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THE SPIRITVALL War-fare. 1. PETER. 2.11. Dearely beloued, I beseech you as strangers and pilgrimes, abstaine from fleshly lusts which war against the Soule.
THE SPIRITUAL Warfare. 1. PETER. 2.11. Dearly Beloved, I beseech you as Strangers and Pilgrims, abstain from fleshly Lustiest which war against the Soul.
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THis Text is amongst those, that antiquo vocabulo, but nouo errore yee call precedents: let that be no preiudice to the handling of it. The resolution is plainly this:
THis Text is among those, that antique Vocabulo, but nouo Error ye call precedents: let that be no prejudice to the handling of it. The resolution is plainly this:
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We haue first a Preface insinuatiue; wherein first a louing compellation, NONLATINALPHABET, a meeke obtestation, I beseech you. Secondly, an exhortation;
We have First a Preface insinuative; wherein First a loving compellation,, a meek obtestation, I beseech you. Secondly, an exhortation;
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wherein, 1. the Act, abstaine, secondly the obiect fleshly lusts, thirdly Reasons pressing the exhortation ▪ first from our state; We are stranger• and pilgrimes;
wherein, 1. the Act, abstain, secondly the Object fleshly Lustiest, Thirdly Reasons pressing the exhortation ▪ First from our state; We Are stranger• and Pilgrims;
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secondly, from their d•n•••• 〈 ◊ 〉 •ect; They warre against the Soule:
secondly, from their d•n•••• 〈 ◊ 〉 •ect; They war against the Soul:
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〈 ◊ 〉 It is no title of complement, but a true Character of Pastorall affection.
〈 ◊ 〉 It is no title of compliment, but a true Character of Pastoral affection.
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And howsoeuer protestations of this nature be not alwaies necessary; yet the thing is that must season all ministeriall performances.
And howsoever protestations of this nature be not always necessary; yet the thing is that must season all ministerial performances.
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Whether he exhort, or instruct, or reproue, or correct, here must that haue place in a Minister that S. Paul prescribes to the people:
Whither he exhort, or instruct, or reprove, or correct, Here must that have place in a Minister that S. Paul prescribes to the people:
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That all our things be done in loue. That all our things be done in love.
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The high Priest in the old Law, when he goes to Minister before the Lord in behalfe of the people, must haue in his Breastplate ingrauen the names of the Tribes of Israel;
The high Priest in the old Law, when he Goes to Minister before the Lord in behalf of the people, must have in his Breastplate engraved the names of the Tribes of Israel;
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on his breast the seale of loue;
on his breast the seal of love;
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to signifie with what entire affection, a Pastour of the Church should be deuoted to the good of his people.
to signify with what entire affection, a Pastor of the Church should be devoted to the good of his people.
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There is indeed a kind of loue, the bane of all Pastorall performances, in effect hatred rather then loue.
There is indeed a kind of love, the bane of all Pastoral performances, in Effect hatred rather then love.
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Let me therefore remember vnto you that ancient prescription of Hierome to husbands in respect of their wiues:
Let me Therefore Remember unto you that ancient prescription of Jerome to Husbands in respect of their wives:
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A wise man must loue his wife, indici• non affectu; Iudiciously, rather then affectionately ▪ so must a Pastors loue be guided by iudgeme•• ▪ not by affection.
A wise man must love his wife, indici• non affectu; Judiciously, rather then affectionately ▪ so must a Pastors love be guided by iudgeme•• ▪ not by affection.
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Grecians haue well d•stinguished them by their names ▪ the one they call NONLATINALPHABET, the other NONLATINALPHABET blind affection,Greeks have well d•stinguished them by their names ▪ the one they call, the other blind affection,
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and doting loue ▪ •t drawes with it, first a complacentiam, a kind of pleasance, and contentment in very deformities and greatest blemishes.
and doting love ▪ •t draws with it, First a complacentiam, a kind of pleasance, and contentment in very deformities and greatest blemishes.
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Balbinum delectat polypus Agnae. And the lukewarme, worst temper of the Soule in deuotion, begins amongst Pastors to be their peoples commendation.Balbinum delectat polypus Agnae. And the lukewarm, worst temper of the Soul in devotion, begins among Pastors to be their peoples commendation.
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Secondly, A nimium of couniuence at the grossest sinnes till custome haue brought vpon them the dy of the Blackemore,
Secondly, A Nimium of couniuence At the Grossest Sins till custom have brought upon them the die of the Blackmore,
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and their spots become as those of the Leopard, neuer (except by miracle) to be remoued. Thirdly, Indulgence and flattery:
and their spots become as those of the Leopard, never (except by miracle) to be removed. Thirdly, Indulgence and flattery:
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Goe vp and prosper say Achabs Chaplaines: there are minims of duties: the Prodigall, such call liberall; the Couetous, good husbands;
Go up and prosper say Ahab's Chaplains: there Are minims of duties: the Prodigal, such call liberal; the Covetous, good Husbands;
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tatling, in the stile of flatterys is affability; pertinacie, fortitude; very sloath; staiednesse, and maturity of iudgement; enormities are infirmities;
tattling, in the style of flatteries is affability; pertinacy, fortitude; very sloth; staidness, and maturity of judgement; enormities Are infirmities;
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neuer so little morality, purity no lesse then Angelicall. Its magna ira dej, sayth S. Austin, vt defit correctio, & adfit adulatio.
never so little morality, purity no less then Angelical. Its Magna ira Day, say S. Austin, vt defit Correction, & adfit adulatio.
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The complaint of Hierome befits these times; In multis isto maxime tempore regnat hoc vitium; quodque est grauissimum, humilitatis ac beneuolentiae loco ducitur:
The complaint of Jerome befits these times; In multis isto maxim tempore Reigneth hoc Vitium; quodque est grauissimum, humilitatis ac beneuolentiae loco ducitur:
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eò fit vt qui adularj nescit aut inuidus aut Superbus putetur. The other kind of loue onely Commendable in a Minister is, discreet Christian Charitie; ordinate loue, not inordinate affection. eò fit vt qui adularj nescit Or inuidus Or Superbus putetur. The other kind of love only Commendable in a Minister is, discreet Christian Charity; ordinate love, not inordinate affection.
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It drawes with it compassion of misery, supply of wants, seasonable reproofe and correction, when the state of the people requires it.
It draws with it compassion of misery, supply of Wants, seasonable reproof and correction, when the state of the people requires it.
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Shall I come with the rod, or in loue, and in the spirit of meekenesse? Nunquid tamen & virga sine Charit•• •est? & virga charitatem habet. Shall I come with the rod, or in love, and in the Spirit of meekness? Whether tamen & virga sine Charit•• •est? & virga charitatem habet.
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Sed aliud est cla••tas feuerti••is, aliud charitas ma•s•ce• dinit:
Said Aliud est cla••tas feuerti••is, Aliud charitas ma•s•ce• dinit:
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vn• quidem charitas est, sed diuersa in diuersis operatur NONLATINALPHABET Sometimes yee may obserue Gods seruants more peremptory:vn• quidem charitas est, sed diuersa in Diuersis operatur Sometime ye may observe God's Servants more peremptory:
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S. Paul not onely chargeth, 〈 … 〉 Timothy, to do the office of an Euangelist, prescribes him to charge the rich in this world to be rich in faith.
S. Paul not only charges, 〈 … 〉 Timothy, to do the office of an Evangelist, prescribes him to charge the rich in this world to be rich in faith.
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And Titus to speake, exhort, rebuke; NONLATINALPHABET with all peremptorinesse of commanding.
And Titus to speak, exhort, rebuke; with all peremptoriness of commanding.
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And indeed saith S. Paul: the Lord hath giuen vs power to vse sharpenesse, as well as commanded meekenesse, where it tends to edification, not to destruction. Its said indeed;
And indeed Says S. Paul: the Lord hath given us power to use sharpness, as well as commanded meekness, where it tends to edification, not to destruction. Its said indeed;
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the Lord was not in the wind, nor in the earth-quake, nor in the fire, but in the still voice;
the Lord was not in the wind, nor in the earthquake, nor in the fire, but in the still voice;
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Yet its true, Gods voyce is as well in the terrible thunder of threates, as in the meeke allurements by promises and soft speeches,
Yet its true, God's voice is as well in the terrible thunder of Treats, as in the meek allurements by promises and soft Speeches,
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except perhaps we may say, he spake onely by Barnabas, the sonne of consolation; and not also by those Boanerges, the sons of thunder.
except perhaps we may say, he spoke only by Barnabas, the son of consolation; and not also by those Boanerges, the Sons of thunder.
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What may be our direction in prudence? First the rule is ancient:
What may be our direction in prudence? First the Rule is ancient:
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Suum quemque decet. The Maiestie, and peremptory spirit of Elias rests not on all the sonnes of the Prophets;Suum quemque Deceit. The Majesty, and peremptory Spirit of Elias rests not on all the Sons of the prophets;
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as on Eliza•. Some are rather of Moses his temper, meeke euer to admiration. The Lord of all gifts distributes seuerally:
as on Eliza•. some Are rather of Moses his temper, meek ever to admiration. The Lord of all Gifts distributes severally:
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and here it hath place of the Apostle; Euery man hath his proper gift, one after this manner, another after that.
and Here it hath place of the Apostle; Every man hath his proper gift, one After this manner, Another After that.
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Its not safe strayning against our peculiar inclinations.
Its not safe straining against our peculiar inclinations.
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Secondly, Besides we must learne to distinguish, first persons, secondly States of persons, thirdly, parts of ministery.
Secondly, Beside we must Learn to distinguish, First Persons, secondly States of Persons, Thirdly, parts of Ministry.
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There are some of a brazen forhead, and yron sinew; with such to deale mildly were to beate the ayre:
There Are Some of a brazen forehead, and iron sinew; with such to deal mildly were to beat the air:
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with these it must haue place that Ieremy hath; Gods word must be as fire, and as the hammer to breake the stone.
with these it must have place that Ieremy hath; God's word must be as fire, and as the hammer to break the stone.
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There are others of Iosias temper, the noyse of any thing fearefull resolues, and makes euen to melt:
There Are Others of Iosias temper, the noise of any thing fearful resolves, and makes even to melt:
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these if we meekely perswade, and allure, as Noah speakes of Iapheth we shall sooner bring them into the tents of Shem. This is Saint Iudes rule;
these if we meekly persuade, and allure, as Noah speaks of Japheth we shall sooner bring them into the tents of Shem. This is Saint Iudes Rule;
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haue compassion on some in putting difference; others saue with feare pulling them out of fire.
have compassion on Some in putting difference; Others save with Fear pulling them out of fire.
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S. Bernard alluding to that in the Psalme: there is virga and Baculus: his rule is this:
S. Bernard alluding to that in the Psalm: there is virga and Baculus: his Rule is this:
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virgâ ouem, baculo lupum i.e. mites & obedientes, we must leuius corripere; duros verò corde, & improbos, acriùs arguere, cum { que } necesse fuit, Anathematis sententiâ ferire. virgâ ouem, baculo lupum i.e. mites & obedientes, we must More mainstream corripere; duros verò cord, & Improbos, acriùs arguere, cum { que } Necessary fuit, Anathematis sententiâ ferire.
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Euen Gods children, and people must be considered in a double state. Euen brethren sometimes walke inordinately.
Even God's children, and people must be considered in a double state. Eve brothers sometime walk inordinately.
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In this case the Lord himselfe writes bitter things against them, hee is very terrible in the assembly of the Saints:
In this case the Lord himself writes bitter things against them, he is very terrible in the assembly of the Saints:
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in such case Moses the mirror of meekenesse bids Leuites gird with the sword. And Saint Paul deliuers to Satan, that the flesh may be destroyed.
in such case Moses the mirror of meekness bids Levites gird with the sword. And Saint Paul delivers to Satan, that the Flesh may be destroyed.
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Thirdly, there are seuerall parts, and workes of our Ministery; wherin seuerall graces must be exercised:
Thirdly, there Are several parts, and works of our Ministry; wherein several graces must be exercised:
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prudence and loue must direct all: but mildnesse or austerity appropriated to particulars. First instruct with meekenesse;
prudence and love must Direct all: but mildness or austerity appropriated to particulars. First instruct with meekness;
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too much heate in instruction addes little grace to the teacher or hearer. That Grande dicendi genus S. Augustine likes not, in deliuering doctrines for information. Secondly, If to exhort; doe it with meekenesse;
too much heat in instruction adds little grace to the teacher or hearer. That Grande dicendi genus S. Augustine likes not, in delivering doctrines for information. Secondly, If to exhort; do it with meekness;
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It may be thou shalt winne more by allurements, then by rigour. Thirdly, If to reproue;
It may be thou shalt win more by allurements, then by rigour. Thirdly, If to reprove;
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haue reuerence to superiours, loue to equalls and inferiours; but doe it NONLATINALPHABET let them feele it smart;
have Reverence to superiors, love to equals and inferiors; but do it let them feel it smart;
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and so, that others also may feare. Enough of this, least I incurre the prouerbiall scomme; Su• Mineruam. Abstaine from fleshly lusts.
and so, that Others also may Fear. Enough of this, lest I incur the proverbial scomme; Su• Mineruam. Abstain from fleshly Lustiest.
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First of the obiect, Fleshly lusts. The desiring part of the soule is as the sterne to the whole man;
First of the Object, Fleshly Lustiest. The desiring part of the soul is as the stern to the Whole man;
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as the first moueable to the inferiour spheres; as the maine wheele in a clocke; after which all other faculties mooue themselues.
as the First moveable to the inferior spheres; as the main wheel in a clock; After which all other faculties move themselves.
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Affections they say are pedes animae the seet of the soule, so are thoughts, intentions, actions, all thinges commāded by them.
Affections they say Are pedes Spirits the seet of the soul, so Are thoughts, intentions, actions, all things commanded by them.
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Its euer the best or worst part of the Soule: that ordered, all ordered; that irregular, all out of square:
Its ever the best or worst part of the Soul: that ordered, all ordered; that irregular, all out of square:
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Its that wherin piety, or profanenesse, Corruption or grace most shewes it selfe; that by which God most measures piety and profanenesse.
Its that wherein piety, or profaneness, Corruption or grace most shows it self; that by which God most measures piety and profaneness.
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Acts of wickednesse are not so much detested, as greedines of committing: Acts of obedience not so much regarded, as desires to obey.
Acts of wickedness Are not so much detested, as greediness of committing: Acts of Obedience not so much regarded, as Desires to obey.
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No maruel if S. Peter be so desirous to order it.
No marvel if S. Peter be so desirous to order it.
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From this facultie according to a threefold principle mouing it, arise three seuerall sorts of actuall desires.
From this faculty according to a threefold principle moving it, arise three several sorts of actual Desires.
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First Naturall, secondly spirituall, thirdly Carnall. First Naturall, carrying vs from a naturall principle to things naturall in a naturall manner,
First Natural, secondly spiritual, Thirdly Carnal. First Natural, carrying us from a natural principle to things natural in a natural manner,
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Secondly spiritual, from a spirituall principle to things spirituall in a spirituall manner; or if to things naturall, yet in a spirituall manner.
Secondly spiritual, from a spiritual principle to things spiritual in a spiritual manner; or if to things natural, yet in a spiritual manner.
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Thirdly Carnal, from a carnal principle to things carnall, or if to things natural or spiritual, yet in a carnal manner.
Thirdly Carnal, from a carnal principle to things carnal, or if to things natural or spiritual, yet in a carnal manner.
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How may we difference these fleshly, from these naturall or spirituall desires? First, fleshly desires may thus be distinguished from those that are naturall in things of this life. They are euer immoderate.
How may we difference these fleshly, from these natural or spiritual Desires? First, fleshly Desires may thus be distinguished from those that Are natural in things of this life. They Are ever immoderate.
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So is no desire, that is meerely naturall. Natura minimum petit, saith Seneca; a little, neuer so little sufficeth nature: moderate diet, moderate decking;
So is no desire, that is merely natural. Nature minimum petit, Says Senecca; a little, never so little Suffices nature: moderate diet, moderate decking;
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if it be but victus and vestitus; though not victus and ornatus, saith Bernard, it giues to nature full contentment.
if it be but victus and vestitus; though not victus and Ornatus, Says Bernard, it gives to nature full contentment.
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That vnmeasurable gorging our selues with these things proceeds not from nature, but from nature depraued.
That unmeasurable gorging our selves with these things proceeds not from nature, but from nature depraved.
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NONLATINALPHABET yea NONLATINALPHABET immoderate and ouerfrequent bibbings, to these not Naturall, but Carnall desires carry vs:
yea immoderate and ouerfrequent bibbings, to these not Natural, but Carnal Desires carry us:
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Immoderate heaping vp of wealth, exquisit finenesse in apparrell, Epicurcall glutting our selues with pleasures, is neuer desired by right nature.
Immoderate heaping up of wealth, exquisite fineness in apparel, Epicurcall glutting our selves with pleasures, is never desired by right nature.
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Giue me neither pouertie nor riches, is the voyce of right nature; Give me neither poverty nor riches, is the voice of right nature;
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that same horsleach humour, that voyce of the Graue, giue, giue, and neuer enough, issues from flesh: these are truly NONLATINALPHABET fleshly desires.
that same Horse-leech humour, that voice of the Grave, give, give, and never enough, issues from Flesh: these Are truly fleshly Desires.
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There are some of these lusts, saith Bernard, so noysome and stinking, that to a man sauouring neuer so little of grace,
There Are Some of these Lustiest, Says Bernard, so noisome and stinking, that to a man savouring never so little of grace,
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or morality, their issue easily appeares to be from the flesh. Those of luxury and the daughters thereof, Heathens obserued to flow from nature depraued;
or morality, their issue Easily appears to be from the Flesh. Those of luxury and the daughters thereof, heathens observed to flow from nature depraved;
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Christians easily discerne not to flow from the spirit.
Christians Easily discern not to flow from the Spirit.
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Carnall desires are marueilous pleasing to sensualitie, and a kind of tickling they bring to the flesh;
Carnal Desires Are marvelous pleasing to sensuality, and a kind of tickling they bring to the Flesh;
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and giue corruption a marueilous measure of Contentment: past question it is, as the spirit abhors thought of things fleshly;
and give corruption a marvelous measure of Contentment: past question it is, as the Spirit abhors Thought of things fleshly;
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so can the flesh delight in nothing but what is, as it selfe, corrupt and fleshly.
so can the Flesh delight in nothing but what is, as it self, corrupt and fleshly.
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As in the pursuite they are pleasing, so haue they a farewell in bitternesse; after accomplishment leaue nothing but vanity and vexation of spirit:
As in the pursuit they Are pleasing, so have they a farewell in bitterness; After accomplishment leave nothing but vanity and vexation of Spirit:
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How are they vanished, and as a post passed away? and if they leaue any thing, its a sting.
How Are they vanished, and as a post passed away? and if they leave any thing, its a sting.
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In the end they sting as a Cockatrice, and bite as a serpent, as the Harlots lips in the greeting, they drop sweetnesse as the Hony combe,
In the end they sting as a Cockatrice, and bite as a serpent, as the Harlots lips in the greeting, they drop sweetness as the Honey comb,
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but their end is bitter as wormewood, sharper then a two-edged sword; as S. Iohns booke; but their end is bitter as wormwood, sharper then a two-edged sword; as S. Iohns book;
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sweete as hony in the mouth, bitter as Wormewood in the bowells. They are not that make ioy and peace, the fruite of spirituall affections.sweet as honey in the Mouth, bitter as Wormwood in the bowels. They Are not that make joy and peace, the fruit of spiritual affections.
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Its a Character of Carnall desires not to be contemned: They are vsually such as are rifest in the multitude;
Its a Character of Carnal Desires not to be contemned: They Are usually such as Are rifest in the multitude;
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who as they all lye in wickednesse, so are they carried in their desires and delights to nothing but what is corrupt and carnall.
who as they all lie in wickedness, so Are they carried in their Desires and delights to nothing but what is corrupt and carnal.
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And if a man might measure goodnesse by number, it were safest to reiect the multitude, and follow the fewest:
And if a man might measure Goodness by number, it were Safest to reject the multitude, and follow the fewest:
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Christs flocke is NONLATINALPHABET a little diminutiue flocke.
Christ flock is a little diminutive flock.
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The multitude though they haue diuersities of desires, and delights, yet in this they all conspire, to delight in nothing that good is.
The multitude though they have diversities of Desires, and delights, yet in this they all conspire, to delight in nothing that good is.
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I am no Papist to measure truth or goodnesse by multitude; much lesse Anabaptist to measure it, by paucity of followers.
I am no Papist to measure truth or Goodness by multitude; much less Anabaptist to measure it, by paucity of followers.
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Howbeit I thinke with Seneca its ordinarily true:
Howbeit I think with Senecca its ordinarily true:
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Argumentum pessimi turba est: Its a shrewd signe, the thing is none of the best, that is affected and applauded by the bruitish multitude. In a word;Argumentum pessimi turba est: Its a shrewd Signen, the thing is none of the best, that is affected and applauded by the brutish multitude. In a word;
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whatsoeuer desire exalts it selfe against the obedience of Christ, whatsoeuer is not subiect to the law of God, of it thinke its fleshly;
whatsoever desire exalts it self against the Obedience of christ, whatsoever is not Subject to the law of God, of it think its fleshly;
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from it fly as from a Scorpion. The act or duty followes; Abstaine: The degrees of abstinence thus conceiue:
from it fly as from a Scorpion. The act or duty follows; Abstain: The Degrees of abstinence thus conceive:
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descending first à summo ad imum: the height of abstinence is to represse them that they arise not:
descending First à Summo ad imum: the height of abstinence is to repress them that they arise not:
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therefore S. Paul kept his body in subiection; and that he might keepe it vnder, blue beate it. The meanes thus conceiue.
Therefore S. Paul kept his body in subjection; and that he might keep it under, blue beat it. The means thus conceive.
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First, keepe thy minde euer busied in some holy and heauenly meditation: the mind sayth Oecumenius is NONLATINALPHABET alwayes in action;
First, keep thy mind ever busied in Some holy and heavenly meditation: the mind say Oecumenius is always in actium;
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if it be not detained in goodnesse, it wanders to euill.
if it be not detained in Goodness, it wanders to evil.
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The old saying is occupatum vno: the idle is tempted with two, yea with a Legion of Deuils.
The old saying is occupatum vno: the idle is tempted with two, yea with a Legion of Devils.
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Secondly, Though honour may not be denyed to the body, to preserue it in strength and vigour;
Secondly, Though honour may not be denied to the body, to preserve it in strength and vigour;
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yet is there a time, when macerating it almost may seeme necessary; That it may haue place heere, that our Sauiour spake;
yet is there a time, when macerating it almost may seem necessary; That it may have place Here, that our Saviour spoke;
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This kind of fleshly Deuills is not cast or kept out but by Prayer and Fasting.
This kind of fleshly Devils is not cast or kept out but by Prayer and Fasting.
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A second but inferior degree is, in case they arise, timely to repulse them.
A second but inferior degree is, in case they arise, timely to repulse them.
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Its scarce to be thought, how by a little conniuence they insensibly creepe vpon the minde; and incline it to allowance:
Its scarce to be Thought, how by a little connivance they insensibly creep upon the mind; and incline it to allowance:
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The holiest and most heedy cannot alwayes preuent the arising of euill motions; yet must it be our endeauour to repulse them speedily.
The Holiest and most heedy cannot always prevent the arising of evil motions; yet must it be our endeavour to repulse them speedily.
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We cannot hinder a bird to fly ouer our head, but may easily prohibite her from nestling there;
We cannot hinder a bird to fly over our head, but may Easily prohibit her from nestling there;
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fleshly flying fancies cannot alwayes be suppressed;
fleshly flying fancies cannot always be suppressed;
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what thorow that morbus mentis, and what for that morsus serpentis saith Bernard: Its a high point of this holy abstinence to deny them harbour;
what thorough that morbus mentis, and what for that Morsus serpentis Says Bernard: Its a high point of this holy abstinence to deny them harbour;
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to keepe our mindes from allowance, our wills from fulnesse of consent. It was holy aduice that Erasmus gaue to crosse and thwart our fleshly inclinations;
to keep our minds from allowance, our wills from fullness of consent. It was holy Advice that Erasmus gave to cross and thwart our fleshly inclinations;
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contrary what thy flesh prouokes vnto: If Couetous desires arise, hasten to a deed of liberality:
contrary what thy Flesh provokes unto: If Covetous Desires arise, hasten to a deed of liberality:
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If desires of reuenge, and retaling of wrongs; doe good for euill: such thwarting abates corruption;
If Desires of revenge, and retaling of wrongs; doe good for evil: such thwarting abates corruption;
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and blunts the point euen of satanicall temptations. At least feed them not; eyther by meditation, or occasion.
and blunts the point even of satanical temptations. At least feed them not; either by meditation, or occasion.
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The prudence of Ioseph is worth our imitation, sollicited by his Mistris he hearkens not to her to be in her company.
The prudence of Ioseph is worth our imitation, solicited by his Mistress he hearkens not to her to be in her company.
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Our hearts are of a Gunpowder disposition; a very sparke of opportunity inflames them, and setts all in a combustion.
Our hearts Are of a Gunpowder disposition; a very spark of opportunity inflames them, and sets all in a combustion.
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If thy will cannot be bridled from consenting, yet keepe thy hand from execution. Though thou couet fieldes, take them not by force.
If thy will cannot be bridled from consenting, yet keep thy hand from execution. Though thou covet fields, take them not by force.
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The taste of pleasures of sinne in action, encreaseth our naturall thirst after iniquity; one act makes not a habit; yet strengthens a vitious inclination. Lastly;
The taste of pleasures of sin in actium, increases our natural thirst After iniquity; one act makes not a habit; yet strengthens a vicious inclination. Lastly;
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If the temptation be so violent that affection must needes vent it selfe into action, yet beware of fulfilling the desires of the flesh:
If the temptation be so violent that affection must needs vent it self into actium, yet beware of fulfilling the Desires of the Flesh:
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Goe not so farre as the swinge of thy corrupt heart would carry thee. Its something, saith th'apostle, not to obey sinne in the lusts of it;
Go not so Far as the swinge of thy corrupt heart would carry thee. Its something, Says apostle, not to obey sin in the Lustiest of it;
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that is, according to that full measure that corruption would lead vs vnto. So for the Exhortation. The Reasons follow: first from our owne state. As Pilgrimes and Strangers. NONLATINALPHABET:
that is, according to that full measure that corruption would led us unto. So for the Exhortation. The Reasons follow: First from our own state. As Pilgrims and Strangers.:
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We haue here no abiding City; but looke for one to come: our conuersation, our City-freedome, our negotiation, NONLATINALPHABET is in heauen; We have Here no abiding city; but look for one to come: our Conversation, our City-freedome, our negotiation, is in heaven;
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is, or ought to be, for heauen.
is, or ought to be, for heaven.
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The inference is, therefore Abstaine from fleshly lusts. Peregrinus si quidèm viâ regiâ incedit, non declinat ad dexteram ne { que } ad sinistram:
The Inference is, Therefore Abstain from fleshly Lustiest. Peregrinus si quidèm viâ regiâ Incedit, non declinat ad Dexteram ne { que } ad sinistram:
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si fortè iurgantes viderit, non attendit: si nubentes aut choros ducentes, aut aliud quodlibet facientes; nihilaminus transit, quià peregrinus est, & non pertinet ad eum de talibus;
si fortè iurgantes viderit, non attendit: si nubentes Or Choros ducentes, Or Aliud quodlibet Facientes; nihilaminus transit, quià Peregrinus est, & non pertinet ad Eum de Talibus;
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ad patriam suspirat, ad patriam tendit; vestitum & victum habens non vult alijs onerari. In a word;ad Patriam suspirat, ad Patriam tendit; vestitum & victum habens non vult Alijs onerari. In a word;
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they hinder vs from our home two wayes, 1. Meritoriè, 2. Effectiuè. First, iustly by the sentence of God hath he no portion in heauen, that preferrs in his affection, the Momentany pleasures of sinne,
they hinder us from our home two ways, 1. Meritoriè, 2. Effectiuè. First, justly by the sentence of God hath he no portion in heaven, that prefers in his affection, the Momentany pleasures of sin,
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before that eternall beatitude prepared for vs in heauen Secondly, effectiuè, And how doe they clog,
before that Eternal beatitude prepared for us in heaven Secondly, effectiuè, And how do they clog,
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and diuert our affections from things aboue? We are strangers and Pilgrimes, therefore should abstaine from fleshly lusts. If that Reason sway nothing;
and divert our affections from things above? We Are Strangers and Pilgrims, Therefore should abstain from fleshly Lustiest. If that Reason sway nothing;
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consider their effect, they fight against the soule. Its not NONLATINALPHABET but NONLATINALPHABET, not a sleight Skirmish or conflict now and than;
Consider their Effect, they fight against the soul. Its not but, not a sleight Skirmish or conflict now and than;
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but a continuall Warfare, and hostility they are in against the soule.
but a continual Warfare, and hostility they Are in against the soul.
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So S. Paul the law in the members NONLATINALPHABET and Iames; our pleasures, or lusts in our members NONLATINALPHABET Let vs consider how they exercise it;
So S. Paul the law in the members and James; our pleasures, or Lustiest in our members Let us Consider how they exercise it;
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see it in the weapons wherwith they assault vs: secondly in the manner of fighting. Their weapons 1 are their Obiects 2. our inclinations.
see it in the weapons wherewith they assault us: secondly in the manner of fighting. Their weapons 1 Are their Objects 2. our inclinations.
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Their obiects before enioying, After fruition. First, Before enioying, as harlots garishly attire themselues, that they may draw affections;
Their objects before enjoying, After fruition. First, Before enjoying, as harlots garishly attire themselves, that they may draw affections;
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So doth fleshly concupiscence garishly adorne, and paint ouer the things desired, that by their seeming beauty they may bewitch vs. The tree was pleasant to the eye,
So does fleshly concupiscence garishly adorn, and paint over the things desired, that by their seeming beauty they may bewitch us The tree was pleasant to the eye,
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and much to be desired for Knowledge. Proportionably see it in all fleshly inclinations.
and much to be desired for Knowledge. Proportionably see it in all fleshly inclinations.
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Oh how glorious seemes wealth to a couetous eye? It is the way to reputation;
O how glorious seems wealth to a covetous eye? It is the Way to reputation;
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the best proofe-armour of defence from wrongs.
the best proofe-armour of defence from wrongs.
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It brings with it an NONLATINALPHABET A man may liue of himselfe, yea what cannot money procure? Such a petty God seemes money to a couetous desire.
It brings with it an A man may live of himself, yea what cannot money procure? Such a Petty God seems money to a covetous desire.
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Ambition, how garish makes it honour seeme? When euery man must Cap, and Curtesie, and be at command. And so of the rest.
Ambition, how garish makes it honour seem? When every man must Cap, and Courtesy, and be At command. And so of the rest.
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Secondly, after fruition their fight is dangerous by the same weapons;
Secondly, After fruition their fight is dangerous by the same weapons;
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as for example, what distractions breedes abundance once enioyed? Such and so many, that they leaue no leasure for that vnum necessarium. Secondly our Inclinations:
as for Exampl, what distractions breeds abundance once enjoyed? Such and so many, that they leave no leisure for that One Necessary. Secondly our Inclinations:
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The seedes of all sinnes are in all the sonnes of Adam. Yet as in mixto when all Elements concurre; there is euer one predominant;
The seeds of all Sins Are in all the Sons of Adam. Yet as in mixto when all Elements concur; there is ever one predominant;
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So vsually we shall see some particular lust swaying in euery mans soule;
So usually we shall see Some particular lust swaying in every men soul;
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whether it be from the temper of the body, and our naturall constitution, or from some strength it hath gotten in vs by ancient ill custome.
whither it be from the temper of the body, and our natural constitution, or from Some strength it hath got in us by ancient ill custom.
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As Satan vsually fits temptations to our inclinations;
As Satan usually fits temptations to our inclinations;
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so our hostis domesticus, that fomes concupiscentiae vents it selfe especially at that channell, where its likely the victory is most easie; the recouery most difficult.
so our hostis Domesticus, that fomes concupiscentiae vents it self especially At that channel, where its likely the victory is most easy; the recovery most difficult.
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The manner of their warre, first, sometimes ex infidijs: couertly and vnder colour of vertuous affections.
The manner of their war, First, sometime ex infidijs: covertly and under colour of virtuous affections.
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Saint Paul tells vs of NONLATINALPHABET of coloured couetousnesse 1. Thes. 2. Saint Bernard of minium virtutis; a certaine painted complexion of vertues, wherewith vices are sometimes coloured,
Saint Paul tells us of of coloured covetousness 1. Thebes 2. Saint Bernard of minium virtue; a certain painted complexion of Virtues, wherewith vices Are sometime coloured,
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and take vpon them the complexion of vertues:
and take upon them the complexion of Virtues:
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there are vitia pallitata; vices that weare the liuery of vertues, the sword of Goliah lyes hidden vnder an Ephod, a holy garment, none to that sayd Dauid; No sword to Goliahs, no malice to an hypocrites;
there Are Vices pallitata; vices that wear the livery of Virtues, the sword of Goliath lies hidden under an Ephod, a holy garment, none to that said David; No sword to Goliath's, no malice to an Hypocrites;
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Goliahs sword lyes hidden vnder an Ephod, the malice of hypocrisie vnder pretence of Religion:Goliath's sword lies hidden under an Ephod, the malice of hypocrisy under pretence of Religion:
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No vitious desires are so insinuatiue into well-disposed natures, as these coloured, and cloaked with the shew of vertues.
No vicious Desires Are so insinuative into well-disposed nature's, as these coloured, and cloaked with the show of Virtues.
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I shall euer preferre the scrupulous before the audacious, and ventrous Conscience; and thinke him safest that is suspicious.
I shall ever prefer the scrupulous before the audacious, and venturous Conscience; and think him Safest that is suspicious.
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Beatus qui semper pauidus est, sayth Solomon, that is, that feares all his actions, as Iob speakes; yea though strongly vertuous.Beatus qui semper pauidus est, say Solomon, that is, that fears all his actions, as Job speaks; yea though strongly virtuous.
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Simulando fugam; such times fall out with many that they seeme to be quite deliuered from the power of their accustomed sinnes;Simulando fugam; such times fallen out with many that they seem to be quite Delivered from the power of their accustomed Sins;
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so feele they their greedinesse in committing, it may be, through a fastidium onely abated in them;
so feel they their greediness in committing, it may be, through a fastidium only abated in them;
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and the motions thereof languishing in their hearts: Concupiscence is sometimes stupified, and therefore seemes mortified;
and the motions thereof languishing in their hearts: Concupiscence is sometime Stupified, and Therefore seems mortified;
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as Seneca speakes of some temperate for lacke of occasions, or other abilities to exercise their Riot;
as Senecca speaks of Some temperate for lack of occasions, or other abilities to exercise their Riot;
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It fares with them as with a Serpent in Winter; safely yee may handle them, and neede not feare their poyson:
It fares with them as with a Serpent in Winter; safely ye may handle them, and need not Fear their poison:
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yet non desunt tùm illi venena, sed torpent: like thinke of Concupiscence:
yet non desunt tùm illi Venena, sed torpent: like think of Concupiscence:
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Si vitia putas emortua, at crede mihi & amputata repullulant &c. saith S. Bernard, They aduantage themselues against vs by this retreit,Si Vices putas emortua, At crede mihi & amputata repullulant etc. Says S. Bernard, They advantage themselves against us by this retreat,
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as Ioshua by his flight from the inhabitants of Ai, working security, presumption, throwing our selues into occasions of euill, laughing at temptations,
as Ioshua by his flight from the inhabitants of Ai, working security, presumption, throwing our selves into occasions of evil, laughing At temptations,
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as Israel at the Prophets Prediction. 2 Reg. 8. Lastly aperto Marte; Its strange to see the deprauation of mans Nature;
as Israel At the prophets Prediction. 2 Reg. 8. Lastly Aperto Mars; Its strange to see the depravation of men Nature;
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created after Gods Image in holines, and righteousnesse:
created After God's Image in holiness, and righteousness:
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but now is so beset with corruption, as it must maintaine it selfe against the Deuill with the sword.
but now is so beset with corruption, as it must maintain it self against the devil with the sword.
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Ah Lord, whether fell we, when we fell from thee? and thou hast left vs in the hands of our owne counsell? no case, no not Sodomes so desperate as when the Lord hath left vs to our selues.
Ah Lord, whither fell we, when we fell from thee? and thou hast left us in the hands of our own counsel? no case, no not Sodom's so desperate as when the Lord hath left us to our selves.
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You haue heard the nature of fleshly lusts, 2 your duty, Abstaine, and what it comprizeth, 3. Reasons,
You have herd the nature of fleshly Lustiest, 2 your duty, Abstain, and what it compriseth, 3. Reasons,
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first from your estate, secondly their effect. Suffer now I beseech you a little the words of exhortation.
First from your estate, secondly their Effect. Suffer now I beseech you a little the words of exhortation.
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S. Iohn diduceth this Summary of S. Peter into three rankes: the first in his terme is the lust of the flesh; S. John diduceth this Summary of S. Peter into three ranks: the First in his term is the lust of the Flesh;
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so fitly and by NONLATINALPHABET hee calls those of Luxury, and her daughters, suppose Drunkenesse, Gluttony, Lasciuiousnesse, Whordome.
so fitly and by he calls those of Luxury, and her daughters, suppose drunkenness, Gluttony, Lasciviousness, Whoredom.
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Take heede to your selues, least at any time your hearts be ouercharged with surfetting, and Drunkennesse: Take heed to your selves, lest At any time your hearts be overcharged with surfeiting, and drunkenness:
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Tell it not in Gath, neither publish it in the streetes of Askelon; that they haue made an irruption vpon the sonnes of the Prophets;
Tell it not in Gaza, neither publish it in the streets of Ashkelon; that they have made an irruption upon the Sons of the prophets;
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farre be it, that they should euer heare newes, that we are possessed with that vncleane Deuill; that our tables should swimme:
Far be it, that they should ever hear news, that we Are possessed with that unclean devil; that our tables should swim:
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with filthy vomitings, and the humour of drinking should be taken vp amongst the sonnes of the Prophets:
with filthy vomitings, and the humour of drinking should be taken up among the Sons of the prophets:
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In this time of abstinence at least, Abstaine from these fleshly lusts, these fight against the Soule.
In this time of abstinence At least, Abstain from these fleshly Lustiest, these fight against the Soul.
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Oh Bestiall Epicures they, qui Curios simulant, & Bacchanalia viuunt, suffering not the force of flesh,
O Bestial Epicureans they, qui Curios simulant, & Bacchanalia viuunt, suffering not the force of Flesh,
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yet gorge themselues with more delicious dyet: Isay 22. Drinke wine in bowles, and stretch them on their beds of Iuory:
yet gorge themselves with more delicious diet: Saiah 22. Drink wine in bowls, and stretch them on their Beds of Ivory:
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And as these abstemious Monkes distenti & crepantes cry out, Quanta patimur; Alas indeed what torment feeles the conscience, to giue content to a gluttonous appetite.
And as these abstemious Monks distenti & crepantes cry out, Quanta patimur; Alas indeed what torment feels the conscience, to give content to a gluttonous appetite.
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Dearely beloued, I beseech you as strangers and pilgrimes, abstaine from fleshly lusts, these fight dangerously against the soule. Dearly Beloved, I beseech you as Strangers and Pilgrims, abstain from fleshly Lustiest, these fight dangerously against the soul.
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The second is the lust of the eye: that with Bernard is Curiosity, to others better, Couetousnesse;
The second is the lust of the eye: that with Bernard is Curiosity, to Others better, Covetousness;
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the eye is not satisfied with seeing saith Salomon; see Prou. 27 20 Eccl. 4.8. This is Senioritatis vitium: seniors they say are attenjores ad rem. Whom I know my soule and conscience acquits;
the eye is not satisfied with seeing Says Solomon; see Prou. 27 20 Ecclesiastes 4.8. This is Senioritatis Vitium: Seniors they say Are attenjores and remembering. Whom I know my soul and conscience acquits;
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whom I know not I am not so vncharitable as to calumniate, but I could tell you of abominable simony among Patrons, that say this euill is come out from the Prophets of Ierusalem; and they haue taken from vs the rule of practise;
whom I know not I am not so uncharitable as to calumniate, but I could tell you of abominable simony among Patrons, that say this evil is come out from the prophets of Ierusalem; and they have taken from us the Rule of practice;
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Dearely beloued, I beseech you as pilgrims and strangers abstaine from fleshly lusts, that so dangerously fight against the soule; Dearly Beloved, I beseech you as pilgrim's and Strangers abstain from fleshly Lustiest, that so dangerously fight against the soul;
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If they will be filthy, let them be filthy, if they will perish, let them perish, but sine exemplo nostro.
If they will be filthy, let them be filthy, if they will perish, let them perish, but sine exemplo nostro.
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The last is pride of life; It had wont to be sayd; they that weare soft raiment dwell in Kings houses;
The last is pride of life; It had wont to be said; they that wear soft raiment dwell in Kings houses;
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that priuiledge of royalty our delicacy begins to intrude vpon:
that privilege of royalty our delicacy begins to intrude upon:
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so that betwixt Bethel the Kings Court, and Ramoth the seate of Prophets, habit makes but little distinction.
so that betwixt Bethel the Kings Court, and Ramoth the seat of prophets, habit makes but little distinction.
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Dearely beloued, I beseech you as strangers and pilgrimes, abstaine from fleshly lusts they warre, they warre dangerously, and that against the soule. Dearly Beloved, I beseech you as Strangers and Pilgrims, abstain from fleshly Lustiest they war, they war dangerously, and that against the soul.
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Non est res parua quam sic insectantur hostes, Ciues sic praestolantur: Non est Rest Parua quam sic insectantur hosts, Ciues sic praestolantur:
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Its a thing of no small worth, that the Deuill, and fleshly desires so eagerly pursue;
Its a thing of no small worth, that the devil, and fleshly Desires so eagerly pursue;
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Saints and Angels so desirously wish for, and long after. Deo Gloria.
Saints and Angels so desirously wish for, and long After. God Gloria.
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2. KING. 9.31. Had Zimri peace that slue his Master.2. KING. 9.31. Had Zimri peace that slew his Master.
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IT is the speech of Iezabel, occasioned by the death of her son Iehoram; and the nigh approch of Iehu the Minister of the Lords vengeance on her and her posteritie:
IT is the speech of Jezebel, occasioned by the death of her son Jehoram; and the High approach of Iehu the Minister of the lords vengeance on her and her posterity:
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and tends in her intention to deterre from his bloudy, and, as to her they seemed, trayterous designes, by remembring Gods late vengeance, on Zimri a trayterous conspiratour against his master Elah.
and tends in her intention to deter from his bloody, and, as to her they seemed, traitorous designs, by remembering God's late vengeance, on Zimri a traitorous conspirator against his master Elah.
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The vtterer Iezabel a monster of her sexe may make it questionable whether and how farre it concernes vs for instruction and vse.
The utterer Jezebel a monster of her sex may make it questionable whither and how Far it concerns us for instruction and use.
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Ans. Thus conceiue 1. Omne bonum de super: and omne verum aquocun { que } dicatur, a Deo: All truth is of God:Ans. Thus conceive 1. Omne bonum de super: and omne verum aquocun { que } dicatur, a God: All truth is of God:
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whosoeuer is the vtterer, God is the Authour.
whosoever is the utterer, God is the Author.
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As all light is from the Sunne, because that's the primo lucidum; As all heat from fire,
As all Light is from the Sun, Because that's the primo lucidum; As all heat from fire,
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because that is the primo calidum; so all truth is from God, because he is the first truth.
Because that is the primo Calidum; so all truth is from God, Because he is the First truth.
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We may not say of Pharisees they might not be heard because Pharisees, when they speake out of Moses chaire:
We may not say of Pharisees they might not be herd Because Pharisees, when they speak out of Moses chair:
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Heare them, said our Sauiour, though they say and do not. Moses his doctrine is of God, though a Pharisee be the publisher:
Hear them, said our Saviour, though they say and do not. Moses his Doctrine is of God, though a Pharisee be the publisher:
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Caiaphas being high Priest Prophesied that yeare: his Prophesie must not therefore be despised because he was an intruder vpon the Priesthood,Caiaphas being high Priest Prophesied that year: his Prophesy must not Therefore be despised Because he was an intruder upon the Priesthood,
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and one that dipt deepe in the bloud of our Sauiour.
and one that dipped deep in the blood of our Saviour.
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Balaam once playd the Prophet in blessing Gods people, and foretelling the state of the Church. We beleeue it true; balaam once played the Prophet in blessing God's people, and foretelling the state of the Church. We believe it true;
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God is not as Man that he should lie; nor as the sonne of man that he should repent, though Balaam first proclaymed it.
God is not as Man that he should lie; nor as the son of man that he should Repent, though balaam First proclaimed it.
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Neither will we question whether God be auenger of Treason because Iezabel makes the obseruation. Non vitiat sacramentum malitia ministrantis.
Neither will we question whither God be avenger of Treason Because Jezebel makes the observation. Non vitiat sacramentum malitia ministrantis.
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Neither is the truth defiled by the polluted lips through which it passeth; Truth is truth whosoeuer is the vtterer;
Neither is the truth defiled by the polluted lips through which it passes; Truth is truth whosoever is the utterer;
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dutie, dutie whosoeuer is our monitour; And treason is treason, odious vnto God, Though a Iezabel so proclames it.
duty, duty whosoever is our monitor; And treason is treason, odious unto God, Though a Jezebel so proclames it.
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2 The worst mens speeches and actions receiue a kinde of sacration by their recording in holy writ:
2 The worst men's Speeches and actions receive a kind of sacration by their recording in holy writ:
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though they spake and did lewdly, yet the inspirer of Scripture caused them holily to be recorded, and intended therein our instruction.
though they spoke and did lewdly, yet the inspirer of Scripture caused them holily to be recorded, and intended therein our instruction.
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Whatsoeuer was written before time, was written for our instruction. Vnderstand it, not onely of the vertuous practises of Saints to occasion our imitation;
Whatsoever was written before time, was written for our instruction. Understand it, not only of the virtuous practises of Saints to occasion our imitation;
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But of the lewdest facts of veriest miscreants, to be our caution.
But of the lewdest facts of veriest miscreants, to be our caution.
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How much more those holy things, those pearles of wholesome admonitions which God is pleased by them to cast before vs. 3. We say the testimonie of an Aduersarie is strongest for an Aduersarie;
How much more those holy things, those Pearls of wholesome admonitions which God is pleased by them to cast before us 3. We say the testimony of an Adversary is Strongest for an Adversary;
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we the rather beleeue some Theologicall truthes because they haue consent from Heathens.
we the rather believe Some Theological truths Because they have consent from heathens.
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In matters of morality we listen to heathens because in them the light of Nature is reserued.
In matters of morality we listen to Heathens Because in them the Light of Nature is reserved.
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Incest such Incest is damnable, more, because heathens name it not.
Incest such Incest is damnable, more, Because Heathens name it not.
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Lying who would not more detest, if the deuill should cry shame vpon it? And why is not treason more detestable,
Lying who would not more detest, if the Devil should cry shame upon it? And why is not treason more detestable,
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when Iezabel cries vengeance against it. 4. Her relation we finde suitable with Scripture storie. The application after her intention sorts with Pauls doctrinall rule:
when Jezebel cries vengeance against it. 4. Her Relation we find suitable with Scripture story. The application After her intention sorts with Paul's doctrinal Rule:
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such vengeances come on sinners as ensamples; And are written for our warning. Such truths according with sacred storie:
such vengeances come on Sinners as ensamples; And Are written for our warning. Such truths according with sacred story:
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such application congruent in the generall to the Rules of Scripture, let no man despise because Iezabel is the vtterer.
such application congruent in the general to the Rules of Scripture, let no man despise Because Jezebel is the utterer.
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Their congruence with Scripture makes them merit our reuerend respect.
Their congruence with Scripture makes them merit our reverend respect.
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So farre to preuent what ignorant scruple might pretend to sleight the doctrine here deliuered vnto vs.
So Far to prevent what ignorant scruple might pretend to sleight the Doctrine Here Delivered unto us
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Had Zimri peace who slue his master?
Had Zimri peace who slew his master?
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THe storie yee haue extant, 1. Kings 16. how Zimri Captain of halfe the Charets to Elah son of Baasha, conspired against him in Tirzah and slue him:
THe story ye have extant, 1. Kings 16. how Zimri Captain of half the Charets to Elah son of Baasha, conspired against him in Tirzah and slew him:
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How the people moued with indignation at the fact, create Omri Captaine of the host, King ouer the ten tribes:
How the people moved with Indignation At the fact, create Omri Captain of the host, King over the ten tribes:
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How Zimri, whither fearing extremities, or madde with the crosse of his ambition, or desperate through conscience of such crime, becomes an Incendiarie to himselfe;
How Zimri, whither fearing extremities, or mad with the cross of his ambition, or desperate through conscience of such crime, becomes an Incendiary to himself;
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and wilfully perisheth in the fire himselfe had kindled in the Kings Palace. In the Text are three things: 1. the fact of Zimri. He slue his Master.
and wilfully Perishes in the fire himself had kindled in the Kings Palace. In the Text Are three things: 1. the fact of Zimri. He slew his Master.
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2. The issue of his fact.
2. The issue of his fact.
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But had Zimri peace? Did Zimri prosper? he prosperd not. 3. the application of all to Iehu intended to deterre him from supposed like sinne, through feare of like vengeance.
But had Zimri peace? Did Zimri prosper? he prosperd not. 3. the application of all to Iehu intended to deter him from supposed like sin, through Fear of like vengeance.
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1 The fact of Zimri Iezabel counts odious.
1 The fact of Zimri Jezebel counts odious.
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Who but a verier strumpet durst make meritorious? How is Christianitie growne more heathenish then heathenisme it selfe,
Who but a verier strumpet durst make meritorious? How is Christianity grown more Heathenish then heathenism it self,
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when sinnes so monstrous in the eye of Nature shall go as iustifiable by the word of Scripture? Foorsoth: Ehud slue Aeglon. Ans. True;
when Sins so monstrous in the eye of Nature shall go as justifiable by the word of Scripture? Foorsoth: Ehud slew Aeglon. Ans. True;
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But Aeglon a Moabite; disabled by expresse law of God in regard of his Nation, to rule ouer Gods people. 2. And Ehud slue him:
But Aeglon a Moabite; disabled by express law of God in regard of his nation, to Rule over God's people. 2. And Ehud slew him:
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A man whom the Lord extraordinarily stirred vp, as Othniel, to be a deliuerer to his people:
A man whom the Lord extraordinarily stirred up, as Othniel, to be a deliverer to his people:
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and directed by speciall instinct to that meanes of deliuerance. I haue a word vnto thee from God O King:
and directed by special instinct to that means of deliverance. I have a word unto thee from God Oh King:
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that verbum is factum in S. Austines iudgement.
that verbum is factum in S. Austine's judgement.
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When he saith he had a word from God, intelligendum est, hoc illi Deum vt faceret praecepisse:
When he Says he had a word from God, intelligendum est, hoc illi God vt faceret praecepisse:
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Thus vnderstand him, that he had his warrant and precept from God to doe what he did in the manner of deliuerance.
Thus understand him, that he had his warrant and precept from God to do what he did in the manner of deliverance.
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Iehu slue Iehoram. Ans. Iehoram, whom God the great disposer of Kingdomes had deposed from the Kingdome, and deuoted to death.Iehu slew Jehoram. Ans. Jehoram, whom God the great disposer of Kingdoms had deposed from the Kingdom, and devoted to death.
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2 And Iehu slew him, now no subiect to Iehoram, the annoynted King ouer Israel: besides, sent with speciall commission and warrant from God to destroy from Ahab him that made water against the wall.
2 And Iehu slew him, now no Subject to Jehoram, the anointed King over Israel: beside, sent with special commission and warrant from God to destroy from Ahab him that made water against the wall.
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The Priests oppose Vzziah attempting to burne incense. Ans. They inhibit his fact, draw no bloud from his person.
The Priests oppose Uzziah attempting to burn incense. Ans. They inhibit his fact, draw no blood from his person.
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These and like facts warrantable in the doers, were in great part extraordinary; so make vs no rule;
These and like facts warrantable in the doers, were in great part extraordinary; so make us no Rule;
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and NONLATINALPHABET discrepant from those now warranted to subiects towards their Soueraignes. Our ordinarie rule is thus:
and discrepant from those now warranted to Subjects towards their Sovereigns. Our ordinary Rule is thus:
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who shall lay hands on the Lords annointed, and be guiltlesse? And how wast thou not afraid to stretch forth thy hand to destroy the Lords annointed;
who shall lay hands on the lords anointed, and be guiltless? And how wast thou not afraid to stretch forth thy hand to destroy the lords anointed;
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protexit viuum, vindicavit mortuum, he protected him while he liued, auenged him when he was dead;protexit viuum, vindicavit mortuum, he protected him while he lived, avenged him when he was dead;
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saith S. Austine of Dauid in respect of Saul. And who that remember him that sayd they are Gods, can thinke treason, bloudie treason lesse then highest sacrilege?
Says S. Augustine of David in respect of Saul. And who that Remember him that said they Are God's, can think treason, bloody treason less then highest sacrilege?
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It is sayd indeed the Lord set Ieremie, ouer the nations and ouer the kingdomes. To roote out and pull downe; to build and to plant.
It is said indeed the Lord Set Ieremie, over the Nations and over the kingdoms. To root out and pull down; to built and to plant.
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Resp. 1. But S. Austin makes it past question its spoken figuratiuely. Non quin figurata locutio tota sit; Resp. 1. But S. Austin makes it passed question its spoken figuratively. Non quin figurata Locution tota sit;
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that is, tropicallie giuen to the minister or proclaimer, that in propertie of speech is meerelie the worke of God:
that is, tropically given to the minister or proclaimer, that in property of speech is merely the work of God:
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As Isay is sent to make fat the peoples hearts, to blind their eyes, to bow downe their backes;
As Saiah is sent to make fat the peoples hearts, to blind their eyes, to bow down their backs;
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so Ieremie to plucke downe kingdomes. 1. Occasionally not efficaciter. The contempt of his ministerie should occasion ouerthrow of stateliest kingdomes. 2. Denunciatiuelie not by way of violence.
so Ieremie to pluck down kingdoms. 1. Occasionally not efficaciter. The contempt of his Ministry should occasion overthrow of Stateliest kingdoms. 2. Denunciatiuelie not by Way of violence.
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Samuel told Saul, the Lord had rent the kingdome from him:Samuel told Saul, the Lord had rend the Kingdom from him:
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did he euer perswade the people to seditious insurrections? Ieremie tells Zedekiah that Babilon must subdue him:
did he ever persuade the people to seditious insurrections? Ieremie tells Zedekiah that Babylon must subdue him:
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But did he incourage Iewes to betray or force him to the King of Babel? God shall smite thee thou whited wall, sayd Paul to an vsurping high Priest:
But did he encourage Iewes to betray or force him to the King of Babel? God shall smite thee thou whited wall, said Paul to an usurping high Priest:
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But when he recalls his harsh terme, suppose wee he meditated personall violence? God shall smite him,
But when he recalls his harsh term, suppose we he meditated personal violence? God shall smite him,
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or his day shall come, or he shall goe downe into battell and perish: howsoeuer my hand shall not be vpon him. Thus Dauid, thus Ancient Saints.
or his day shall come, or he shall go down into battle and perish: howsoever my hand shall not be upon him. Thus David, thus Ancient Saints.
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Beloued we liue in wofull times, wherein moralities are most cancelled, and too sleightlie turned of from being bonds to conscience.
beloved we live in woeful times, wherein moralities Are most canceled, and too slightly turned of from being bonds to conscience.
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Religion euer since Moses, was to be guided by a written Canon:
Religion ever since Moses, was to be guided by a written Canon:
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by Popish diuinitie the rule of worship is become almost arbitrarie, and rests for the most part in the Churches breast.
by Popish divinity the Rule of worship is become almost arbitrary, and rests for the most part in the Churches breast.
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Distinction of Dominions there be that thinke a meere humane policie.
Distinction of Dominions there be that think a mere humane policy.
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Prohibition of vsurie, precept of Tything go current for iudicial constitutions? Adulterie I thinke must shortly grow a Iewish sinne, murther is no longer hainous,
Prohibition of Usury, precept of Tithing go current for judicial constitutions? Adultery I think must shortly grow a Jewish sin, murder is no longer heinous,
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when murther of Princes is thought meritorious. Lord that such thoughts can fasten on Christian mindes instructed by the word of God.
when murder of Princes is Thought meritorious. Lord that such thoughts can fasten on Christian minds instructed by the word of God.
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Moralities binding in innocencie, binde they not since the fall? Hath Christian faith cancelled the law of Nature? Shal Iezabel cry shame and vengeance against bloudy treason,
Moralities binding in innocence, bind they not since the fallen? Hath Christian faith canceled the law of Nature? Shall Jezebel cry shame and vengeance against bloody treason,
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and we thinke the whore chast, that giues indulgence, propoundes heauenly rewards to murther of Princes? Belike then Christ came to destroy the law, not to fulfill it.
and we think the whore chaste, that gives indulgence, propounds heavenly rewards to murder of Princes? Belike then christ Come to destroy the law, not to fulfil it.
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To say in a word, there is a tenent amongst some Diuines otherwise orthodoxe, harsh I confesse to my apprehension:
To say in a word, there is a tenent among Some Divines otherwise orthodox, harsh I confess to my apprehension:
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That there are cases wherein with cautions •ubiects may beare armes against their soueraigne:
That there Are cases wherein with cautions •ubiects may bear arms against their sovereign:
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I am loth to procure their enuie, knowing their paines otherwise reuerend in the Church of God.
I am loath to procure their envy, knowing their pains otherwise reverend in the Church of God.
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There is, I know, wide difference betwixt princeps factus and princeps natus. They say (themselues must defend it), It is eiusdem tollere cuius ponere, where the Prince is but factious.
There is, I know, wide difference betwixt princeps factus and princeps Born. They say (themselves must defend it), It is eiusdem tollere cuius ponere, where the Prince is but factious.
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But this conclusion I hope we all hold firme;
But this conclusion I hope we all hold firm;
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Where immediate prouidence settles kingdomes, no other but Gods immediate hand may attempt to ouerthrow them.
Where immediate providence settles kingdoms, no other but God's immediate hand may attempt to overthrow them.
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But out vpon that deuilitie taught in Church of Rome, without distinction warranting to subiects murther of their Naturall Princes, be pretenses what they may be.
But out upon that deuilitie taught in Church of Rome, without distinction warranting to Subjects murder of their Natural Princes, be pretences what they may be.
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Suppose them Tyrants by abuse of power, was not Saul such? yet who may lay hand on him,
Suppose them Tyrants by abuse of power, was not Saul such? yet who may lay hand on him,
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and be guiltlesse? Suppose by vsurpation, was not Baasha such? continued not Elah that intrusion? yet Zimri had no peace that slue him. Suppose them Heretikes.
and be guiltless? Suppose by usurpation, was not Baasha such? continued not Elah that intrusion? yet Zimri had no peace that slew him. Suppose them Heretics.
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Is heresie grosser crime then Idolatrie? Elah was an Idolater. It is truely said, factum sine errore non facit haereticum: Heresie imports errours in iudgement.
Is heresy grosser crime then Idolatry? Elah was an Idolater. It is truly said, factum sine Error non facit Hereticum: Heresy imports errors in judgement.
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Yet may facts implie heresie, when the ground of doing is heretically erroneous. The fact of the Idolater is not heresie:
Yet may facts imply heresy, when the ground of doing is heretically erroneous. The fact of the Idolater is not heresy:
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but his opinion, the ground of his fact, may gather him into the ranke of heretikes.
but his opinion, the ground of his fact, may gather him into the rank of Heretics.
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To inuocate deuils is in the fact no heresie, though damned impietie. But the opinion of deitie or adorablenesse to dwell in Deuils is grossest heresie.
To invocate Devils is in the fact no heresy, though damned impiety. But the opinion of deity or adorablenesse to dwell in Devils is Grossest heresy.
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The fact of the fornicatour is not heresie, but beastly luxurie; But the opinion of Nicolaitans, that fornication is res media, is damned heresie.
The fact of the fornicator is not heresy, but beastly luxury; But the opinion of Nicolaitans, that fornication is Rest media, is damned heresy.
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To worship God in an Image is not in the fact hereticall;
To worship God in an Image is not in the fact heretical;
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yet opinion that God is acceptably worshipped in an Image, what is it lesse then heresie? Suppose them therefore Tyrants, suppose them Heretikes;
yet opinion that God is acceptably worshipped in an Image, what is it less then heresy? Suppose them Therefore Tyrants, suppose them Heretics;
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yet what peace may the Traytour looke for more then Zimri that slew his master, tyrannous and no lesse then Hereticall?
yet what peace may the Traitor look for more then Zimri that slew his master, tyrannous and no less then Heretical?
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And must Rome hatching such monsters of opinions, be still reputed the Church, the only Catholike vpon earth out of which is no saluation? The Church so infallibly lead by the Spirit into all truth that she cannot possible be erroneous in her dogmaticall resolutions?
And must Room hatching such monsters of opinions, be still reputed the Church, the only Catholic upon earth out of which is no salvation? The Church so infallibly led by the Spirit into all truth that she cannot possible be erroneous in her dogmatical resolutions?
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By their fruites yee shall know them; that is by their Doctrines. For these are fruites of Prophets as Prophets.
By their fruits ye shall know them; that is by their Doctrines. For these Are fruits of prophets as prophets.
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Legitimate they notorious breaches of the morall Law? How are they the Church of God? wil worship, Image worship they teach acceptable to God though damned in the second precept:
Legitimate they notorious Breaches of the moral Law? How Are they the Church of God? will worship, Image worship they teach acceptable to God though damned in the second precept:
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Equiuocating in oathes, that is, couert periurie, they iust•fie against the third precept. Dishonour of Parents for religion sake, murther of Princes they make in casu meritorious.
Equivocating in Oaths, that is, covert perjury, they iust•fie against the third precept. Dishonour of Parents for Religion sake, murder of Princes they make in casu meritorious.
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Cursed be such faith, it's hellish;
Cursed be such faith, it's hellish;
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such practise, it's no lesse then Deuilish, methinkes we should now resolue & say with Iacob; Into their secret let not my soule come:
such practice, it's no less then Devilish, methinks we should now resolve & say with Iacob; Into their secret let not my soul come:
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my glory be not thou ioyned with their assemblie. So of the fact of Iehu; his issue followes.
my glory be not thou joined with their assembly. So of the fact of Iehu; his issue follows.
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Had Zimri peace? Did Zimri prosper? he prospered not. Seuen dayes onely he reigned in Tirzah: and becomes a desperate incendiarie to himselfe. Zimri had no peace:Had Zimri peace? Did Zimri prosper? he prospered not. Seuen days only he reigned in Tirzah: and becomes a desperate incendiary to himself. Zimri had no peace:
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must therefore his fact be thought vnlawfull? Best actions haue sometimes their Crosses: lewdest attempts prosperous successe.
must Therefore his fact be Thought unlawful? Best actions have sometime their Crosses: lewdest attempts prosperous success.
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Ans. Goodnesse or euilnesse of humane actions no man wisely measures by the dispositions of prouidence;Ans. goodness or evilness of humane actions no man wisely measures by the dispositions of providence;
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But by their dissonance or congruitie to the Law of God. Precept and prohibition are the primarie rule of good and euill. Prohibition makes euill, euill:
But by their dissonance or congruity to the Law of God. Precept and prohibition Are the primary Rule of good and evil. Prohibition makes evil, evil:
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vengeance shewes it euill, and odious vnto God. The murther of Princes law Naturall and morall make euill:
vengeance shows it evil, and odious unto God. The murder of Princes law Natural and moral make evil:
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when vengeance ouertakes the traytour, that shewes it hatefull to God, and warnes vs to fly it,
when vengeance overtakes the traitor, that shows it hateful to God, and warns us to fly it,
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if not for Conscience, yet for feare of vengeance. 2. And the distinction is ancient, there is poena vindictae and there is poena castigationis or probationis; Crosses that come in the way of tryalls, at no hand argue our actions euill.
if not for Conscience, yet for Fear of vengeance. 2. And the distinction is ancient, there is poena vindictae and there is poena castigationis or probationis; Crosses that come in the Way of trials, At no hand argue our actions evil.
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The building of the Temple vnder Ezra we finde disappointed by the people of the Land;
The building of the Temple under Ezra we find disappointed by the people of the Land;
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yet was their attempt holy and acceptable vnto God. The crosse comes to proue their faith;
yet was their attempt holy and acceptable unto God. The cross comes to prove their faith;
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to try their dependance on God.
to try their dependence on God.
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But punishments that come in the Nature of vengeances are apparent euidences that the attempts are euill. Such this of Zimri.
But punishments that come in the Nature of vengeances Are apparent evidences that the attempts Are evil. Such this of Zimri.
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Had Zimri peace? Why not? when he fulfills the Prophets prediction, executes Gods will in the destroying Baasha his posteritie;Had Zimri peace? Why not? when he fulfils the prophets prediction, executes God's will in the destroying Baasha his posterity;
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A prophecie went before of Baasha that his familie should be put out in Israel. Because he had walked in the way of Ieroboam, and made Israel to sin, his house must be like that of Ieroboam, his posteritie vtterly destroyed.
A prophecy went before of Baasha that his family should be put out in Israel. Because he had walked in the Way of Jeroboam, and made Israel to since, his house must be like that of Jeroboam, his posterity utterly destroyed.
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Ans. Thus yee may Answer-Prediction there was of Baashaes destruction; Prescript none to Zimri to be the executioner, There be that say: Praescit Deus mala, non praeordinat. Ans. Thus ye may Answer-Prediction there was of Baashaes destruction; Prescript none to Zimri to be the executioner, There be that say: Praescit Deus mala, non praeordinat.
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God foreknowes and foretels euils, preordaines them not;
God foreknows and foretells evils, preordaines them not;
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Its true, quà mala. Yet may we not imagine our God an idle spectatour of the malice of men.
Its true, quà mala. Yet may we not imagine our God an idle spectator of the malice of men.
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His prescience euen of euill presupposeth some act of his will, determining to permit them. But thus thinke;
His prescience even of evil presupposeth Some act of his will, determining to permit them. But thus think;
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there is wide difference betwixt the instruments of Gods prouidence, and the Ministers of his ordinance, those fulfill his purposes; these also doe his commandes.
there is wide difference betwixt the Instruments of God's providence, and the Ministers of his Ordinance, those fulfil his Purposes; these also do his commands.
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Herod and Pilate and the Elders of the people, did what Gods hand and secret counsell determined should be done in the death of our blessed Sauiour;Herod and Pilate and the Elders of the people, did what God's hand and secret counsel determined should be done in the death of our blessed Saviour;
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yet iustly falls Gods wrath vpon them: they were vnwitting instruments of his prouidence, no Ministers of his ordinance.
yet justly falls God's wrath upon them: they were unwitting Instruments of his providence, no Ministers of his Ordinance.
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When Iehu destroyed the posteritie of Achab: he sinned not in the fact; besides prediction of the Prophet, he had his speciall commission from God;
When Iehu destroyed the posterity of Ahab: he sinned not in the fact; beside prediction of the Prophet, he had his special commission from God;
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wherefore also his fact is crowned as obedience, and rewarded with the Kingdomes continuance in his posteritie vnto foure generations.
Wherefore also his fact is crowned as Obedience, and rewarded with the Kingdoms Continuance in his posterity unto foure generations.
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When Zimri slue Elah there was like prediction, but no such commission; therefore Zimri had no peace that slue his master.
When Zimri slew Elah there was like prediction, but no such commission; Therefore Zimri had no peace that slew his master.
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Briefly, first Gods secret appointments are not the rule of our Actions but his reueled precepts.
Briefly, First God's secret appointments Are not the Rule of our Actions but his revealed Precepts.
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Doe what God prescribes, thou sinnest not but art accepted with him; though perhaps in the issue thou crosse his secret determinations.
Do what God prescribes, thou Sinnest not but art accepted with him; though perhaps in the issue thou cross his secret determinations.
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Violate his precepts, though thou fulfil his secret appointments, thou art obnoxious to the wrath of God.
Violate his Precepts, though thou fulfil his secret appointments, thou art obnoxious to the wrath of God.
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It's possible saith S. Austin for a man bona voluntate velle quod Deus non vult, as when a pious child desires and prayes for his fathers life whom God hath designed to death.
It's possible Says S. Austin for a man Bona voluntate velle quod Deus non vult, as when a pious child Desires and prays for his Father's life whom God hath designed to death.
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And a man may malâ voluntate velle quod Deus vult bonâ? a man may irregularly will that which God also willes:
And a man may malâ voluntate velle quod Deus vult bonâ? a man may irregularly will that which God also wills:
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suppose when an vngratious sonne desires the death of his father, which God also willeth.
suppose when an ungracious son Desires the death of his father, which God also wills.
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The one willes what God willes not, the other wills what God also wills, and the ones pietie is more consonant to the good will of God, though willing another thing;
The one wills what God wills not, the other wills what God also wills, and the ones piety is more consonant to the good will of God, though willing Another thing;
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then the others impietie, willing the same that God hath determined in his secret counsell. So much auailes it to limit our selues to Gods reuealed precept.
then the Others impiety, willing the same that God hath determined in his secret counsel. So much avails it to limit our selves to God's revealed precept.
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2 Besides in hoc examine, in tryall of such actions the inquirie is not quid fecerint, but quid voluerint; not what they did, but what they intended;
2 Beside in hoc examine, in trial of such actions the inquiry is not quid fecerint, but quid voluerint; not what they did, but what they intended;
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And in rationem venit, non factum, but consilium et voluntas, not so much their fact, as their purpose and intention in doing.
And in rationem venit, non factum, but consilium et Voluntas, not so much their fact, as their purpose and intention in doing.
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God intended and disposed the vnnatural crueltie of Iosephs Brethren to good; yet they thought euill;
God intended and disposed the unnatural cruelty of Joseph's Brothers to good; yet they Thought evil;
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therefore felt the smart of famine, feare of bondage, and the stroke of Conscience; And who so forlorne or impudent amongst miscreants to say, that in his damned ambition,
Therefore felt the smart of famine, Fear of bondage, and the stroke of Conscience; And who so forlorn or impudent among miscreants to say, that in his damned ambition,
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or Couetousnesse, or luxurie, he had respect to the will of God which no man lightlie knowes but by the euent.
or Covetousness, or luxury, he had respect to the will of God which no man lightly knows but by the event.
cc n1, cc n1, pns31 vhd n1 p-acp dt n1 pp-f np1 r-crq dx n1 av-j vvz p-acp p-acp dt n1.
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Ashur is the rod of Gods wrath: by him the Lord accomplisheth his worke vpon Ierusalem;Ashur is the rod of God's wrath: by him the Lord accomplisheth his work upon Ierusalem;
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yet will he visit the proud heart of the King of Assyria, and bring downe his haughtie and proud lookes; the equitie is apparent: He thinketh not so;
yet will he visit the proud heart of the King of Assyria, and bring down his haughty and proud looks; the equity is apparent: He Thinketh not so;
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but it is in his heart to destroy and cut off Nations; to satiate his infinite ambition, cursed couetousnesse and pompous luxurie.
but it is in his heart to destroy and Cut off nations; to satiate his infinite ambition, cursed covetousness and pompous luxury.
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3 Generalities of Gods purpose to destroy Baasha his posterity we will suppose made knowne to Zimri; that intellignce he might haue by the Prophets prediction:
3 Generalities of God's purpose to destroy Baasha his posterity we will suppose made known to Zimri; that intellignce he might have by the prophets prediction:
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But particulars of the meanes, as that hee should be the Agent God reueled not,
But particulars of the means, as that he should be the Agent God revealed not,
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though therefore he did what God determined, yet had he no peace in slaying his Master.
though Therefore he did what God determined, yet had he no peace in slaying his Master.
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So possible is it to doe what God determines, and yet to be obnoxious to his wrath I would to God it were seriously meditated amongst our people;
So possible is it to do what God determines, and yet to be obnoxious to his wrath I would to God it were seriously meditated among our people;
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that the multitude were not still transported with that fury of Atheisme;
that the multitude were not still transported with that fury of Atheism;
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to think sinnes excusable, their sinnes no sinnes because they sort in the euent with the secret appointments of Gods counsell:
to think Sins excusable, their Sins no Sins Because they sort in the event with the secret appointments of God's counsel:
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Generally yee may obserue sinnes fathered vpon prouidence, which are damned in Gods word and haue no other cause but the malice of the committers.
Generally ye may observe Sins fathered upon providence, which Are damned in God's word and have no other cause but the malice of the committers.
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Fate and fortune Christians heathenishly cry out of;
Fate and fortune Christians heathenishly cry out of;
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and God made Authour of that whereof he is vltor. Theeues and murtherers and bloudy Traytours,
and God made Author of that whereof he is ultor. Thieves and murderers and bloody Traitors,
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when vengeance seizeth on them, blame destinie or Planets or harder fortune, as well their sinnes as their vengeance are resolued to God as to their first Cause.
when vengeance seizes on them, blame destiny or Planets or harder fortune, as well their Sins as their vengeance Are resolved to God as to their First Cause.
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Yet Dauid taught vs, that God is not a God that willeth iniquitie: And S. Iames, God cannot be tempted with euill, neither tempteth he any man.
Yet David taught us, that God is not a God that wills iniquity: And S. James, God cannot be tempted with evil, neither tempts he any man.
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Our Sauiour points vs to the truest fountaine of all vitious euills;
Our Saviour points us to the Truest fountain of all vicious evils;
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Out of the heart come Adulteries, murthers ▪ thefts blasphemies or if there be any thing else that naught is.
Out of the heart come Adulteries, murders ▪ thefts Blasphemies or if there be any thing Else that nought is.
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And Iames; Euery man is tempted of his owne concupiscence being thereby drawne away and intised.
And James; Every man is tempted of his own concupiscence being thereby drawn away and enticed.
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And though it be true God hath his action euen in euill, his action I meane as Damescene. NONLATINALPHABET by way of permission,
And though it be true God hath his actium even in evil, his actium I mean as Damescene. by Way of permission,
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yet workes he not therin by way of impression or inclination.
yet works he not therein by Way of impression or inclination.
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He determines to permit the sinner to the Swinge of his owne corrupt heart, to suffer his doing of that euill whereto he is selfely inclined,
He determines to permit the sinner to the Swinge of his own corrupt heart, to suffer his doing of that evil whereto he is selfely inclined,
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and to order it to his Glory. Neither may any quarell that he restraines or reformes not.
and to order it to his Glory. Neither may any quarrel that he restrains or reforms not.
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First God is Agens liberrimum, not bound to his creature ▪ secondly, & bonds he hath giuen vs sufficient to restraine from euill.
First God is Agens liberrimum, not bound to his creature ▪ secondly, & bonds he hath given us sufficient to restrain from evil.
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First, His law, secondly, his threatened vengeance, thirdly our own Conscience. A threefold Cord is not easily broken:
First, His law, secondly, his threatened vengeance, Thirdly our own Conscience. A threefold Cord is not Easily broken:
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yet the vitious heart of man findes meanes enough to breake these bonds asunder, to cast away these Cords from them.
yet the vicious heart of man finds means enough to break these bonds asunder, to cast away these Cords from them.
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And which passeth all measure of impietie looke if not for recompense from God, yet for excuse with him,
And which passes all measure of impiety look if not for recompense from God, yet for excuse with him,
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because they fulfilled his secret appointments.
Because they fulfilled his secret appointments.
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Had Zimri peace that slue his Master? yet accomplished he the secret appointment of God.Had Zimri peace that slew his Master? yet accomplished he the secret appointment of God.
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Actions are neuer regular till they sute with Precept, howsoeuer congruent they may be to Gods secret ordinance.
Actions Are never regular till they suit with Precept, howsoever congruent they may be to God's secret Ordinance.
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The application of all to Iehu, remaines. Let Iehu therfore beware like Trayterous attempts, least happily he tast like vengeance of God.
The application of all to Iehu, remains. Let Iehu Therefore beware like Traitorous attempts, least happily he taste like vengeance of God.
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How followes the Argument from one particular to another, from one instance to the generalitie of murtherous Traytors.
How follows the Argument from one particular to Another, from one instance to the generality of murderous Traitors.
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Must Iehu, all Traitours expect so dreadfull death, because such was Zimries fate? Behold how many miscreants see we prosper in euill, how rare are examples of Gods visible vengeance?
Must Iehu, all Traitors expect so dreadful death, Because such was Zimri's fate? Behold how many miscreants see we prosper in evil, how rare Are Examples of God's visible vengeance?
vmb np1, d n2 vvb av j n1, c-acp d vbds npg1 n1? vvb c-crq d n2 vvb pns12 vvb p-acp j-jn, c-crq j vbr n2 pp-f n2 j n1?
(7) part (DIV2)
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At this stone how many soules stumble, how many haue so stumbled that they haue fallen into the neathermost Hell.
At this stone how many Souls Stumble, how many have so stumbled that they have fallen into the nethermost Hell.
p-acp d n1 c-crq d n2 vvi, c-crq d vhb av vvn cst pns32 vhb vvn p-acp dt j n1.
(7) part (DIV2)
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To see Gods patient forbearance of many in like sinnes, so rare particulars culled out to be ensamples. Confessedly wonderfull is Gods patience:
To see God's patient forbearance of many in like Sins, so rare particulars culled out to be ensamples. Confessedly wonderful is God's patience:
p-acp vvi n2 j n1 pp-f d p-acp j n2, av j n2-jn vvn av pc-acp vbi n2. av-vvn j vbz npg1 n1:
(7) part (DIV2)
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his tolerance great of many vessels of wrath prepared to destruction. Diuines giue reasons of it.
his tolerance great of many vessels of wrath prepared to destruction. Divines give Reasons of it.
po31 n1 j pp-f d n2 pp-f n1 vvn p-acp n1. n2-jn vvb n2 pp-f pn31.
(7) part (DIV2)
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Therefore, saith Austin some are here punished that we may know there is a prouidence taking notice of all;
Therefore, Says Austin Some Are Here punished that we may know there is a providence taking notice of all;
av, vvz np1 d vbr av vvn cst pns12 vmb vvi a-acp vbz dt n1 vvg n1 pp-f d;
(7) part (DIV2)
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Therefore not all, that we may beleeue there is a iudgement to come.
Therefore not all, that we may believe there is a judgement to come.
av xx d, cst pns12 vmb vvi a-acp vbz dt n1 pc-acp vvi.
(7) part (DIV2)
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And haue we not seene worst men become Parents of holiest Children? That Ahaz matchlesse for impietie, was father yet to good Hezekiah. And out of Ammon a reuolt from his fathers pietie issued Iosiah peerelesse for piety amongst the Kings of Israel and Iudah. Pregnancie after humane equitie respits the death of the most notorious amongst women. Iustice wisely considers;
And have we not seen worst men become Parents of Holiest Children? That Ahaz matchless for impiety, was father yet to good Hezekiah. And out of Ammon a revolt from his Father's piety issued Josiah peerless for piety among the Kings of Israel and Iudah. Pregnancy After humane equity respites the death of the most notorious among women. justice wisely considers;
cc vhb pns12 xx vvn js n2 vvb n2 pp-f js n2? cst np1 j p-acp n1, vbds n1 av p-acp j np1. cc av pp-f np1 dt vvi p-acp po31 ng1 n1 vvd np1 j p-acp n1 p-acp dt n2 pp-f np1 cc np1. n1 p-acp j n1 vvz dt n1 pp-f dt av-ds j p-acp n2. n1 av-j vvz;
(7) part (DIV2)
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it sauours much of iniurie to make the innocent Infant abortiue for the sinne of the mother;
it savours much of injury to make the innocent Infant abortive for the sin of the mother;
pn31 vvz d pp-f n1 pc-acp vvi dt j-jn n1 j p-acp dt n1 pp-f dt n1;
(7) part (DIV2)
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and hopefully presumes the childe may be instrument of good to the common-wealth, if mans forbearance on such occasions be thought sutable to Iustice;
and hopefully Presumest the child may be Instrument of good to the commonwealth, if men forbearance on such occasions be Thought suitable to justice;
cc av-j vv2 dt n1 vmb vbi n1 pp-f j p-acp dt n1, cs ng1 n1 p-acp d n2 vbb vvn j p-acp n1;
(7) part (DIV2)
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why not Gods much more, to like intentions.
why not God's much more, to like intentions.
q-crq xx n2 av-d av-dc, p-acp j n2.
(7) part (DIV2)
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3 There is an height and full measure of sinning whereto prouidence will haue miscreants ascend,
3 There is an height and full measure of sinning whereto providence will have miscreants ascend,
crd a-acp vbz dt n1 cc j n1 pp-f vvg c-crq n1 vmb vhi n2 vvi,
(7) part (DIV2)
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before the last vengeance sweepes them away;
before the last vengeance sweeps them away;
p-acp dt ord n1 vvz pno32 av;
(7) part (DIV2)
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fill vp the measure of your iniquitie, sayd our Sauiour to Iewes, that on you may come the bloud of Prophets, the wickednesse of Amorites is not yet full, therefore their vengeance hath foure hundred yeares respit.
fill up the measure of your iniquity, said our Saviour to Iewes, that on you may come the blood of prophets, the wickedness of amorites is not yet full, Therefore their vengeance hath foure hundred Years respite.
vvb a-acp dt n1 pp-f po22 n1, vvd po12 n1 p-acp np2, cst p-acp pn22 vmb vvi dt n1 pp-f n2, dt n1 pp-f np1 vbz xx av j, av po32 n1 vhz crd crd ng2 n1.
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Yet what if we say no man sinnes without his vengeance, there is inseparably accident to the transient act of sinne a threefold mischiefe. 1. Macula. 2. Reatus. 3. Poena. the staine, the guilt and the punishment properlie so called,
Yet what if we say no man Sins without his vengeance, there is inseparably accident to the Transient act of sin a threefold mischief. 1. Macula. 2. Rheatus. 3. Poena. the stain, the guilt and the punishment properly so called,
av q-crq cs pns12 vvb dx n1 n2 p-acp po31 n1, pc-acp vbz av-j n1 p-acp dt j n1 pp-f n1 dt j n1. crd np1. crd np1. crd fw-la. dt n1, dt n1 cc dt n1 av-j av vvn,
(7) part (DIV2)
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yet the staine and guilt haue in them penaltie. First, The soule is blemished, the eximious pulchritude thereof defiled.
yet the stain and guilt have in them penalty. First, The soul is blemished, the eximious pulchritude thereof defiled.
av dt n1 cc n1 vhb p-acp pno32 n1. ord, dt n1 vbz vvn, dt j n1 av vvn.
(7) part (DIV2)
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Secondly, Conscience trembles at the guilt and obligation to punishment before other extremities fall vpon the sense,
Secondly, Conscience trembles At the guilt and obligation to punishment before other extremities fallen upon the sense,
ord, n1 vvz p-acp dt n1 cc n1 p-acp n1 p-acp j-jn n2 vvb p-acp dt n1,
(7) part (DIV2)
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so that Plutarchs obseruation was as true as elegant:
so that Plutarchs observation was as true as elegant:
av cst npg1 n1 vbds a-acp j c-acp j:
(7) part (DIV2)
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As malefactours in the Roman Empire, had this as part of their punishment, to beare their Crosse to the place of execution,
As malefactors in the Roman Empire, had this as part of their punishment, to bear their Cross to the place of execution,
c-acp n2 p-acp dt njp n1, vhd d p-acp n1 pp-f po32 n1, pc-acp vvi po32 n1 p-acp dt n1 pp-f n1,
(7) part (DIV2)
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so beares euery sinner his Crosse, his torture, while he is but in viâ ad extremum supplicium.
so bears every sinner his Cross, his torture, while he is but in viâ ad extremum supplicium.
av vvz d n1 po31 n1, po31 n1, cs pns31 vbz cc-acp p-acp fw-la fw-la fw-la fw-la.
(7) part (DIV2)
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Lastly as in blessings promised to obedience God sometimes deales by way of exchange, so in punishments, exchanging bodily for spirituall:
Lastly as in blessings promised to Obedience God sometime deals by Way of exchange, so in punishments, exchanging bodily for spiritual:
ord p-acp p-acp n2 vvn p-acp n1 np1 av vvz p-acp n1 pp-f n1, av p-acp n2, vvg j p-acp j:
(7) part (DIV2)
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insteed of death, or famine or the sword, sends horrour of Conscience and astonishment of heart,
instead of death, or famine or the sword, sends horror of Conscience and astonishment of heart,
av pp-f n1, cc n1 cc dt n1, vvz n1 pp-f n1 cc n1 pp-f n1,
(7) part (DIV2)
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so that they become as Pashur terrors and no lesse then burthens to themselues:
so that they become as Pashur terrors and no less then burdens to themselves:
av cst pns32 vvb p-acp np1 n2 cc dx av-dc cs n2 p-acp px32:
(7) part (DIV2)
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or obstinacie of will, and hardnesse of heart that they may neuer repent but be eternally damned that had pleasure in vnrighteousnesse. But to the point.
or obstinacy of will, and hardness of heart that they may never Repent but be eternally damned that had pleasure in unrighteousness. But to the point.
cc n1 pp-f n1, cc n1 pp-f n1 cst pns32 vmb av-x vvi cc-acp vbb av-j vvn cst vhd n1 p-acp n1-u. cc-acp p-acp dt n1.
(7) part (DIV2)
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First the old saying is, what betides any one, may befall euery one. Let all sinners tremble at any sinners vengeance.
First the old saying is, what betides any one, may befall every one. Let all Sinners tremble At any Sinners vengeance.
ord dt j n-vvg vbz, q-crq vvz d pi, vmb vvi d pi. vvb d n2 vvb p-acp d ng1 n1.
(7) part (DIV2)
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It may be their fate that hath befallen another.
It may be their fate that hath befallen Another.
pn31 vmb vbi po32 n1 cst vhz vvn j-jn.
(7) part (DIV2)
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Secondly, the Argument well followes from a particular to the generalitie, where is like reason of all.
Secondly, the Argument well follows from a particular to the generality, where is like reason of all.
ord, dt n1 av vvz p-acp dt j p-acp dt n1, q-crq vbz j n1 pp-f d.
(7) part (DIV2)
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The cause of vengeance is alike in al;
The cause of vengeance is alike in all;
dt n1 pp-f n1 vbz av-j p-acp d;
(7) part (DIV2)
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And in such singulars, for the paritie of the sinne may well be expected equalitie of vengeance.
And in such singulars, for the parity of the sin may well be expected equality of vengeance.
cc p-acp d n2, p-acp dt n1 pp-f dt n1 vmb av vbi vvn n1 pp-f n1.
(7) part (DIV2)
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So farre therefore the inference is current.
So Far Therefore the Inference is current.
av av-j av dt n1 vbz j.
(7) part (DIV2)
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Yet its true ▪ her application is erroneous to the person of Iehu. Iehu is not as Zimri a subiect, but now an annoyn•ed King;
Yet its true ▪ her application is erroneous to the person of Iehu. Iehu is not as Zimri a Subject, but now an annoyn•ed King;
av po31 j ▪ po31 n1 vbz j p-acp dt n1 pp-f np1. np1 vbz xx p-acp np1 dt n-jn, cc-acp av dt j-vvn n1;
(7) part (DIV2)
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Gods selected minister to take vengeance of the house of Achab; comes with commission from the great Lawgiuer to this seeming breach of the generall precept:
God's selected minister to take vengeance of the house of Ahab; comes with commission from the great Lawgiver to this seeming breach of the general precept:
n2 vvn n1 pc-acp vvi n1 pp-f dt n1 pp-f np1; vvz p-acp n1 p-acp dt j n1 p-acp d j-vvg n1 pp-f dt j n1:
(7) part (DIV2)
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his fact is not as Zimries, treason, but obedience, in respect of the speciall warrant and command of God giuen vnto him.
his fact is not as Zimri's, treason, but Obedience, in respect of the special warrant and command of God given unto him.
po31 n1 vbz xx p-acp n2, n1, cc-acp n1, p-acp n1 pp-f dt j n1 cc n1 pp-f np1 vvn p-acp pno31.
(7) part (DIV2)
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Ly dispensations or exemptions in matters of this Nature? that is a question which popish spirits easily on any occasion apprehend;
Lie dispensations or exemptions in matters of this Nature? that is a question which popish spirits Easily on any occasion apprehend;
vvb n2 cc n2 p-acp n2 pp-f d n1? cst vbz dt n1 r-crq j n2 av-j p-acp d n1 vvi;
(7) part (DIV2)
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and are readie to inferre that as the great Lawgiuer to Ehud and Iehu; so his vice-gerent on earth may giue indulgence and dispensation in such moralities.
and Are ready to infer that as the great Lawgiver to Ehud and Iehu; so his vicegerent on earth may give indulgence and Dispensation in such moralities.
cc vbr j pc-acp vvi cst p-acp dt j n1 p-acp np1 cc np1; av po31 n1 p-acp n1 vmb vvi n1 cc n1 p-acp d n2.
(7) part (DIV2)
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Ans. It hath anciently bin questioned in Schooles whether morall precepts be dispensable by authoritie of God himselfe:Ans. It hath anciently been questioned in Schools whither moral Precepts be dispensable by Authority of God himself:
np1 pn31 vhz av-j vbn vvn p-acp n2 cs j n2 vbb j p-acp n1 pp-f np1 px31:
(7) part (DIV2)
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and was neuer but with cautionate distinction affirmed. But that man should dispense with Gods morall commandes hath rarely bin disputed;
and was never but with cautionate distinction affirmed. But that man should dispense with God's moral commands hath rarely been disputed;
cc vbds av-x cc-acp p-acp j n1 vvd. p-acp d n1 vmd vvi p-acp npg1 j n2 vhz av-j vbn vvn;
(7) part (DIV2)
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neuer till of late by any determined. The greatest flatterers of Popish pride and ambition anciently thus resolued.
never till of late by any determined. The greatest Flatterers of Popish pride and ambition anciently thus resolved.
av c-acp pp-f j p-acp d vvn. dt js n2 pp-f j n1 cc n1 av-jn av vvn.
(7) part (DIV2)
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Papa etsi sit super omne Ius purè positivum, yet is he not super Ius Naturae aut diuinum. Papa Though sit super omne Just purè positivum, yet is he not super Just Naturae Or Divine.
np1 fw-la fw-la fw-la fw-la np1 fw-la fw-la, av vbz pns31 xx fw-fr np1 fw-la fw-la fw-la.
(7) part (DIV2)
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The Pope though he be aboue all Law meerely positiue, yet is he at no hand superiour to the Law of God or Nature.
The Pope though he be above all Law merely positive, yet is he At no hand superior to the Law of God or Nature.
dt n1 c-acp pns31 vbb p-acp d n1 av-j j, av vbz pns31 p-acp dx n1 j-jn p-acp dt n1 pp-f np1 cc n1.
(7) part (DIV2)
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And iudge in your selues, first, can man loose Conscience where God hath bound it? secondly,
And judge in your selves, First, can man lose Conscience where God hath bound it? secondly,
cc vvb p-acp po22 n2, ord, vmb n1 vvi n1 c-crq np1 vhz vvn pn31? ord,
(7) part (DIV2)
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Or stands fraile man on euen termes with the Almighty to equall or affront him in Authoritie.
Or Stands frail man on even terms with the Almighty to equal or affront him in authority.
cc vvz j n1 p-acp j n2 p-acp dt j-jn p-acp j-jn cc vvi pno31 p-acp n1.
(7) part (DIV2)
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Where are these records extant wherin God hath conueied such Authoritie to man to legitimate what he hath condemned? Poore soules miserably infatuated they must needs be, that thinke Gods royalties, his peculiar prerogatiues communicable to his creature.
Where Are these records extant wherein God hath conveyed such authority to man to legitimate what he hath condemned? Poor Souls miserably infatuated they must needs be, that think God's royalties, his peculiar prerogatives communicable to his creature.
q-crq vbr d n2 j c-crq np1 vhz vvn d n1 p-acp n1 p-acp j r-crq pns31 vhz vvn? j n2 av-j vvn pns32 vmb av vbi, cst vvb ng1 n2, po31 j n2 j p-acp po31 n1.
(7) part (DIV2)
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Yeeld it for the present the truest Etymon of the Popes Epithete: Antichristus, quasi vice Christus:
Yield it for the present the Truest Etymon of the Popes Epithet: Antichrist, quasi vice Christus:
vvi pn31 p-acp dt j dt js n1 pp-f dt ng1 n1: np1, fw-la fw-la fw-la:
(7) part (DIV2)
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a vice-Christ, his vice-gerent and Vicar generall on earth: Receiues the surrogate by his substitution, power more then was congruent to the principall?
a vice-Christ, his vicegerent and Vicar general on earth: Receives the surrogate by his substitution, power more then was congruent to the principal?
dt np1, po31 n1 cc n1 j p-acp n1: vvz dt vvi p-acp po31 n1, n1 av-dc cs vbds j p-acp dt n-jn?
(7) part (DIV2)
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A threefold power of Christ their owne diuines obserue in this question.
A threefold power of christ their own Divines observe in this question.
dt j n1 pp-f np1 po32 d n2-jn vvb p-acp d n1.
(7) part (DIV2)
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First one diuine and eternall, belonging to our mediatour Iesus, as the sonne of God, God equall to his father.
First one divine and Eternal, belonging to our Mediator Iesus, as the son of God, God equal to his father.
ord pi j-jn cc j, vvg p-acp po12 n1 np1, c-acp dt n1 pp-f np1, np1 j-jn p-acp po31 n1.
(7) part (DIV2)
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Hereto belongs originally, the disposing of kingdomes; the making or antiquating of lawes; and dispensing with them.
Hereto belongs originally, the disposing of kingdoms; the making or antiquating of laws; and dispensing with them.
av vvz av-j, dt n-vvg pp-f n2; dt vvg cc vvg pp-f n2; cc vvg p-acp pno32.
(7) part (DIV2)
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Secondly, Another meerly spiritual, congruent to the man Christ, but as they speake to him as a man immortall and glorious now managed by himself without deputie at the right hand of his father.
Secondly, another merely spiritual, congruent to the man christ, but as they speak to him as a man immortal and glorious now managed by himself without deputy At the right hand of his father.
ord, j-jn av-j j, j p-acp dt n1 np1, cc-acp c-acp pns32 vvb p-acp pno31 p-acp dt n1 j cc j av vvn p-acp px31 p-acp n1 p-acp dt j-jn n1 pp-f po31 n1.
(7) part (DIV2)
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Thirdly, A third which he had and exercised by him as a mortall man in the dayes of his flesh.
Thirdly, A third which he had and exercised by him as a Mortal man in the days of his Flesh.
ord, dt ord r-crq pns31 vhd cc vvn p-acp pno31 p-acp dt j-jn n1 p-acp dt n2 pp-f po31 n1.
(7) part (DIV2)
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Wherin alone, as themselues confesse, the Pope may lay claime to his substitution, as being the only possible for meere man to manage.
Wherein alone, as themselves confess, the Pope may lay claim to his substitution, as being the only possible for mere man to manage.
c-crq av-j, c-acp px32 vvi, dt n1 vmb vvi n1 p-acp po31 n1, c-acp vbg dt j j p-acp j n1 pc-acp vvi.
(7) part (DIV2)
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See if euer our Sauiour admitted or exercised such Regalitie on earth: Assumed such dominion, power so eximious as to dispose of crownes, to translate Kingdomes:
See if ever our Saviour admitted or exercised such Regality on earth: Assumed such dominion, power so eximious as to dispose of crowns, to translate Kingdoms:
n1 cs av po12 n1 vvn cc vvn d n1 p-acp n1: vvn d n1, n1 av j c-acp pc-acp vvi pp-f n2, pc-acp vvi n2:
(7) part (DIV2)
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Authoritie so transcendent, as to cancell the lawes of God, or to Legitimate highest breaches of morall precepts.
authority so transcendent, as to cancel the laws of God, or to Legitimate highest Breaches of moral Precepts.
n1 av j, c-acp pc-acp vvi dt n2 pp-f np1, cc p-acp j av-js n2 pp-f j n2.
(7) part (DIV2)
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408
Heare him speaking to the first:
Hear him speaking to the First:
vvb pno31 vvg p-acp dt ord:
(7) part (DIV2)
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Oh homo quis me constituit Iudicem aut diuisorem inter vos? Man who hath made me a iudge or diuider betwixt you? And to Pilate his profession is;
O homo quis me Constituted judge Or diuisorem inter vos? Man who hath made me a judge or divider betwixt you? And to Pilate his profession is;
uh fw-la fw-la pno11 n1 fw-la fw-la fw-la fw-la fw-fr? n1 r-crq vhz vvn pno11 dt n1 cc n1 p-acp pn22? cc p-acp np1 po31 n1 vbz;
(7) part (DIV2)
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His kingdome is not of this world. To the second; he came not to destroy the law, but to fulfill it.
His Kingdom is not of this world. To the second; he Come not to destroy the law, but to fulfil it.
po31 n1 vbz xx pp-f d n1. p-acp dt ord; pns31 vvd xx pc-acp vvi dt n1, cc-acp pc-acp vvi pn31.
(7) part (DIV2)
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See his next successours as thy are stiled, the Apostles;
See his next Successors as thy Are styled, the Apostles;
vvb po31 ord n2 p-acp po21 vbr vvd, dt n2;
(7) part (DIV2)
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euer medled they with such altitudes of Temporalitie? Assumed they such Authoritie? Stetisse lego Apostolos judicandos; sedisse iudicantes non lego, Erit illud, non fuit;
ever meddled they with such altitudes of Temporality? Assumed they such authority? Stetisse lego Apostles judicandos; sedisse iudicantes non lego, Erit illud, non fuit;
av vvd pns32 p-acp d n2 pp-f n1? vvn pns32 d n1? n1 fw-la fw-la fw-la; n1 fw-la fw-la fw-la, fw-la fw-la, fw-la fw-la;
(7) part (DIV2)
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sayd Bernard elegantly to Pope Eugenius interposing himselfe as Iudge in ciuill contentions; that the Apostles stood to be iudged I read;
said Bernard elegantly to Pope Eugenius interposing himself as Judge in civil contentions; that the Apostles stood to be judged I read;
vvd np1 av-j p-acp n1 np1 vvg px31 p-acp n1 p-acp j n2; cst dt n2 vvd pc-acp vbi vvn pns11 vvb;
(7) part (DIV2)
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that they sate as Iudges I read not.
that they sat as Judges I read not.
cst pns32 vvd p-acp n2 pns11 vvb xx.
(7) part (DIV2)
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415
That shalbe their glorie in the Regeneration, to sit on Thrones iudging the twelue tribes of Israel.
That shall their glory in the Regeneration, to fit on Thrones judging the twelue tribes of Israel.
cst vmb po32 n1 p-acp dt n1, pc-acp vvi p-acp n2 vvg dt crd n2 pp-f np1.
(7) part (DIV2)
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Such magnificence they aspired to none in the dayes of their mortalitie.
Such magnificence they aspired to none in the days of their mortality.
d n1 pns32 vvd p-acp pix p-acp dt n2 pp-f po32 n1.
(7) part (DIV2)
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Only to the Bishop of Rome, to that seruus seruorum Dei, belongs equalitie of power with God himselfe:
Only to the Bishop of Rome, to that seruus seruorum Dei, belongs equality of power with God himself:
j p-acp dt n1 pp-f np1, p-acp d fw-la fw-la fw-la, vvz n1 pp-f n1 p-acp np1 px31:
(7) part (DIV2)
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As, God so may he authorize violations of morall precepts and dispense euen with the lawes of God,
As, God so may he authorise violations of moral Precepts and dispense even with the laws of God,
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As God to Iehu to slay Iehoram, to Ehud to slay Eglon, so this Deus Deorum giue indulgence to subiects to murther their Naturall princes.
As God to Iehu to slay Jehoram, to Ehud to slay Eglon, so this Deus Gods give indulgence to Subjects to murder their Natural Princes.
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But enough of that Arrogancie no lesse then Luciferian: we returne to Iezabel her mis application.
But enough of that Arrogancy no less then Luciferian: we return to Jezebel her miss application.
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Here must be acknowledged the mistake and errour of Iezabel, her mis-application to the person of Iehu. Iehu is not,
Here must be acknowledged the mistake and error of Jezebel, her misapplication to the person of Iehu. Iehu is not,
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as Zimri, led with priuate ambition, but comes with Authority from God to destroy Iehoram, and his Brethren.
as Zimri, led with private ambition, but comes with authority from God to destroy Jehoram, and his Brothers.
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To him therefore impertinently is that example of Gods vengeance. Howbeit, after her hypothesis, her obseruation and caution is good;
To him Therefore impertinently is that Exampl of God's vengeance. Howbeit, After her hypothesis, her observation and caution is good;
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supposing Iehu as Zimri a trayterous conspiratour against his master, Zimries vengeance should haue bin Iehu his warning.
supposing Iehu as Zimri a traitorous conspirator against his master, Zimri's vengeance should have been Iehu his warning.
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Sure it is, Gods vengeances are exemplarie; And should be warnings to all, to flie like sinnes, least they tast like vengeance.
Sure it is, God's vengeances Are exemplary; And should be Warnings to all, to fly like Sins, lest they taste like vengeance.
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So Saint Paul hauing to Corinthians reckoned vp a catalogue of Israelites sinnes, and related their vengeance, admonisheth, that they came to them as ensamples,
So Saint Paul having to Corinthians reckoned up a catalogue of Israelites Sins, and related their vengeance, Admonisheth, that they Come to them as ensamples,
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and were written for our warning on whom the ends of the world are come.
and were written for our warning on whom the ends of the world Are come.
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So Saint Peter mentioning the fall of Angels, the fearefull ouerthrow of Sodome and Gomorrah, and the deluge brought vpon the old world, closeth that they were set forth as Ensamples.
So Saint Peter mentioning the fallen of Angels, the fearful overthrow of Sodom and Gomorrah, and the deluge brought upon the old world, closeth that they were Set forth as Ensamples.
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Thus haue Saints holily vsed their meditation. Nehemiah obseruing Sabbathes polluted in Ierusalem, thus to the Rulers.
Thus have Saints holily used their meditation. Nehemiah observing Sabbaths polluted in Ierusalem, thus to the Rulers.
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Did not our fathers thus, and all this wrath came vpon vs? In another particular:
Did not our Father's thus, and all this wrath Come upon us? In Another particular:
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fell not Salomon by this meanes, though beloued of his God?
fell not Solomon by this means, though Beloved of his God?
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The Ambassadours from the Congregation, to the Rubenites, Gadites and halfe Tribe of Manasseh, erecting an Altar not for sacrifice as was supposed,
The ambassadors from the Congregation, to the Reubenites, Gadites and half Tribe of Manasses, erecting an Altar not for sacrifice as was supposed,
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but for memoriall, yet in suspicion of such euill, would thus deterre them.
but for memorial, yet in suspicion of such evil, would thus deter them.
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Is the iniquitie of Peor too little from which we are not clensed vnto this day, that you must returne also from following the Lord? why am I long.
Is the iniquity of Peor too little from which we Are not cleansed unto this day, that you must return also from following the Lord? why am I long.
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First, Gods Iustice we know to be impartiall, with God there is no respect of Persons.
First, God's justice we know to be impartial, with God there is no respect of Persons.
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Secondly, And they must looke to partake in the plagues that partake in the sinnes of Babylon.
Secondly, And they must look to partake in the plagues that partake in the Sins of Babylon.
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I can wish on this occasion as Moses, Oh that Gods people were wise: so wise as to thinke euerie sinners vengeance exemplarie;
I can wish on this occasion as Moses, O that God's people were wise: so wise as to think every Sinners vengeance exemplary;
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and to make it their warning how they fall by example of like disobedience.
and to make it their warning how they fallen by Exampl of like disobedience.
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Prouidence neuer so slept but it hath affoorded to all ages spectacles of Gods wrath, examples of his vengeance vpon the children of disobedience.
Providence never so slept but it hath afforded to all ages spectacles of God's wrath, Examples of his vengeance upon the children of disobedience.
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Drunkards how many haue we seene after Salomons threatening, cloathed with rags: Adulterers filled with rottennesse;
Drunkards how many have we seen After Solomon's threatening, clothed with rags: Adulterers filled with rottenness;
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brought to a morsell of bread: louers of pastime & sporting brought to pouertie.
brought to a morsel of bred: lovers of pastime & sporting brought to poverty.
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Honourable families ruined by harbouring Popish superstition, exposed to Gods wrath by oppression of the poore, by their excesse of Ryot, and luxurious intemperance.
Honourable families ruined by harbouring Popish Superstition, exposed to God's wrath by oppression of the poor, by their excess of Riot, and luxurious intemperance.
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Yet who when he sees this, feares and learnes to doe no more presumptuously? And rather thinkes not as the Hypocrites in Isai. Though a Plague run ouer all, it shall not come nigh him? And is not readie to conceit some singular specialtie in their degree and measure of sinning whom vengeance hath so ouertaken?
Yet who when he sees this, fears and learns to do no more presumptuously? And rather thinks not as the Hypocrites in Isaiah Though a Plague run over all, it shall not come High him? And is not ready to conceit Some singular specialty in their degree and measure of sinning whom vengeance hath so overtaken?
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To speake to the particular in hand:
To speak to the particular in hand:
pc-acp vvi p-acp dt j p-acp n1:
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how frequent haue bin examples of Gods vengeance vpon bloudie traitours? Who hath euer knowne bloudie traitour to haue dyed a dry death? Had Zimri peace that slew his Master? Had Gowrie peace that attempted to slay his Master? Went those incendiaries of the Powder-treason without bloud to their Graues? I had almost sayd to their Hell.
how frequent have been Examples of God's vengeance upon bloody Traitors? Who hath ever known bloody traitor to have died a dry death? Had Zimri peace that slew his Master? Had Gowrie peace that attempted to slay his Master? Went those incendiaries of the Powder treason without blood to their Graves? I had almost said to their Hell.
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Search records diuine, humane, and say who euer prospered that but dipped his finger in the bloud of the Lords annoynted.
Search records divine, humane, and say who ever prospered that but dipped his finger in the blood of the lords anointed.
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It is very remarkeable in this sinne more then in many;
It is very remarkable in this sin more then in many;
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Though vengeance hath passed ouer other sinners, yet seldome missed it the head of a bloudy traitour.
Though vengeance hath passed over other Sinners, yet seldom missed it the head of a bloody traitor.
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Blasphemers and Atheists we haue seene liuing and dying without any visible vengeance: Murtherers some to haue gone to their Graues in peace:
Blasphemers and Atheists we have seen living and dying without any visible vengeance: Murderers Some to have gone to their Graves in peace:
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Bloudy traytors few or none that haue escaped the hand of God, or sword of the Magistrate.
Bloody Traitors few or none that have escaped the hand of God, or sword of the Magistrate.
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Yea singular specialties there are many obseruable in their vengeance: Many dying in the fact, in the heat of pursuing their ambitious and trayterous designes:
Yea singular specialties there Are many observable in their vengeance: Many dying in the fact, in the heat of pursuing their ambitious and traitorous designs:
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so died Zeba the sonne of Bichri: so Absolon in the heat of his parricidious ambition, partly by the hand of God, partly by the sword of Ioab. Oh Absolon my sonne, my sonne Abs•lon would God I had dyed for thee, sayth Dauid considering the likely issues of such death so inflicted.
so died Zeba the son of Bichri: so Absalom in the heat of his parricidious ambition, partly by the hand of God, partly by the sword of Ioab. O Absalom my son, my son Abs•lon would God I had died for thee, say David considering the likely issues of such death so inflicted.
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What meanes lamen ation so comfortlesse and immoderate in Dauid ouer an vngratious Absolon. We erre in S. Austines Iudgement,
What means lamen ation so comfortless and immoderate in David over an ungracious Absalom. We err in S. Austine's Judgement,
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if we thinke Dauid so Rachel-like weeped for losse of his Childe though deare vnto him.
if we think David so Rachel-like Wept for loss of his Child though deer unto him.
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(7) part (DIV2)
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Non orbitatem doluit saith S. Austin: It was not his own orbitie which Dauid so lamentablie bewayled,Non orbitatem doluit Says S. Austin: It was not his own orbitie which David so lamentably bewailed,
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but seeing into what torments a soule so impiously adulterous, so vnnaturally trayterous and parricidious, especially so cut off by the hand of God, should now in all likelyhoods be plunged.
but seeing into what torments a soul so impiously adulterous, so unnaturally traitorous and parricidious, especially so Cut off by the hand of God, should now in all likelihoods be plunged.
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And surely whateuer our groundlesse Charitie may conceit, they are miserable deaths that seize on sinners in the heat of their sinnes.
And surely whatever our groundless Charity may conceit, they Are miserable death's that seize on Sinners in the heat of their Sins.
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Yea see in Zimries vengeance something more to be trembled at. God giues him vp to become his owne deaths man.
Yea see in Zimri's vengeance something more to be trembled At. God gives him up to become his own death's man.
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Neither was that Zimri his fate only, thus dyed the traytour Iudas, thus Achitophel, thus Abimelech; Thus some of trayterous designes in our owne remembrance.
Neither was that Zimri his fate only, thus died the traitor Iudas, thus Ahithophel, thus Abimelech; Thus Some of traitorous designs in our own remembrance.
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(7) part (DIV2)
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It is sayd indeed God may haue mercie inter pontem & fontem, betwixt the Bridge and the Brooke.
It is said indeed God may have mercy inter pontem & fontem, betwixt the Bridge and the Brook.
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I limit not Gods mercie to times.
I limit not God's mercy to times.
pns11 vvb xx npg1 n1 p-acp n2.
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Howbeit S. Austine long since determined of the fayrest pretenses brought for selfe-murther, they cannot all excuse it from being mortall sinne.
Howbeit S. Augustine long since determined of the Fairest pretences brought for self-murder, they cannot all excuse it from being Mortal sin.
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But when a man from his Cradle nuzled in Popish superstition, proceedes at last to a sinne so haynous as is murther of Princes,
But when a man from his Cradle nuzzled in Popish Superstition, proceeds At last to a sin so heinous as is murder of Princes,
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and makes close of his owne life in selfe-murther, my charitie cannot be so charitable as to hope of that mans saluation.
and makes close of his own life in self-murder, my charity cannot be so charitable as to hope of that men salvation.
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Such haue bin the issues of many traytours. They befell them as ensamples for our Caution and warning.
Such have been the issues of many Traitors. They befell them as ensamples for our Caution and warning.
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Yet when may we hope for more loyaltie from seduced amongst Papists. A Hydra of treason there seemes to be amongst them;
Yet when may we hope for more loyalty from seduced among Papists. A Hydra of treason there seems to be among them;
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after so many hands of bloudy traytours cut off, spring vp new continually of like trayterous braines;
After so many hands of bloody Traitors Cut off, spring up new continually of like traitorous brains;
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God grant our too much indulgence multiply not that seed of the wicked amongst vs. Truly sayd S. Iohn of that wine of Popish fornication, it is vinum inebrians, wine that makes drunke.
God grant our too much indulgence multiply not that seed of the wicked among us Truly said S. John of that wine of Popish fornication, it is vinum inebrians, wine that makes drunk.
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It is not vinum but venenum and toxicum; so intoxicates, so infatuates it vnto madnesse those that drinke deepe of the dreg thereof;
It is not vinum but venenum and toxicum; so intoxicate, so infatuates it unto madness those that drink deep of the dreg thereof;
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If there be any of that heresie which here me this day, I aduise them not to slight the notice of such vengeances,
If there be any of that heresy which Here me this day, I advise them not to slight the notice of such vengeances,
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and pray God for them they may be their Caution.
and pray God for them they may be their Caution.
cc vvb np1 p-acp pno32 pns32 vmb vbi po32 n1.
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To others hitherto of more loyall disposition may it serue to increase abhorrence from sinnes so monstrous.
To Others hitherto of more loyal disposition may it serve to increase abhorrence from Sins so monstrous.
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Euen for our warning is such vengeance inflicted;
Eve for our warning is such vengeance inflicted;
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And should increase detestation of sins, from which conscience by light of nature or Grace is most abhorrent.
And should increase detestation of Sins, from which conscience by Light of nature or Grace is most abhorrent.
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How dyed Zimri, how Iudas, how Achitophel? Their owne hands made passage for their soules into hellish torments,
How died Zimri, how Iudas, how Ahithophel? Their own hands made passage for their Souls into hellish torments,
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as the deuill once complained before their time. How dyed Absolon, how Zebah the sonne of Bichri, how Gowrie, how the incendiary traytours.
as the Devil once complained before their time. How died Absalom, how Zebah the son of Bichri, how Gowrie, how the incendiary Traitors.
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All by the hand of the Magistrate, most in the heat of their sinne. Thus they perished to become our warnings.
All by the hand of the Magistrate, most in the heat of their sin. Thus they perished to become our Warnings.
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Sic perierunt. And I pray as Deborah and so conclude: Sic pereant inimici tui Domine. Sic perierunt. And I pray as Deborah and so conclude: Sic pereant Inimici tui Domine.
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So let all thine enemies perish O Lord, but let them that loue thee, let thine annoynted be as the Sunne when he riseth in his might.
So let all thine enemies perish Oh Lord, but let them that love thee, let thine anointed be as the Sun when he Riseth in his might.
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Binde vp his soule in the bundle of life.
Bind up his soul in the bundle of life.
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Strike through the Loynes of them that rise vp against him, that hate him, that they neuer rise vp againe.
Strike through the Loins of them that rise up against him, that hate him, that they never rise up again.
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Heare vs O Lord and answer vs;
Hear us O Lord and answer us;
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for thy Names sake, for thy Christ his sake in whom we know thou art well pleased.
for thy Names sake, for thy christ his sake in whom we know thou art well pleased.
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To whom with thee O father and thy blessed Spirit, for all thy mercies for thy gracious protection and deliuerances of our King and State, be ascribed and giuen of vs and of thy whole Church, All Prayses, Power, Maiestie, Dominion and thankesgiuing, henceforth and for euer Amen. Deo Gloria.
To whom with thee Oh father and thy blessed Spirit, for all thy Mercies for thy gracious protection and Deliverances of our King and State, be ascribed and given of us and of thy Whole Church, All Praises, Power, Majesty, Dominion and thanksgiving, henceforth and for ever Amen. God Gloria.
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HEB. 9.27.28. And as it is appointed vnto all men once to dye, and then comes the iudgement:HEBREW. 9.27.28. And as it is appointed unto all men once to die, and then comes the judgement:
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So Christ was once offered to take away the sinnes of many, and vnto them that looke for him, shall he appeare the second time without sinne vnto Saluation. THe Context lyes thus.
So christ was once offered to take away the Sins of many, and unto them that look for him, shall he appear the second time without sin unto Salvation. THe Context lies thus.
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The Apostle to shew the excellency of Christ the high Priest of the new Testament aboue the high Priest of the old Law, hath entred a large comparison betwixt them:
The Apostle to show the excellency of christ the high Priest of the new Testament above the high Priest of the old Law, hath entered a large comparison betwixt them:
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the cheife things wherein they are compared are three. First, the Sanctuary, whereinto they entred. Secondly the matter which they offered. Thirdly, the number of offerings.
the chief things wherein they Are compared Are three. First, the Sanctuary, whereinto they entered. Secondly the matter which they offered. Thirdly, the number of offerings.
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The Leuiticall high Priest entred into a Sanctuary made with handes; Christ into heauen it selfe figured by that Sanctuary:
The Levitical high Priest entered into a Sanctuary made with hands; christ into heaven it self figured by that Sanctuary:
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the high Priest offered the bloud of beasts; Christ his owne blood for a price of redemption:
the high Priest offered the blood of beasts; christ his own blood for a price of redemption:
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the Leuiticall high Priest offered often, because his Sacrifices were imperfect;
the Levitical high Priest offered often, Because his Sacrifices were imperfect;
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Christ but once, because by that one oblation he hath perfected for euer them that be sanctified:
christ but once, Because by that one oblation he hath perfected for ever them that be sanctified:
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therefore is he a more excellent high Priest.
Therefore is he a more excellent high Priest.
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Now this last point of his once offering is farther illustrated by a comparison of likes in the text now read; the summe whereof is this;
Now this last point of his once offering is farther illustrated by a comparison of likes in the text now read; the sum whereof is this;
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that as by Gods ordinance men dye but once; so by the same appointment of God was Christ but once offered.
that as by God's Ordinance men die but once; so by the same appointment of God was christ but once offered.
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The parts of the text, as of all other plenary comparisons are two, a Protasis (.i.) the first part of the similitude which is brought to illustrate:
The parts of the text, as of all other plenary comparisons Are two, a Protasis (i) the First part of the similitude which is brought to illustrate:
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An Apodosis (.i.) the second part which is illustrated.
an Apodosis (i) the second part which is illustrated.
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In the Protasis vers. 27. there are these foure things obserueable (for touching the Apodosis ver. 28. time will not suffer to speake) first, the ground or Cause of Death; Gods appoyntment.
In the Protasis vers. 27. there Are these foure things observable (for touching the Apodosis ver. 28. time will not suffer to speak) First, the ground or Cause of Death; God's appointment.
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Secondly, the subiect of death, Man; Thirdly, the Number of dyings, once. Fourthly, the Consequent of death; after that comes the iudgement. It is appoynted.
Secondly, the Subject of death, Man; Thirdly, the Number of dyings, once. Fourthly, the Consequent of death; After that comes the judgement. It is appointed.
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So hath Gods hand, and ordinance a speciall stroke in our death: Our Sauiour Matth. 10.29.
So hath God's hand, and Ordinance a special stroke in our death: Our Saviour Matthew 10.29.
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testifieth of Sparrowes, that not one of them falls to the ground by the hand of the fowler,
Testifieth of Sparrows, that not one of them falls to the ground by the hand of the Fowler,
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but by Gods prouidence and speciall appointment;
but by God's providence and special appointment;
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how much lesse a man more worth then many Sparrowes? And that place is knowne Mans dayes are determined, and the number of his moneths is with God;
how much less a man more worth then many Sparrows? And that place is known men days Are determined, and the number of his months is with God;
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he hath set him his boundes which he cannot passe. he hath Set him his bounds which he cannot pass.
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More proofe needes not amongst vs Christians that haue learnt to acknowledge a speciall prouidence of God, extending it selfe to euery action, and accident of mans life.
More proof needs not among us Christians that have learned to acknowledge a special providence of God, extending it self to every actium, and accident of men life.
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And here first are controlled two heathenish opinions of men bearing the face of Christians.
And Here First Are controlled two Heathenish opinions of men bearing the face of Christians.
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The first is of them, that impute this, and such like euents to the disposition of fortune the Idoll of the heathen.
The First is of them, that impute this, and such like events to the disposition of fortune the Idol of the heathen.
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An heathenish and Bruitish conceit ouer burning all grounds of patience, faith, piety and religion.
an Heathenish and Brutish conceit over burning all grounds of patience, faith, piety and Religion.
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For Confutation, that one place touching that which we call chance medly in death abundantly sufficeth, If a man goe to the wood with his neighbour to hew wood, his hand strikes with the Axe to cut downe the tree;
For Confutation, that one place touching that which we call chance medley in death abundantly Suffices, If a man go to the wood with his neighbour to hew wood, his hand strikes with the Axe to Cut down the tree;
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the head flies from the helue, and smites his neighbour that he dieth:
the head flies from the helve, and smites his neighbour that he Dieth:
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I the Lord (saith God) haue offered that man into the hand of the slayer;
I the Lord (Says God) have offered that man into the hand of the slayer;
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what can be more casuall in respect of the meanes, and yet hath Gods prouidence a stroke therein.
what can be more casual in respect of the means, and yet hath God's providence a stroke therein.
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A second error is of those, that haue lift vp nature, and naturall causes in this kind, to shoulder out Gods prouidence from all working in the death of men.
A second error is of those, that have lift up nature, and natural Causes in this kind, to shoulder out God's providence from all working in the death of men.
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And these giue vnto God no more but a generall influence into second causes; supposing them to worke according to that order set in them in the first Creation.
And these give unto God no more but a general influence into second Causes; supposing them to work according to that order Set in them in the First Creation.
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And these men in death violent or naturall acknowledge no speciall worke of God ordering and disposing second causes to their euents:
And these men in death violent or natural acknowledge no special work of God ordering and disposing second Causes to their events:
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but impute all to distemper of body wherby diseases are brought vpon vs, which of themselues worke the dissolution of the body.
but impute all to distemper of body whereby diseases Are brought upon us, which of themselves work the dissolution of the body.
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But see we what the Scripture teacheth, It is The Lord that smites with consumptions, and agues, and burning feuers:
But see we what the Scripture Teaches, It is The Lord that smites with consumptions, and Fevers, and burning fevers:
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and the Lord stroke Dauids child with sicknesse;
and the Lord stroke David child with sickness;
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that though it be true, our death is wrought by these as meanes, yet Gods hand hath the chiefe stroke in these immissions.
that though it be true, our death is wrought by these as means, yet God's hand hath the chief stroke in these immissions.
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And hereof it is, that we see many dye in their full strength, their breastes full of Milke,
And hereof it is, that we see many die in their full strength, their breasts full of Milk,
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and their bones full of Marrow, as Iob 21.23.24. without bodily diseases; some also visited with deadly sicknesses, as Hezekiah, and yet recouered:
and their bones full of Marrow, as Job 21.23.24. without bodily diseases; Some also visited with deadly Sicknesses, as Hezekiah, and yet recovered:
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the Lord would teach vs heereby, that sickenesses and bodily diseases are but his arbitrary instruments, which he vseth or not vseth at his owne pleasure, to bring his purpose to passe.
the Lord would teach us hereby, that Sicknesses and bodily diseases Are but his arbitrary Instruments, which he uses or not uses At his own pleasure, to bring his purpose to pass.
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To Conclude, let this euer be holden as a principall by all Christians, that howsoeuer our death is ordinarily brought vpon vs by sicknesse, decay of nature,
To Conclude, let this ever be held as a principal by all Christians, that howsoever our death is ordinarily brought upon us by sickness, decay of nature,
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or other inferiour meanes, yet are they all swayed and ordered not onely by a generall influence,
or other inferior means, yet Are they all swayed and ordered not only by a general influence,
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but euen by a speciall ordinance, and appointment of God; these being but his instruments whereby he bringes his appointments to their accomplishment.
but even by a special Ordinance, and appointment of God; these being but his Instruments whereby he brings his appointments to their accomplishment.
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Secondly, this doctrine must be vnto vs all an argument of patience and Contentment, whensoeuer God shall by death depriue vs of friendes how nearely soeuer ioyned vnto vs;
Secondly, this Doctrine must be unto us all an argument of patience and Contentment, whensoever God shall by death deprive us of Friends how nearly soever joined unto us;
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as at this time God hath taken from some a bountifull Master, from some a kind friend, from the Country a Magistrate, from vs all a Christian brother;
as At this time God hath taken from Some a bountiful Master, from Some a kind friend, from the Country a Magistrate, from us all a Christian brother;
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our duty is with patience to submit to this appointment, and good pleasure of our God, considering that in their death the will and ordinance of God is accomplished.
our duty is with patience to submit to this appointment, and good pleasure of our God, considering that in their death the will and Ordinance of God is accomplished.
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I know that in such Cases naturall affections will shew themselues:
I know that in such Cases natural affections will show themselves:
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Neither are they simply to be blamed, hauing so good warrant from the will of God, instinct of Nature, practise of Christ, and his Saints.
Neither Are they simply to be blamed, having so good warrant from the will of God, instinct of Nature, practice of christ, and his Saints.
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It is sayd of our Sauiour that seeing the lamentation of the people ouer Lazarus, himselfe had his share in weeping.
It is said of our Saviour that seeing the lamentation of the people over Lazarus, himself had his share in weeping.
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And of Abraham it is written that hee mourned for Sara her death:
And of Abraham it is written that he mourned for Sarah her death:
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and of Ioseph that he kept a seuen dayes solemne lamentation for his father Iacob. And it was a senselesse errour of the Storckes grounded vpon their heathenish fate, that a wise man should not suffer himselfe to be mooued with any accident, though neuer so lamentable.
and of Ioseph that he kept a seuen days solemn lamentation for his father Iacob. And it was a senseless error of the Storckes grounded upon their Heathenish fate, that a wise man should not suffer himself to be moved with any accident, though never so lamentable.
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The Apostle was otherwise minded where he reckons this same Stoicall indolence amongst the vices accompanying a reprobate mind.
The Apostle was otherwise minded where he reckons this same Stoical indolence among the vices accompanying a Reprobate mind.
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And surely if there be any of vs found so stockish, as whom losses of this nature moue not to mourning, I say not as Paul, he sheweth himselfe gracelesse,
And surely if there be any of us found so stockish, as whom losses of this nature move not to mourning, I say not as Paul, he shows himself graceless,
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but which is more, almost vnnaturall.
but which is more, almost unnatural.
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And for this gentleman deceased, not to presse particulars vpon Children, I feare too much giuing the raines to sorrow,
And for this gentleman deceased, not to press particulars upon Children, I Fear too much giving the reins to sorrow,
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when we shall consider the care he hath euer shewed of the Countries good in affayres of Common-wealth;
when we shall Consider the care he hath ever showed of the Countries good in affairs of Commonwealth;
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how speedy in dispatch of businesses of the Kingdome, methinkes wee should not choose but bewaile the losse of so prouident a guide,
how speedy in dispatch of businesses of the Kingdom, methinks we should not choose but bewail the loss of so provident a guide,
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as members in the body are touched especially with losse of their chiefest fellow members. Yet this withall let vs all remember;
as members in the body Are touched especially with loss of their chiefest fellow members. Yet this withal let us all Remember;
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as well they that are nearest touched, as those that are farther of wounded, that Christian sorrow must in such cases haue a double aspect;
as well they that Are nearest touched, as those that Are farther of wounded, that Christian sorrow must in such cases have a double aspect;
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one cast on our losse, the other lift vp to Gods appointment.
one cast on our loss, the other lift up to God's appointment.
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When wee looke on our losse, he shall bee an vnnaturall child, that cannot bewaile, the losse of so kind a father;
When we look on our loss, he shall be an unnatural child, that cannot bewail, the loss of so kind a father;
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an vnworthy member of the state that laments not the fall of such rulers in the Country;
an unworthy member of the state that laments not the fallen of such Rulers in the Country;
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But yet if we shall looke vp to him whose hand hath swayed these things,
But yet if we shall look up to him whose hand hath swayed these things,
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and by whose appointment death hath seazed on him, me thinkes again we should a little bridle affections,
and by whose appointment death hath seized on him, me thinks again we should a little bridle affections,
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lest they carry vs to impatience, and discontentment at this worke of God.
lest they carry us to impatience, and discontentment At this work of God.
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It is said of Dauid 2. Sam. 12. that when God had stricken the child, which Vriahs wife bare him, with sickenesse;
It is said of David 2. Sam. 12. that when God had stricken the child, which Uriah's wife bore him, with sickness;
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he fasted and prayed, and wept and would not be comforted.
he fasted and prayed, and wept and would not be comforted.
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For thus he apprehended that prediction of Nathan as implying the condition ordinary in such threatenings;
For thus he apprehended that prediction of Nathan as implying the condition ordinary in such threatenings;
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for who can tell (saith he) whether God will haue mercy on the child that he may liue.
for who can tell (Says he) whither God will have mercy on the child that he may live.
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But when he saw the euidence of Gods will, and resolute determination, he left off mourning, and went to praise God.
But when he saw the evidence of God's will, and resolute determination, he left off mourning, and went to praise God.
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Beloued, we now see Gods determinate appointment in this Gentleman; it shall be our duty patiently to submit to his most holy, and iust dispositions,
beloved, we now see God's determinate appointment in this Gentleman; it shall be our duty patiently to submit to his most holy, and just dispositions,
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and take we heed lest loosing the bridle to naturall affections, they carry vs not beyond all bounds of right, reason and religion.
and take we heed lest losing the bridle to natural affections, they carry us not beyond all bounds of right, reason and Religion.
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What saith th' Apostle I would not haue you ignorant as concerning them that sleepe, to sorrow as men without hope: as if he had sayd:
What Says the Apostle I would not have you ignorant as Concerning them that sleep, to sorrow as men without hope: as if he had said:
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Immoderate lamentations are fitter for Heathens, that know no life but this, then for Christians that expect a ioyfull resurrection.
Immoderate lamentations Are fitter for heathens, that know no life but this, then for Christians that expect a joyful resurrection.
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It is noted of the Egyptians that they mourned for Iacobs death 70 daies; of Ioseph, that he lamented him seuen dayes onely:
It is noted of the egyptians that they mourned for Iacobs death 70 days; of Ioseph, that he lamented him seuen days only:
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some man perhaps will thinke Ioseph scarce naturally affected that so soone ended his mourning, when the Egyptians, strangers to him, so long drew on their lamentation.
Some man perhaps will think Ioseph scarce naturally affected that so soon ended his mourning, when the egyptians, Strangers to him, so long drew on their lamentation.
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But behold the difference betwixt a hopelesse heathen, and a beleeuing Christian: The Egyptians mourne vnmeasureably, as thinking death to be a destruction of all things;
But behold the difference betwixt a hopeless heathen, and a believing Christian: The egyptians mourn vnmeasureably, as thinking death to be a destruction of all things;
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Ioseph as a Christian, hopefully expecting the promise of Resurrection.Ioseph as a Christian, hopefully expecting the promise of Resurrection.
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And let vs that haue cause to expect a comfortable resurrection of this Christian Gentleman, labour by considering Gods holy appointment to moderate our priuate griefes,
And let us that have cause to expect a comfortable resurrection of this Christian Gentleman, labour by considering God's holy appointment to moderate our private griefs,
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and quietly to rest in Gods holy determinations. Yet let me a little farther presse this point of patience:
and quietly to rest in God's holy determinations. Yet let me a little farther press this point of patience:
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I say not onely that we should moderate our griefes; but euen vpon this ground, because God hath appoynted, practise patience.
I say not only that we should moderate our griefs; but even upon this ground, Because God hath appointed, practise patience.
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There is a kind of patience euen in people, that are heathenish; it is grounded commonly vpon the ineuitable necessity of such like euents:
There is a kind of patience even in people, that Are Heathenish; it is grounded commonly upon the inevitable necessity of such like events:
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Such a kind of patience or stupidity rather was that of Stoicks, death was necessary; life not reuocable; therfore vaine are all lamentations.
Such a kind of patience or stupidity rather was that of Stoics, death was necessary; life not revocable; Therefore vain Are all lamentations.
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And such a like patience so grounded you shall see in our people. Well, there is no remedy; we are borne to dye; sorrow will not helpe it:
And such a like patience so grounded you shall see in our people. Well, there is no remedy; we Are born to die; sorrow will not help it:
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a good plausible ground for patience in Reason.
a good plausible ground for patience in Reason.
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But know we, religious patience hath another ground Psal. 39. I was dumbe (saith Dauid) and opened not my mouth:
But know we, religious patience hath Another ground Psalm 39. I was dumb (Says David) and opened not my Mouth:
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why? because thou O Lord didst it. why? Because thou Oh Lord didst it.
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This is Christian patience, to moderate our affections vpon this ground, because we know it is the Lord that doth it;
This is Christian patience, to moderate our affections upon this ground, Because we know it is the Lord that does it;
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and death of friends betides vs by Gods appointment. It is appoynted to all men once to dye.
and death of Friends betides us by God's appointment. It is appointed to all men once to die.
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There are sundry other vses inferred by Gods spirit vpon this doctrine, that God hath appointed our death.
There Are sundry other uses inferred by God's Spirit upon this Doctrine, that God hath appointed our death.
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Iob hauing at large treated of this point, thus inferres for his owne vse:Job having At large treated of this point, thus infers for his own use:
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seeing God hath numbered my dayes, and determined the number of my moneths, decreed my death and dissolution;
seeing God hath numbered my days, and determined the number of my months, decreed my death and dissolution;
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Therefore all the dayes of mine appoynted time will I waite vntill my change shall come:
Therefore all the days of mine appointed time will I wait until my change shall come:
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his meaning is, that his whole life should be nothing but a Continuall meditation of death.
his meaning is, that his Whole life should be nothing but a Continual meditation of death.
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Our people haue taken vp an euill by word;
Our people have taken up an evil by word;
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when they will expresse their vtter and extreme forgetfulnesse of a thing not thought of, they vse this comparison:
when they will express their utter and extreme forgetfulness of a thing not Thought of, they use this comparison:
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I thought as little of it, as of my dying day.
I Thought as little of it, as of my dying day.
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Alas, and is that dying day of all things least thought of? Haue we not euery day spectacles of our Mortalitie? and carrie we not in our bosomes the principles of our dissolution? how comes it to passe then, that the day of death should be of all things least thought of,
Alas, and is that dying day of all things least Thought of? Have we not every day spectacles of our Mortality? and carry we not in our bosoms the principles of our dissolution? how comes it to pass then, that the day of death should be of all things least Thought of,
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and farthest out of remembrance? and yet it is too true, as appeares by those long hopes wee promise to our selues.
and farthest out of remembrance? and yet it is too true, as appears by those long hope's we promise to our selves.
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Almost no man so old, or so diseased but hee thinkes hee may draw on one yeare longer.
Almost no man so old, or so diseased but he thinks he may draw on one year longer.
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A dangerous dreame as euer Sathan could send vpon men, taking away all care of preparation,
A dangerous dream as ever Sathan could send upon men, taking away all care of preparation,
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and opening a gappe to all dissolutenesse of life, and Conuersation: take we heed of it.
and opening a gap to all dissoluteness of life, and Conversation: take we heed of it.
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I might also hence inferre as our Sauiour doth that while the day lasts wee should worke the workes of God,
I might also hence infer as our Saviour does that while the day lasts we should work the works of God,
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because there comes a night when as no man can worke.
Because there comes a night when as no man can work.
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He alludes to the C••tome and vse of men as Dauid hath expressed it in the Psalme, the sunne ariseth, &c. Man goeth out to his worke,
He alludes to the C••tome and use of men as David hath expressed it in the Psalm, the sun arises, etc. Man Goes out to his work,
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and to his labour vntill the Euening;
and to his labour until the Evening;
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at night when darkenesse hath couered all things, he retires him to his rest, because he wants day light to direct him in working.
At night when darkness hath covered all things, he retires him to his rest, Because he Wants day Light to Direct him in working.
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So is the terme of euery mans n•turall life;
So is the term of every men n•turall life;
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God hath giuen it to the sons of Men, that therein they should worke things pleasing vnto God.
God hath given it to the Sons of Men, that therein they should work things pleasing unto God.
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Whiles this day lasteth, worke we the workes of God.
While this day lasteth, work we the works of God.
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There comes a night vpon vs, that couers all with darkenesse, and leaues no time for men to worke in:
There comes a night upon us, that covers all with darkness, and leaves no time for men to work in:
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Therefore sayd the Apostle, while we haue time let vs do good; and Salomon, whatsoeuer thine hand shall find to do, do it with all thy power;
Therefore said the Apostle, while we have time let us do good; and Solomon, whatsoever thine hand shall find to do, do it with all thy power;
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for there is neither worke, nor inuention, nor knowledge, nor wisdome in the graue whither thou goest.
for there is neither work, nor invention, nor knowledge, nor Wisdom in the graven whither thou goest.
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Proceede we to the second thing; the subiect of death; (Men (i.) all men.
Proceed we to the second thing; the Subject of death; (Men (i.) all men.
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If any shall obiect that Enoch and Elias were translated that they should not see death;
If any shall Object that Enoch and Elias were translated that they should not see death;
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and that Gods Children suruiuing at the day of iudgement shall not sleepe, but shall be changed. 1. Thes. 4. Let him consider first, that Extraordinaria non euertunt regulam; a few extraordinary instances impeach not the course of generall ordinances.
and that God's Children surviving At the day of judgement shall not sleep, but shall be changed. 1. Thebes 4. Let him Consider First, that Extraordinaria non euertunt regulam; a few extraordinary instances impeach not the course of general ordinances.
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And howsoeuer the suruiuers at the last day shall not suffer death as it is a seperation of the soule and the body,
And howsoever the survivers At the last day shall not suffer death as it is a separation of the soul and the body,
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yet as it puts an end to this animall life, they may be sayd after a sort to dye;
yet as it puts an end to this animal life, they may be said After a sort to die;
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at least this change is vnto them insteed of death;
At least this change is unto them instead of death;
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or lastly, the Apostle here speakes of the ordinary course as it is now stablished amongst men by the appointment of God.
or lastly, the Apostle Here speaks of the ordinary course as it is now established among men by the appointment of God.
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Now mankind in Scripture are all ranged into these two ranckes; Elect and Reprobate, Beleeuers and Vnbeleeuers;
Now mankind in Scripture Are all ranged into these two ranks; Elect and Reprobate, Believers and Unbelievers;
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And of both sorts it is true that the Apostle here speakes; it is appoynted vnto them all once to dye.
And of both sorts it is true that the Apostle Here speaks; it is appointed unto them all once to die.
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Now because it may seeme strange, that Gods Children freed by Christ from the wh••e curse of the Law, should yet be subiect to a necessity of dying, it shall not be amisse a little to enquire the reasons of this Gods ordinance in respect of his Children.
Now Because it may seem strange, that God's Children freed by christ from the wh••e curse of the Law, should yet be Subject to a necessity of dying, it shall not be amiss a little to inquire the Reasons of this God's Ordinance in respect of his Children.
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Papists as appeares in all their tracts of Purgatory, vsually thus explaine it;
Papists as appears in all their tracts of Purgatory, usually thus explain it;
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that Gods Children must therefore dye, because by Christ they are freed from none but eternall punishments due for their sinnes.
that God's Children must Therefore die, Because by christ they Are freed from none but Eternal punishments due for their Sins.
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As for temporall iudgements, as sicknesses, Death &c. They still remaine vnto vs in the nature of punishments;
As for temporal Judgments, as Sicknesses, Death etc. They still remain unto us in the nature of punishments;
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by suffering whereof we must expiate our veniall sinnes, as they terme them:
by suffering whereof we must expiate our venial Sins, as they term them:
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And therfore it is their constant Doctrine, that Christ hath satisfied for none but sinnes mortall;
And Therefore it is their constant Doctrine, that christ hath satisfied for none but Sins Mortal;
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freed vs from no punishment but Euerlasting;
freed us from no punishment but Everlasting;
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there is a remainder of satisfaction left for vs, whereby Gods iustice and wrath must by vs be appeased.
there is a remainder of satisfaction left for us, whereby God's Justice and wrath must by us be appeased.
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Now the Apostle hath taught vs that Christ hath redeemed vs from the Curse of the Law (i.) from the whole Curse due for our sinnes.
Now the Apostle hath taught us that christ hath redeemed us from the Curse of the Law (i.) from the Whole Curse due for our Sins.
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And who can read Deut. 28. but he must acknowledge bodily sufferinges to be a part of our Curse.
And who can read Deuteronomy 28. but he must acknowledge bodily sufferings to be a part of our Curse.
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Isay teacheth Chap, 53. that the Chastisement of our peace was laid vpon Christ; (i.) the Chastisement whereby our peace,Saiah Teaches Chap, 53. that the Chastisement of our peace was laid upon christ; (i.) the Chastisement whereby our peace,
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and reconcilement with God was perfectly wrought.
and reconcilement with God was perfectly wrought.
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And the Apostle affirmes that Christ by his one offering of himselfe hath perfected foreuer them that be Sanctified.
And the Apostle affirms that christ by his one offering of himself hath perfected forever them that be Sanctified.
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Yea take wee but euen Popish concessions in this kinde: they grant that Christ hath deliuered vs perfectly from the guilt of our sinnes.
Yea take we but even Popish concessions in this kind: they grant that christ hath Delivered us perfectly from the guilt of our Sins.
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Now the guilt is nothing but a Consequent of sinne, wherby we stand in account as sinners,
Now the guilt is nothing but a Consequent of sin, whereby we stand in account as Sinners,
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and are liable to punishment for our offences. Now then;
and Are liable to punishment for our offences. Now then;
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hath Christ perfectly freed vs from the guilt of our sinnes? then stand we as innocent in the sight of God,
hath christ perfectly freed us from the guilt of our Sins? then stand we as innocent in the sighed of God,
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and are reputed of God for Christes sake, as if wee had neuer commited our sinnes,
and Are reputed of God for Christ's sake, as if we had never committed our Sins,
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therefore also are freed from subiection vnto punishment:
Therefore also Are freed from subjection unto punishment:
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For shall wee say the Lord punisheth a man guiltlesse? farre be it from the iust God to punish the guiltlesse as the guilty, the guilt is remoued, therefore all punishment.
For shall we say the Lord Punisheth a man guiltless? Far be it from the just God to Punish the guiltless as the guilty, the guilt is removed, Therefore all punishment.
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But wee see these temporall paines and death it selfe remaines to Gods Children after iustification?
But we see these temporal pains and death it self remains to God's Children After justification?
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It is true, the things remaine the same for substance, but their habit, vse, condition is altered:
It is true, the things remain the same for substance, but their habit, use, condition is altered:
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They remaine not in the nature of punishments properly so called; for they tend not to satisfaction of Iustice;
They remain not in the nature of punishments properly so called; for they tend not to satisfaction of justice;
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nor as parts of the Curse; from which Christ hath freed vs;
nor as parts of the Curse; from which christ hath freed us;
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but temporall paines remaine as preuentions, as admonitions, as restrainements, as instructions, as nurturings, as reducements, as abatements of Corruption.
but temporal pains remain as preventions, as admonitions, as restrainements, as instructions, as nurturings, as reducements, as abatements of Corruption.
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Death not as the wages of sinne to Gods Children, nor as a part of the Curse;
Death not as the wages of sin to God's Children, nor as a part of the Curse;
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but as the period of misery, and a gate into heauenly happinesse.
but as the Period of misery, and a gate into heavenly happiness.
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But leauing them, let vs see for what ends the Lord hath appointed death for his owne Children.
But leaving them, let us see for what ends the Lord hath appointed death for his own Children.
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One is, the abolishing of the reliques of sinne, that euen after regeneration sticke in vs. By a wonderfull wisedome God hath ordained, that during the dwelling of the soule in the body, there shall be also a dwelling of sinne in our mortall body, partly to exercise vs by resisting the assaults thereof, partly to shew vs from how great a bondage Christ hath deliuered vs:
One is, the abolishing of the Relics of sin, that even After regeneration stick in us By a wonderful Wisdom God hath ordained, that during the Dwelling of the soul in the body, there shall be also a Dwelling of sin in our Mortal body, partly to exercise us by resisting the assaults thereof, partly to show us from how great a bondage christ hath Delivered us:
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But by death hee puts an end to sinne in respect of all practice and inhabitation.
But by death he puts an end to sin in respect of all practice and inhabitation.
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Through enuy of the deuill sinne entred into the world, and death by sinne: Through the wisedome of God death puts an end to sinning.
Through envy of the Devil sin entered into the world, and death by sin: Through the Wisdom of God death puts an end to sinning.
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And this is one end of this appointment of God. A second is, to put an end to the sensible miseries of this life;
And this is one end of this appointment of God. A second is, to put an end to the sensible misery's of this life;
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for as there continues a remanent of the old Adam, euen after grace; so some portion of afflictions still remaynes to Gods Children;
for as there continues a remanent of the old Adam, even After grace; so Some portion of afflictions still remains to God's Children;
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not as Papists teach, for satisfaction;
not as Papists teach, for satisfaction;
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but partly to giue vs a taste of those miseries, from which Christ hath freed vs, partly to tame and subdue Corruption, partly to conforme to the Image of Christ;
but partly to give us a taste of those misery's, from which christ hath freed us, partly to tame and subdue Corruption, partly to conform to the Image of christ;
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Now death brings an end to all sensible euills.
Now death brings an end to all sensible evils.
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And for this cause also hath God prouided death as a remedy, lest too long endurance of euills, should ouercome our patience.
And for this cause also hath God provided death as a remedy, lest too long endurance of evils, should overcome our patience.
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Thirdly, that the soule might be admitted into the presence of God; which made Paul desire to be dissolued;
Thirdly, that the soul might be admitted into the presence of God; which made Paul desire to be dissolved;
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because he knew his soule should persently be admitted into the presence of Christ.
Because he knew his soul should persently be admitted into the presence of christ.
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Now seeing God for these good ends hath ordained the death of his Saints, methinkes it should teach vs contentment at least,
Now seeing God for these good ends hath ordained the death of his Saints, methinks it should teach us contentment At least,
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if not reioycing in the death of all those that dye in the Lord.
if not rejoicing in the death of all those that die in the Lord.
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And surely if any man haue knowne and felt the misery of subiection vnto his sinnes;
And surely if any man have known and felt the misery of subjection unto his Sins;
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the strong rebellion of Corruption against grace; I doubt not but hee is thus minded, that in that respect;
the strong rebellion of Corruption against grace; I doubt not but he is thus minded, that in that respect;
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he would change conditions with the meanest of Gods Saints that haue dyed in the Lord.
he would change conditions with the Meanest of God's Saints that have died in the Lord.
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And therefore well is it with the dead; they rest from their labours; their workes follow them;
And Therefore well is it with the dead; they rest from their labours; their works follow them;
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and which is not the least blessing, they are freed from the miserable bondage to Corruption.
and which is not the least blessing, they Are freed from the miserable bondage to Corruption.
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Now as touching the wicked, the Reason of their dying is; because death is to them a part of the Curse due to their sinnes:
Now as touching the wicked, the Reason of their dying is; Because death is to them a part of the Curse due to their Sins:
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and there must be an end put to their pleasures in sinning, & a bringing of their soules to those vnsufferable torments God hath prouided for impenitent sinners.
and there must be an end put to their pleasures in sinning, & a bringing of their Souls to those unsufferable torments God hath provided for impenitent Sinners.
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And therefore I wonder not, if as the wise man speaketh, the very remembrance of death bee bitter vnto them:
And Therefore I wonder not, if as the wise man speaks, the very remembrance of death be bitter unto them:
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it is their iudgement, their Curse, the end of reioycing, the very suburbes and gate that leades into Hell.
it is their judgement, their Curse, the end of rejoicing, the very suburbs and gate that leads into Hell.
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See we now the last thing (.i.) the consequent of death. After that comes the iudgement.
See we now the last thing (i) the consequent of death. After that comes the judgement.
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I hope I shall not need to vse many words amongst vs Christians to euidence this truth being so plentifully taught in Scripture, consented vnto by the Heathen, testified by our conscience, euidenced by particular iudgements.
I hope I shall not need to use many words among us Christians to evidence this truth being so plentifully taught in Scripture, consented unto by the Heathen, testified by our conscience, evidenced by particular Judgments.
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The Scriptures are plentifull in this point; how often occurre these and the like sayings!
The Scriptures Are plentiful in this point; how often occurre these and the like sayings!
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God shall bring euery worke vnto iudgement, with euery secret thing whether it be good or euill.
God shall bring every work unto judgement, with every secret thing whither it be good or evil.
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We must all appeare before the iudgement seate of Christ, that euery one may receiue the things he hath done in his body,
We must all appear before the judgement seat of christ, that every one may receive the things he hath done in his body,
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whether they be good or euill. The Heathen had their tribunall after death; and Aeacus, Minos and Rhadamanthus, presidents of proceedings therein.
whither they be good or evil. The Heathen had their tribunal After death; and Aeacus, Minos and Rhadamanthus, Presidents of proceedings therein.
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Yea aske but the Conscience of the vilest Athiest, it will be a thousand witnesses of this truth;
Yea ask but the Conscience of the Vilest Atheist, it will be a thousand Witnesses of this truth;
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how often are they filled with vnspeakeable horrours especially in death? wherefore? but because they know there is a iudgement that followes it.
how often Are they filled with unspeakable horrors especially in death? Wherefore? but Because they know there is a judgement that follows it.
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See but particular iudgements, which are as praludia iudicij vniuersalis: the ouerthrow of Sodom; the deluge of the old world;
See but particular Judgments, which Are as praludia iudicij Universalis: the overthrow of Sodom; the deluge of the old world;
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particular iudgements on particular persons, what else doe they testifie but a iudgement to come? some sinnes are here punished that wee might know there is a prouidence,
particular Judgments on particular Persons, what Else do they testify but a judgement to come? Some Sins Are Here punished that we might know there is a providence,
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and a iudge that takes notice; not all here punished that wee might expect a greater iudgement to come.
and a judge that Takes notice; not all Here punished that we might expect a greater judgement to come.
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Yea that very Confusion of things as they terme it, which some haue brought as an argument to ouerthrow both prouidence and iudgement;
Yea that very Confusion of things as they term it, which Some have brought as an argument to overthrow both providence and judgement;
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(viz) the present prosperity of the wicked, and the afflicted estate of Gods Children;(videlicet) the present Prosperity of the wicked, and the afflicted estate of God's Children;
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it is argument sufficient in Pauls diuinity to proue a iudgement to come, The present persecutions of Gods children are an euident Demonstration of a iudgement, to come;
it is argument sufficient in Paul's divinity to prove a judgement to come, The present persecutions of God's children Are an evident Demonstration of a judgement, to come;
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and Salomon before him, in his suruiew of vanities, I saw, sayth he, a place of iudgement,
and Solomon before him, in his surview of vanities, I saw, say he, a place of judgement,
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and •oe there was wickednesse, a place of Iustice, and behold iniquity: what inferres he? therefore no prouidence? therfore no iudgement to come? Nay;
and •oe there was wickedness, a place of justice, and behold iniquity: what infers he? Therefore no providence? Therefore no judgement to come? Nay;
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but the contrary, I sayd in my heart, surely God will iudge the iust and vniust;
but the contrary, I said in my heart, surely God will judge the just and unjust;
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for a time there is for euery purpose and for euery worke. See we a little what this iudgement importes. Iudgement implies three things.
for a time there is for every purpose and for every work. See we a little what this judgement imports. Judgement Implies three things.
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First, Examination, and withall discouerie of euery mans workes, whether they be good or euill;
First, Examination, and withal discovery of every men works, whither they be good or evil;
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then come your close and secret adulteries, then your priuie and coloured bribery, then your hypocrisie,
then come your close and secret adulteries, then your privy and coloured bribery, then your hypocrisy,
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then your euery euill worke to be scanned and examined. The bookes are opened;
then your every evil work to be scanned and examined. The books Are opened;
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first, of Gods remembrance, wherein are registred euery of our sinnes, euen to an idle word;
First, of God's remembrance, wherein Are registered every of our Sins, even to an idle word;
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secondly, of our owne Conscience, which serues to bring in records against vs of all our vngodly deedes which wee haue vngodlily committed.
secondly, of our own Conscience, which serves to bring in records against us of all our ungodly Deeds which we have ungodlily committed.
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Secondly, After Examination followes sentence giuing.
Secondly, After Examination follows sentence giving.
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First, of Absolution to Gods Children, howsoeuer here laden with reproaches and scandals, condemned for Hypocrites.
First, of Absolution to God's Children, howsoever Here laden with Reproaches and scandals, condemned for Hypocrites.
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The Lord shall then euidence by fruites of faith, that sure their faith was vnfained.
The Lord shall then evidence by fruits of faith, that sure their faith was unfeigned.
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Secondly of Condemnation vpon the wicked, here blearing the eyes of men with I know not what pretenses of their good hearts and good faith to God.
Secondly of Condemnation upon the wicked, Here blearing the eyes of men with I know not what pretences of their good hearts and good faith to God.
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The Lord shall then make their madnesse and dissembling knowne to all men by lacke of true Good workes to grace their pretended faith with all. Math. 25.35.42.
The Lord shall then make their madness and dissembling known to all men by lack of true Good works to grace their pretended faith with all. Math. 25.35.42.
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Thirdly, After sentence follows Execution (.i.) A happie admission of Gods Children into possession of the kingdome prepared by the father, purchased by Christ Iesus.
Thirdly, After sentence follows Execution (i) A happy admission of God's Children into possession of the Kingdom prepared by the father, purchased by christ Iesus.
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Secondly, A heauy and vncomfortable dismission of all impenitent and incorrigible sinners into that lake that burnes with fire and Brimestone before the throne of God for euer and euer.
Secondly, A heavy and uncomfortable dismission of all impenitent and incorrigible Sinners into that lake that burns with fire and Brimstone before the throne of God for ever and ever.
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Now Brethren, I could wish in applying of this doctrine I had a measure of the Apostles spirit, that I might with it pierce into the Consciences of vs all. Now Brothers, I could wish in applying of this Doctrine I had a measure of the Apostles Spirit, that I might with it pierce into the Consciences of us all.
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S. Paul hauing breifly mentioned this doctrine of last iudgement, thus sayth, that by this terror he perswaded men.
S. Paul having briefly mentioned this Doctrine of last judgement, thus say, that by this terror he persuaded men.
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And surely if this terror perswade not to repentance, I know not what will.
And surely if this terror persuade not to Repentance, I know not what will.
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The same Apostle treating of Iustice and temperance and iudgement to come before Foelix an Heathen, made him tremble and quake euery ioynt of him for feare of that iudge, whom by bribery and whoredome he had offended.
The same Apostle treating of justice and temperance and judgement to come before Felix an Heathen, made him tremble and quake every joint of him for Fear of that judge, whom by bribery and whoredom he had offended.
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But we are fallen into the times S. Peter speakes of, wherein the doctrine of iudgement is holden a fable,
But we Are fallen into the times S. Peter speaks of, wherein the Doctrine of judgement is held a fable,
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and nothing but a meere policy to keepe fooles in awe.
and nothing but a mere policy to keep Fools in awe.
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The wicked Iewes vpon denuntiation of a particular iudgement are brought in thus speaking, Come, say they, let vs eate and drinke;
The wicked Iewes upon denunciation of a particular judgement Are brought in thus speaking, Come, say they, let us eat and drink;
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for to morrow by the Prophets fabling, we must dye. Must you dye? Ah wretch!
for to morrow by the prophets fabling, we must die. Must you die? Ah wretch!
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And what followes death? After death comes Iudgement: and if thou haue any grace in thee;
And what follows death? After death comes Judgement: and if thou have any grace in thee;
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the very mention of it will make thee tremble. Salomon hauing to deale with such like desperate scoffers, thus rebuketh their Godlesse practise:
the very mention of it will make thee tremble. Solomon having to deal with such like desperate scoffers, thus Rebuketh their Godless practice:
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Goe to young man, if you must needes haue your swinge, on, reioyce and let thy heart cheare thee in the dayes of thy youth, walke in the wayes of thy heart, and in the sight of thine owne eyes;
Go to young man, if you must needs have your swinge, on, rejoice and let thy heart cheer thee in the days of thy youth, walk in the ways of thy heart, and in the sighed of thine own eyes;
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But know, God for all these things will bring thee to iudgement.
But know, God for all these things will bring thee to judgement.
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It is not a permission, but an ironicall sharp and reprehension, vrged by a seuere denunciation of a iudgement to come.
It is not a permission, but an ironical sharp and reprehension, urged by a severe denunciation of a judgement to come.
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As if I should now say to an vniust bribing Magistrate, if any such amongst vs, goe to, seeing thou hast sold thy selfe to work wickednesse ▪ eate vp the flesh of the people;
As if I should now say to an unjust bribing Magistrate, if any such among us, go to, seeing thou hast sold thy self to work wickedness ▪ eat up the Flesh of the people;
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flea of their skins, break their bones, chop them in pieces as meate for the pot,
flay of their skins, break their bones, chop them in Pieces as meat for the pot,
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as Micah speaks oppresse the fatherlesse, and let not the cause of the widow come before you;
as micah speaks oppress the fatherless, and let not the cause of the widow come before you;
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say with shame enough bring bribes, fill your houses with extortion:
say with shame enough bring Bribes, fill your houses with extortion:
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But know, it is appoynted to all men once to dye, & then comes the iudgement.
But know, it is appointed to all men once to die, & then comes the judgement.
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At that day thou shalt find, that a little of Samuels good Conscience;
At that day thou shalt find, that a little of Samuels good Conscience;
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whose oxe haue I taken, whose Asse haue I taken, whom haue I done wrong vnto; whose ox have I taken, whose Ass have I taken, whom have I done wrong unto;
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or of whom haue I taken a bribe to blinde mine eyes withall? will doe thee more steed,
or of whom have I taken a bribe to blind mine eyes withal? will do thee more steed,
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then all the treasures of wickednesse, wherewith thou hast filled thine house.
then all the treasures of wickedness, wherewith thou hast filled thine house.
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As if I should say to the Cormorants of the Country, build you houses in desolate places, ioyne house to house, land to land, Country to Country, till the poore can haue no dwelling amongst vs:
As if I should say to the Cormorants of the Country, built you houses in desolate places, join house to house, land to land, Country to Country, till the poor can have no Dwelling among us:
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But know, that for all these things God will bring thee to iudgement:
But know, that for all these things God will bring thee to judgement:
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And then thou wilt wish as Ieremie that thou hadst had in the wildernesse a cottage of a wayfaring man, rather then all these sumptuous buildings and large possessions,
And then thou wilt wish as Ieremie that thou Hadst had in the Wilderness a cottage of a wayfaring man, rather then all these sumptuous buildings and large possessions,
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while the stone shall cry out of the wall, and the beame out of the timber shall answer it, woe vnto him that buildeth a Towne with blood,
while the stone shall cry out of the wall, and the beam out of the timber shall answer it, woe unto him that builds a Town with blood,
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and erecteth a City with iniquity. As if I should say to our scraping mercilesse Vsurers;
and erecteth a city with iniquity. As if I should say to our scraping merciless Usurers;
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shut vp your bowells of compassion, and cause the eyes of the needy to fayle by vaine expectation of your releife;
shut up your bowels of compassion, and cause the eyes of the needy to fail by vain expectation of your relief;
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grinde the faces of the poore; buy them for siluer, yea for old shooes; liue vpon the sweate of others mens faces.
grind the faces of the poor; buy them for silver, yea for old shoes; live upon the sweat of Others men's faces.
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But know that for all these things God will bring thee to iudgement;
But know that for all these things God will bring thee to judgement;
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and then thou shalt find one penny giuen in compassion of thy brothers want, will afford more comfort,
and then thou shalt find one penny given in compassion of thy Brother's want, will afford more Comfort,
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then all the huge masses of siluer and gold, that by vsury thou hast heaped together.
then all the huge masses of silver and gold, that by Usury thou hast heaped together.
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As if I should say to our drunken tospots, powre in strong drinke, drinke and be drunken, spend your patrimonies at the Ale;
As if I should say to our drunken tosspots, pour in strong drink, drink and be drunken, spend your patrimonies At the Ale;
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But know, that for all these things God will bring you to iudgement. As if I should say to a beastly Whoremoger;
But know, that for all these things God will bring you to judgement. As if I should say to a beastly Whoremoger;
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fill thine eyes with adultery, and thy bones with rottennesse; take thy pleasure in dalliance, and fill thee with lust: But know;
fill thine eyes with adultery, and thy bones with rottenness; take thy pleasure in dalliance, and fill thee with lust: But know;
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that, whoremongers and adulterers God will Iudge. Heb. 13.4. As if I should say to our blasphemous swearers; go to;
that, whoremongers and Adulterers God will Judge. Hebrew 13.4. As if I should say to our blasphemous swearers; go to;
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seeing you haue taught your tongues to speake blasphemies, sweare the Puritane out of his Coate,
seeing you have taught your tongues to speak Blasphemies, swear the Puritan out of his Coat,
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& thy selfe out of Gods kingdome; but know; it is appoynted to all men once to dye, and then comes the iudgement.
& thy self out of God's Kingdom; but know; it is appointed to all men once to die, and then comes the judgement.
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Beloued in Christ Iesus, I know not how these things moue you;
beloved in christ Iesus, I know not how these things move you;
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but if there be any care of our soules me thinkes they should worke in vs a care to depart from euill;
but if there be any care of our Souls me thinks they should work in us a care to depart from evil;
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that we may be found worthy to stand before Christ at his comming. And surely if S. Paul• admonition vpon this ground moue not to amendement;
that we may be found worthy to stand before christ At his coming. And surely if S. Paul• admonition upon this ground move not to amendment;
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I see not what can remaine for vs, but a fearefull expectation of iudgement, and violent fire to deuoure vs. The Lord for his Christs sake giue vs all grace on whom his name is called to depart from iniquity;
I see not what can remain for us, but a fearful expectation of judgement, and violent fire to devour us The Lord for his Christ sake give us all grace on whom his name is called to depart from iniquity;
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that seeing he hath appointed a day, wherin he will iudge the world in righteousnesse by that man,
that seeing he hath appointed a day, wherein he will judge the world in righteousness by that man,
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euen Iesus, whom he hath appointed, we may all be admonished in euery place to repent,
even Iesus, whom he hath appointed, we may all be admonished in every place to Repent,
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and escape those vnsufferable torments, that he hath prouided for vnbeleeuers; in that lake of fire that burnes for euer before the Throne of God.
and escape those unsufferable torments, that he hath provided for unbelievers; in that lake of fire that burns for ever before the Throne of God.
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To the same God, the Father, Son, holy Ghost, three persons, one true, inuisible, immortal and only wise God be all honour and glory for euer and euer Amen FINIS.
To the same God, the Father, Son, holy Ghost, three Persons, one true, invisible, immortal and only wise God be all honour and glory for ever and ever Amen FINIS.
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