by shortening our power, by sundry other meanes!
when he hath plucked us away, as he plucked Lot out of Sodom, by affrightments of natural Conscience, by apprehensions of dangers, by taking away the opportunities, by ministering impediments, by shortening our power, by sundry other means!
and taken it with much impatience that we should be so crossed in the pursuite of our vaine and sinfull desires and purposes? As wayward Children cry and take pet,
and taken it with much impatience that we should be so crossed in the pursuit of our vain and sinful Desires and Purposes? As wayward Children cry and take pet,
cc vvn pn31 p-acp d n1 cst pns12 vmd vbi av vvn p-acp dt n1 pp-f po12 j cc j n2 cc n2? p-acp j n2 vvb cc vvi n1,
and as that merry madman in the Poet, was in good earnest angry with his friēds for procuring him to be cured of his madnes, wherein he so much pleased himselfe,
and as that merry madman in the Poet, was in good earnest angry with his Friends for procuring him to be cured of his madness, wherein he so much pleased himself,
as appeareth by his speeches vnto Abigail, when she by her wisdome had pacified his wrath against Nabal, whose destruction he had a little before vowed in his heat, Blessed be the Lord God of Israel which sent thee this day to meet me;
as appears by his Speeches unto Abigail, when she by her Wisdom had pacified his wrath against Nabal, whose destruction he had a little before vowed in his heat, Blessed be the Lord God of Israel which sent thee this day to meet me;
we cannot but see what need we haue to seeke to him dayly and hourely to withhold vs frō falling into those sins, wherunto either our corrupt nature would leade vs,
we cannot but see what need we have to seek to him daily and hourly to withhold us from falling into those Sins, whereunto either our corrupt nature would lead us,
but vnles God kept him back, he must on, and he must in, and he must in deepe, euen as farre as to Presumptious sinnes. No man, though he be neuer so good, hath any assurance,
but unless God kept him back, he must on, and he must in, and he must in deep, even as Far as to Presumptuous Sins. No man, though he be never so good, hath any assurance,
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as vpon his owne strength, though it be neuer so great, that he shalbe able to auoyd any sin, though it be neuer so foule. When a heathen man prayed vnto Iupiter, to saue him from his Enemies ;
as upon his own strength, though it be never so great, that he shall able to avoid any since, though it be never so foul. When a heathen man prayed unto Iupiter, to save him from his Enemies;
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one that ouerheard him would needes mend it with a more needfull prayer, that Iupiter would saue him from his Friends: he thought they might doe him more hurt, because he trusted them;
one that overheard him would needs mend it with a more needful prayer, that Iupiter would save him from his Friends: he Thought they might do him more hurt, Because he trusted them;
he is giuen ouer to vile affections, he is giuen ouer to a reprobate sense, he is giuen ouer to commit all manner of wickednes with greedinesse. It is the last and fearfullest of all other judgements,
he is given over to vile affections, he is given over to a Reprobate sense, he is given over to commit all manner of wickedness with greediness. It is the last and fearfullest of all other Judgments,
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and is not vsually brought vpon men, but where they haue obstinately refused to heare the voice of God, in whatsoeuer other tone he had spoken vnto them;
and is not usually brought upon men, but where they have obstinately refused to hear the voice of God, in whatsoever other tone he had spoken unto them;
Let vs therefore pray faithfully and feruently vnto God, as Christ himselfe hath taught vs, that he would not by leauing vs vnto our selues lead vs into temptation, but by his gracious and powerfull support deliuer vs from all those euils, from which we haue no power at all to deliuer our selues.
Let us Therefore pray faithfully and fervently unto God, as christ himself hath taught us, that he would not by leaving us unto our selves led us into temptation, but by his gracious and powerful support deliver us from all those evils, from which we have no power At all to deliver our selves.
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Lastly, since this Restraint wherof we haue spoken, may be but a common Grace, and can giue vs no found nor solid comfort if it be but a bare restraint, and no more:
Lastly, since this Restraint whereof we have spoken, may be but a Common Grace, and can give us not found nor solid Comfort if it be but a bore restraint, and no more:
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yet we should not rest nor thinke our selues safe enough, till we haue a well grounded assurance, that we are possessed of an higher and a better grace,
yet we should not rest nor think our selves safe enough, till we have a well grounded assurance, that we Are possessed of an higher and a better grace,
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there are sundry wide differences. They differ first, in their fountaine. Renewing grace springeth from the special loue of God towards those that are his in Christ:
there Are sundry wide differences. They differ First, in their fountain. Renewing grace springs from the special love of God towards those that Are his in christ:
Re•ewing Grace worketh vpon all in some measure, sanctifieth the whole man, Body, and soule, and spirit, with the parts and faculties of each. For the Obiect ;
Re•ewing Grace works upon all in Some measure, Sanctifieth the Whole man, Body, and soul, and Spirit, with the parts and faculties of each. For the Object;
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Restraining Grace may withhold a man from one sinne and giue him scope to another: Renewing Grace carryeth an equall and iust respect to all Gods commandements. For the Time ;
Restraining Grace may withhold a man from one sin and give him scope to Another: Renewing Grace Carrieth an equal and just respect to all God's Commandments. For the Time;
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Thirdly, they did differ in their ends. Restraining Grace is so intended chiefly for the good of humane society, (especially of the Church of God, and of the members thereof;) as that indifferently it may,
Thirdly, they did differ in their ends. Restraining Grace is so intended chiefly for the good of humane society, (especially of the Church of God, and of the members thereof;) as that indifferently it may,
as it had before and after, although by the greater power of God, the naturall power of it was then suspended from working vpon them. The Lions that spared Daniel were Lyons still,
as it had before and After, although by the greater power of God, the natural power of it was then suspended from working upon them. The Lions that spared daniel were Lyons still,
and had their rauenous disposition still, albeit God stopped their mouthes for that time, that they should not hurt him: but that there was no change made in their naturall disposition appeareth by their entertainement of their next guests, whom they deuoured with all greedinesse, breaking their bones before they came to the ground.
and had their ravenous disposition still, albeit God stopped their mouths for that time, that they should not hurt him: but that there was no change made in their natural disposition appears by their entertainment of their next guests, whom they devoured with all greediness, breaking their bones before they Come to the ground.
their heart still remaining vnsanctified, and their naturall corruption vndiminished. Whereas the renewing and sanctifying Grace of God, by a real change of a Lyon maketh a Lambe ;
their heart still remaining unsanctified, and their natural corruption undiminished. Whereas the renewing and sanctifying Grace of God, by a real change of a lion makes a Lamb;
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but striue to become a new man, to bee transformed by the renewing of thy mind, to hate sinne, to loue God, to wrestle against thy secret corruptions, to take delight in holy duties, to subdue thine vnderstanding and will and affections to the obedience of Faith and Godlinesse.
but strive to become a new man, to be transformed by the renewing of thy mind, to hate sin, to love God, to wrestle against thy secret corruptions, to take delight in holy duties, to subdue thine understanding and will and affections to the Obedience of Faith and Godliness.
Which Grace, and Faith, and saluation, the same Almighty God, the God of power and of Peace, bestow vpon vs all heere assembled, With all that in euery place call vpon the name of IESVS CHRIST our Lord, both theirs and ours ;
Which Grace, and Faith, and salvation, the same Almighty God, the God of power and of Peace, bestow upon us all Here assembled, With all that in every place call upon the name of JESUS CHRIST our Lord, both theirs and ours;
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and blessed Sonne, with the blessed Spirit, most holy blessed and glorious Trinitie, be ascribed by vs and the whole Church, all the kingdome the power and the glory, from this time forth and for euer. Amen. FINIS.
and blessed Son, with the blessed Spirit, most holy blessed and glorious Trinity, be ascribed by us and the Whole Church, all the Kingdom the power and the glory, from this time forth and for ever. Amen. FINIS.
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Tantae hae forma•um varieta, in rebus conditis, quid nisi quidam sunt radij Deitatis, demonstrantes quidem quid vere sit a quo sunt; non tamen quid fit, prorsus dest•ien•es. Bern. Ser. 31. in Cant.
Tantae hae forma•um varieta, in rebus conditis, quid nisi quidam sunt radij Deitatis, demonstrantes quidem quid vere fit a quo sunt; non tamen quid fit, prorsus dest•ien•es. Bern. Ser. 31. in Cant
•Vtitur quibusdam assumendis & respuendis, ad val•tudinem; quibusdam tole•ādis, ad patiEnt•am; quibusdam ordinā•is, ad tusticiam; quibusdam consideranilis, ad al•quod vecitatis documentum. August. 83 quest. 25.
•Vtitur Some assumendis & respuendis, ad val•tudinem; Some tole•ādis, ad patiEnt•am; Some ordinā•is, ad tusticiam; Some consideranilis, ad al•quod vecitatis documentum. August. 83 quest. 25.
Bonis naturae ma•a aduentitia dam non succedunt, se. laccedunt: tu•pant ▪ vtique ea, non exterminant ▪ •ōturbant, non deturbant Bern. in Cant. Ser. 82.
Bonis naturae ma•a aduentitia dam non succedunt, se. laccedunt: tu•pant ▪ Vtique ea, non Exterminate ▪ •onturbant, non deturbant Bern. in Cant Ser. 82.
Prudenter aduertat qui hoc cogitat, scandalum scandalo non bene emendari. Qualis, emendatiò erit, si vt alijs scandalum tollao, alios scandalizas ? Bernard. de praec. & disp.
Prudent aduertat qui hoc cogitat, scandalum scandalo non bene emendari. Qualis, emendatiò erit, si vt Alijs scandalum tollao, Alioth scandalizas? Bernard. de praec. & Disp.
Quid tam cōtr• •ffictū, quā nō reddere quod acceperis? Ambros. 1. offic. 21 Nullum o•ficium referenda gratia magi• necessarium est. Cic. 1. de Offic.
Quid tam contr• •ffictū, quā nō reddere quod acceperis? Ambos 1. office. 21 Nullum o•ficium referenda Gratia magi• Necessary est. Cic 1. de Office
Non solum is gratus debet esse, qui accepit beneficium; verum etiam is, cui potestas accip•endi fuit. Cic. de Prouinc. Consular. Tam teneor dono, quam si demittar onustus. Horat. 1. Epist. 7.
Non solum is Gratus debet esse, qui accepit beneficium; verum etiam is, cui potestas accip•endi fuit. Cic de Province. Consular. Tam teneor Dono, quam si demittar Onustus. Horatio 1. Epistle 7.
In beneficio redendo, plus animus, quam census operatur: mag•s { que } praepouderat benevolentia, quam possibilitas, referendi muneris, Ambros. 1. offic. 32
In Benefit redendo, plus animus, quam census operatur: mag•s { que } praepouderat Benevolence, quam possibilitas, referendi muneris, Ambos 1. office. 32
Psal. 16.2.3. Nulla ex nobis vtilitas Deosperanda est, Sene. 4. de ben. c. 3. Nec ille collato eget, nec nos ti quicquam conferre poffumus ▪ Ibid. cap. 9.
Psalm 16.2.3. Nulla ex nobis vtilitas Deosperanda est, Sene. 4. de ben. c. 3. Nec Isle collato eget, nec nos ti quicquam confer poffumus ▪ Ibid cap. 9.
Apperet illū non sape de reddendo cogis asse, cui obrepsit obliuio, Senec. 3. de ben 1 - peruensunt c•, quo, vt ego existime, pessimus quisque & ingratissimus peruenit; vt obliuiscantur. Ibi. 5.
Apperet illū non sape de reddendo Cogis Ass, cui obrepsit obliuio, Seneca 3. de ben 1 - peruensunt c•, quo, vt ego existime, pessimus Quisque & ingratissimus peruenit; vt obliuiscantur. There 5.
Nec vero quēquam se•ū audiui ebutum, quo loco the saurum obruisses: Omnia, quae currant miminerunt: vadinc•nia cen•tituta, qui sibi, quibus ipsi debea•t. Cic de senect.
Nec vero quēquam se•ū audiui ebutum, quo loco the saurum obruisses: Omnia, Quae currant miminerunt: vadinc•nia cen•tituta, qui sibi, quibus ipsi debea•t. Cic de Senect.
Omni momento me tibi obligas, dum omni momento mihi tua magna beneficia praestas. August, Solil. cap. 18. Tot numera, quae sine intermission• diebus de noctibus (Dij) fundunt. Senec. 4. de benef. 3.
Omni momento me tibi obligas, dum omni momento mihi tua Magna Benefices praestas. August, Solil. cap. 18. Tot numera, Quae sine intermission• diebus de noctibus (Dij) fundunt. Seneca 4. the Beneficence. 3.
Multos videmus vsque bedie satis importune petentes, quod sibi de esse cognoue•int; sed pausos admodum nousmus qui dig•as super acceptis beneficijs gratias agere videantur. Bernard. serm. de diuersis. 27.
Multos Videmus vsque bedie satis importune petentes, quod sibi de esse cognoue•int; sed pausos admodum nousmus qui dig•as super acceptis beneficijs gratias agere videantur. Bernard. sermon. de Diuersis. 27.
Nulla Deo dandi beneficij causa est. Sen. 4 de benef. 3. Ego robur Spontaneas esse numinū benignitates, vltro { que } ab his fluere inexpectata beneuolentiae munera. Arnob contr. Gent. lib. Deus nulli debet aliquid: quia omnia gratuito prastat. Et si quisquam dicet, ab illo aliquid debere meritia suis; certe vt esset, non ei debebatur: non enim erat, cui deberetur. August. 3. de lib. arb. 16.
Nulla God dandi beneficij causa est. Sen. 4 the Beneficence. 3. Ego robur Spontaneas esse numinū benignitates, vltro { que } ab his fluere inexpectata beneuolentiae Munera. Arnob Contr. Gent. lib. Deus None debet Aliquid: quia omnia Gratuito prastat. Et si quisquam dicet, ab illo Aliquid Debere meritia suis; certain vt esset, non ei debebatur: non enim erat, cui deberetur. August. 3. the lib. arb. 16.
Vehemens, & importunū malum Invidia; quae nos inqui•tat, dum comparat. Hoc mihi prastitit: sed illi plus; sed illi maturius. Senec. 2. de benef. 28.
Violent, & importunū malum Invidia; Quae nos inqui•tat, dum Comparat. Hoc mihi prastitit: sed illi plus; sed illi maturius. Seneca 2. the Beneficence. 28.
Nivis semper cupiditatibus occupati, non quid habeamus, sed quid petamus, i• spaimus. Quicquid domi est, vile est. Sequitur autem, vt vbi quid acceperis leve nouorum cupiditas fecerit, author quoque eorum non sit in pret•o. — ideo { que } ciduca memoria est, fuituro immine•tium. ld. 3. de benef. 3.
Nivis semper cupiditatibus occupati, non quid habeamus, sed quid petamus, i• spaimus. Quicquid At Home est, vile est. Sequitur autem, vt vbi quid acceperis leave nouorum Cupiditas fecerit, author quoque Their non sit in pret•o. — ideo { que } ciduca memoria est, fuituro immine•tium. Lord. 3. the Beneficence. 3.
Secundum morum & humorum varietates, variantur & semnia. Alij nam { que } vident sanguinei, alia cholorici, alia flegmatici, alia melancholici. Auctor de spic. & anim. cap. 25. apud Augustin. Tom. 3.
Secundum morum & humorum varietates, variantur & semnia. Alij nam { que } vident sanguinei, Alias cholorici, Alias flegmatici, Alias melancholici. Auctor de spic. & anim. cap. 25. apud Augustin. Tom. 3.
Impia mens odit et am ipsum intellectum: & homo aliq•a•. so nimium mente peruersa timet intelligere, ne cogetur quod intellexerit facere. Augustin. de verb. Apost. serm 13.
Impia Mens odit et am ipsum Intellectum: & homo aliq•a•. so Nimium mente peruersa timet intelligere, ne cogetur quod intellexerit facere. Augustin. de verb. Apost. sermon 13.
A dreame cōmeth through the multitude of businesse. Eccles. 5.2. Res, que in vita vsurpant homines, cogitant, curant, vident, Quaeque agunt vigilantes, agitant que, ea fi cui in somnis accidant; M•nus mirum est. Attius Quaecun { que } meutis agitat infestus vigor, Ea per quietem sacer & a•••nus refert Velox { que } sensus. Senec. in Octau. Act. 4. See Delr. ibid.
A dream comes through the multitude of business. Eccles. 5.2. Rest, que in vita usurpant homines, cogitant, Curant, vident, Quaeque Agunt vigilantes, agitant que, ea Fi cui in somnis accidant; M•nus Mirum est. Attius Quaecun { que } meutis agitat infestus vigor, Ea per quietem Sacer & a•••nus refert Swift { que } sensus. Seneca in Octave. Act. 4. See Delr. Ibid.
Viri licitose errare credunt, si solo abstineant adulterio: meretricios autem vsus tanquam leginaturae suppetere putant. Ambros. 2 de Abrah. 11. Solo stupro atque adulteri• condemnate, passim per lupanaria & ancillul as libido permittitur. Hieronym. Epist. 30. Vsum scortorum serrena civitas licitam turpitudium fecit. Augustin. 14. de Civit. 18.
Viri licitose errare credunt, si solo abstineant Adultery: meretricios autem vsus tanquam leginaturae suppetere Putant. Ambos 2 the Abraham. 11. Solo stupro atque adulteri• condemnate, passim per Lupanaria & ancillul as libido permittitur. Jerome. Epistle 30. Vsum scortorum serrena Civitas licitam turpitudium fecit. Augustin. 14. de Civit 18.
Hinc NONLATINALPHABET pro scortari. Hadr. lun. in Adag & NONLATINALPHABET habet Aristoph. in Pluto Act. 1. Sc. 2. Quas •upra mille prostare ad fanum Veneris quod est in Corintho seribit Strab. 8. Geograph. Atque hint natam paraemiam. NONLATINALPHABET. Bourdin. in Comment. ad Aristopo. Thesmophor.
Hinc Pro scortari. Hadr Lun. in Adag & habet Aristophanes. in Pluto Act. 1. Sc. 2. Quas •upra mille prostare ad Fanum Veneris quod est in Corinth seribit Strabo 8. Geograph. Atque hint natam paraemiam.. Bourdin. in Comment. ad Aristopo. Thesmophor.
Quod aliquando qui committunt, nescio qua peruersitati contemnunt; & nescio vude sibi testimonia nulla & vana conquirunt dicētes, Peccata carnis Deus non curat. Augustin serm. 16. de verb. Dom. cap. 1. Ista pumind• & nimium grauia mala, ideo a multis viris si•e vilo timore Domini committuntur, quia ita a pluribas. In consuitudinem missa sunt, & ita viliae vel leuia du•untur vt nec iam inter grauia crimina putentur. Serm. de Temp. 143.
Quod aliquando qui committunt, nescio qua perversitati contemnunt; & nescio vude sibi Testimonies nulla & Vana conquirunt Saying, Peccata carnis Deus non curate. Augustin sermon. 16. the verb. Dom. cap. 1. Ista pumind• & Nimium Grauia mala, ideo a multis Viris si•e vilo Timore Domini committuntur, quia ita a pluribas. In consuitudinem missa sunt, & ita viliae vel leuia du•untur vt nec iam inter Grauia Crimes putentur. Sermon de Temp. 143.
Quosdam praescions Deus multa peccare posse, flagellat eos infirmitate corporis, ne peccent: vt eis vtilius sit fraugi languo ribus ad salutem, quam remanere incollumes ad damntionem. Hug. 2. de Animae.
Quosdam praescions Deus Multa Peccare posse, flagellate eos Infirmity corporis, ne peccent: vt eis Utilius sit fraugi languo ribus ad salutem, quam remanere incollumes ad damntionem. Hug. 2. de Spirits.
