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THE SINFVLL MANS SEARCH. IOB. 8.5.6.7. 5. If thou wilt earlie seeke vnto God, and pray to the Almightie.
THE SINFUL MANS SEARCH. JOB. 8.5.6.7. 5. If thou wilt early seek unto God, and pray to the Almighty.
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6. If thou be pure and vpright: then surelie hee will awake vnto thee, and make the habitations of thy righteousnes prosperous.6. If thou be pure and upright: then surely he will awake unto thee, and make the habitations of thy righteousness prosperous.
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7. And though thy beginning be but smal: yet thy latter end shall greatlie encrease.7. And though thy beginning be but small: yet thy latter end shall greatly increase.
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IN a sick and euill affected bodie (dearely beloued) we vsuallie see preparatiues ministred, that the maladies may bee made more fit and pliable, to receiue wholesome medicines.
IN a sick and evil affected body (dearly Beloved) we usually see preparatives ministered, that the maladies may be made more fit and pliable, to receive wholesome medicines.
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The like, yea and greater regarde ought wee to haue of our solues, which being not crasie onelie,
The like, yea and greater regard ought we to have of our solves, which being not crazy only,
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or lightlie affected with sinne, but sick euen vnto death:
or lightly affected with sin, but sick even unto death:
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had neede to be prepared with threats and exhortations, comforts and consolations, one way or other, that they may bee made fit not to receiue the preparatiue,
had need to be prepared with Treats and exhortations, comforts and consolations, one Way or other, that they may be made fit not to receive the preparative,
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but the perfection of happie saluation.
but the perfection of happy salvation.
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And for this cause haue I made choise of this part of Scripture, as of a light to shine vnto vs in darkenesse, a direction to our steps,
And for this cause have I made choice of this part of Scripture, as of a Light to shine unto us in darkness, a direction to our steps,
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and a Lanthorne to our pathes; while we wander through the boistrous waues of this wicked world.
and a Lanthorn to our paths; while we wander through the boisterous waves of this wicked world.
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The Text is plaine, and obiect to euerie mans capacitie, naturallie budding into blossomes: The first containing our dutie which wee are to performe towards God:
The Text is plain, and Object to every men capacity, naturally budding into blossoms: The First containing our duty which we Are to perform towards God:
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The second, Gods promises, if we performe this dutie. Our dutie towards God is implied in these three conditions.
The second, God's promises, if we perform this duty. Our duty towards God is implied in these three conditions.
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First, If thou wilt earlie seeke vnto God. Secondlie, If thou wilt pray vnto the Almightie.
First, If thou wilt early seek unto God. Secondly, If thou wilt pray unto the Almighty.
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Thirdlie, If thou be pure and vpright : so that the whole consisteth on these three points.
Thirdly, If thou be pure and upright: so that the Whole Consisteth on these three points.
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First, what it is that God requireth, namelie, a diligent and speedie searche in these words: If thou wilt seeke earlie.
First, what it is that God requires, namely, a diligent and speedy search in these words: If thou wilt seek early.
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Secondlie, how thy search is to be made in praier, in these words. If thou wilt pray to the Almightie.
Secondly, how thy search is to be made in prayer, in these words. If thou wilt pray to the Almighty.
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Thirdlie, what effect these thinges ought to worke in vs, a puritie and sinceritie of life, in these words:
Thirdly, what Effect these things ought to work in us, a purity and sincerity of life, in these words:
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If thou bee pure and vpright. If thou be pure and upright.
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As our dutie towards God consisteth in three points, so Gods blessings towards vs, is also threefold answerable to the same. First for seeking, hee promiseth; he will awake vnto thee.
As our duty towards God Consisteth in three points, so God's blessings towards us, is also threefold answerable to the same. First for seeking, he promises; he will awake unto thee.
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Secondlie, for praying vnto him, hee will make the habitations of thy righteousnes prosperous. Thirdly, for being pure and vpright, hee will make thy latter end encrease exceedinglie:
Secondly, for praying unto him, he will make the habitations of thy righteousness prosperous. Thirdly, for being pure and upright, he will make thy latter end increase exceedingly:
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yea, though thy beginning be but small.
yea, though thy beginning be but small.
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First therfore concerning the search, it is a worke both in desire and labour to bee ioyned to God.
First Therefore Concerning the search, it is a work both in desire and labour to be joined to God.
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In the Psalme this standeth for the burthen of the song: They called vpon the Lord in the time of their trouble and he deliuered them.
In the Psalm this Stands for the burden of the song: They called upon the Lord in the time of their trouble and he Delivered them.
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It is but Aske and haue, seeke and finde, knock and it shall be opened vnto you.
It is but Ask and have, seek and find, knock and it shall be opened unto you.
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Sauing that heere these things are to bee regarded, to wit: how, by whom, and when we must seeke the Lord. How? First, faithfully:
Saving that Here these things Are to be regarded, to wit: how, by whom, and when we must seek the Lord. How? First, faithfully:
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for if yee haue but as much as a graine of Mustard seede, and say vnto this mountaine, remooue, it shall remooue,
for if ye have but as much as a grain of Mustard seed, and say unto this mountain, remove, it shall remove,
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and nothing shall be vnpossible vnto yee. and nothing shall be unpossible unto ye.
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Then next, humblie, for it is the humble petition that pierceth the skies and that shewed the Publican to depart home to his house, more iustified then the boasting Pharisie:
Then next, humbly, for it is the humble petition that pierces the skies and that showed the Publican to depart home to his house, more justified then the boasting Pharisee:
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and they alone that be humble and meeke finde rest for their soules. And last of all, continually, for wee must not faint in well dooing:
and they alone that be humble and meek find rest for their Souls. And last of all, continually, for we must not faint in well doing:
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because the rewarde is not promised to him that dooth, but to him that continueth to do.
Because the reward is not promised to him that doth, but to him that Continueth to do.
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But wee may long seeke and neuer finde, except wee seeke the father by the sonne: But we may long seek and never find, except we seek the father by the son:
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For no man knoweth the Father but the Sonne, and hee to whome the Sonne shall disclose him, he is the waye, the truth, and the life, For no man Knoweth the Father but the Son, and he to whom the Son shall disclose him, he is the Way, the truth, and the life,
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and no man commeth to the Father but by him. There is one God, and one mediatour betwixt God and man: the man Christ Iesus. and no man comes to the Father but by him. There is one God, and one Mediator betwixt God and man: the man christ Iesus.
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So that if we sinne, we haue an aduocate, Iesus Christ the iust, and hee is the propitiation for our sinnes, onely let vs seeke the Lorde while he may be found.
So that if we sin, we have an advocate, Iesus christ the just, and he is the propitiation for our Sins, only let us seek the Lord while he may be found.
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And to this end the word Seeking is vsed in this place, that we may learne, that as the heauens,
And to this end the word Seeking is used in this place, that we may Learn, that as the heavens,
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& the planets, and the whole frame of nature, were ordained to finish their course by motions and operation:
& the planets, and the Whole frame of nature, were ordained to finish their course by motions and operation:
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so man, as he was ordained to a most blessed and happie end, should attaine therevnto, not by sloth and idlenesse,
so man, as he was ordained to a most blessed and happy end, should attain thereunto, not by sloth and idleness,
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but by an earnest seeking of the same.
but by an earnest seeking of the same.
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The kingdom of heauen is like vnto a treasure, which cannot be found without seeking and digging for it. The Kingdom of heaven is like unto a treasure, which cannot be found without seeking and digging for it.
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It is like the precious Pearle, for which the wise Merchant was content not onely to seek,
It is like the precious Pearl, for which the wise Merchant was content not only to seek,
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but to sell all that he had to buie it.
but to fell all that he had to buy it.
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God hath placed vs heere in this world as husbandmen, to plough vp the fallow of our hearts;
God hath placed us Here in this world as husbandmen, to plough up the fallow of our hearts;
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as labourers to worke in his vineyard:
as labourers to work in his vineyard:
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as trauailers to seeke a countrie, as souldiours to fight the battaile of the Lord against the flesh, the world, and the deuil.
as travellers to seek a country, as Soldiers to fight the battle of the Lord against the Flesh, the world, and the Devil.
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And for this purpose hath he proposed vnto vs, an vntilled land, a vineyard, a triple enemie to fight against:
And for this purpose hath he proposed unto us, an untilled land, a vineyard, a triple enemy to fight against:
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that wee might remember, that we must till the ground, if we will reape the fruit:
that we might Remember, that we must till the ground, if we will reap the fruit:
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that wee must prune the Vine, if wee will drinke of the grape: that we must fight if we will ouercome.
that we must prune the Vine, if we will drink of the grape: that we must fight if we will overcome.
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He that tilleth the land (saith the wise man) shall be satisfied with bread: He that Tilleth the land (Says the wise man) shall be satisfied with bred:
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but he that followeth idlenesse, shalbe filled with pouertie. but he that follows idleness, shall filled with poverty.
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Idlenesse is a moath or canker of the minde, and the fruites thereof are wicked cogitations, euill affections, and worse actions:
Idleness is a moath or canker of the mind, and the fruits thereof Are wicked cogitations, evil affections, and Worse actions:
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corrupt trees without fruite, twice dead, and plucked vp by the roote, engendring in the minde a loathing of God and godlinesse.
corrupt trees without fruit, twice dead, and plucked up by the root, engendering in the mind a loathing of God and godliness.
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Eschue therefore idlenesse I beseech yee, and by the want ye find in others, learne instructions for your selues.
Eschew Therefore idleness I beseech ye, and by the want you find in Others, Learn instructions for your selves.
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Be not forgetfull how busie your enemie is, if he finde yee idle: first hee putteth yee in minde of some vanitie: then offereth opportunitie to practise: then he craueth consent;
Be not forgetful how busy your enemy is, if he find ye idle: First he putteth ye in mind of Some vanity: then Offereth opportunity to practise: then he craveth consent;
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and if yee graunt him that, hee triumpheth by adding practise: hee leaueth no meanes vnattempted, whereby he may subuert and bring yee to perdition.
and if ye grant him that, he Triumpheth by adding practice: he Leaveth no means unattempted, whereby he may subvert and bring ye to perdition.
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To one (as to Eua) hee promiseth the knowledge of good and euill: To one (as to Eve) he promises the knowledge of good and evil:
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Another he seduceth with lying speeches, as he did Pharaoh the king, whom hee deceiued by false Prophets.
another he seduceth with lying Speeches, as he did Pharaoh the King, whom he deceived by false prophets.
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To the Iewes he pretended the Temple of the Lord. To the Heathen hee shewed vniuersalities and antiquities.
To the Iewes he pretended the Temple of the Lord. To the Heathen he showed Universalities and antiquities.
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And to omit particulers, hee leaueth no meane vnattempted, wherby hee may entangle the soules of the simple,
And to omit particulars, he Leaveth no mean unattempted, whereby he may entangle the Souls of the simple,
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and wrap them in the snares of death. Flie idlenesse therefore, and seeke vertue, and the way therof:
and wrap them in the snares of death. Fly idleness Therefore, and seek virtue, and the Way thereof:
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seeke learning as for a iewell, make diligent search and inquisition after hir: seeke earlie and seeke late.
seek learning as for a jewel, make diligent search and inquisition After his: seek early and seek late.
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In the morning sowe thy seede, and in the euening let not thy hand rest:
In the morning sow thy seed, and in the evening let not thy hand rest:
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seeke him in the day of trouble, and hee will deliuer thee, and thou shalt glorifie him. Seeke him; there is the commaundement: hee will deliuer thee; there is the promise: and thou shalt glorifie him; there is the condition.
seek him in the day of trouble, and he will deliver thee, and thou shalt Glorify him. Seek him; there is the Commandment: he will deliver thee; there is the promise: and thou shalt Glorify him; there is the condition.
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To disobey the commaundement is rebellion, to distrust the promise is infidelitie, to refuse the condition is vile ingratitude.
To disobey the Commandment is rebellion, to distrust the promise is infidelity, to refuse the condition is vile ingratitude.
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Wherefore let vs seeke, and seeke earnestlie, with a feruent spirit, and humblenes of heart;
Wherefore let us seek, and seek earnestly, with a fervent Spirit, and humbleness of heart;
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and let vs perswade our selues, that there is no seeking without finding, no opening without knocking.
and let us persuade our selves, that there is no seeking without finding, no opening without knocking.
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The second circumstance to be considered in this point, is to whome wee must seeke for these things.
The second circumstance to be considered in this point, is to whom we must seek for these things.
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Our direction is made vnto God: For euery good and perfect gift is from aboue, descending from the father of lights.
Our direction is made unto God: For every good and perfect gift is from above, descending from the father of lights.
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And as for manie causes we are to seeke to God, and to God alone, so especiallie for these foure.
And as for many Causes we Are to seek to God, and to God alone, so especially for these foure.
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First, because wee haue nothing of our selues, nor of any other creature, but whatsoeuer wee haue, wee haue it of God:
First, Because we have nothing of our selves, nor of any other creature, but whatsoever we have, we have it of God:
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for what hast thou, that thou hast not receiued? in him wee liue, we mooue, and haue our beeing.
for what hast thou, that thou hast not received? in him we live, we move, and have our being.
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Art thou wise in thine owne conceit? O remember that the wisdome of the world is foolishnes with God! O consider that the naturall man vnderstandeth not the thinges of God! these things are hid from the wise and prudent, Art thou wise in thine own conceit? O Remember that the Wisdom of the world is foolishness with God! Oh Consider that the natural man understandeth not the things of God! these things Are hid from the wise and prudent,
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and are reuealed to babes and sucklings.
and Are revealed to babes and sucklings.
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Alas, what were man if hee were once left to himselfe? a map of miserie, and a sinck of calamitie.
Alas, what were man if he were once left to himself? a map of misery, and a sink of calamity.
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Alas, howe were hee able to resist the fierie dartes of the aduersarie, who continually goeth about like a roaring Lion, seeking whom hee may deuoure? Heere yee may note first his malice,
Alas, how were he able to resist the fiery darts of the adversary, who continually Goes about like a roaring lion, seeking whom he may devour? Here ye may note First his malice,
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for hee dailye accuseth vs before the cheefe Iudge of the Kings benche: when he cannot preuaile in this court, but seeth his billes of accusation repelled:
for he daily Accuseth us before the chief Judge of the Kings bench: when he cannot prevail in this court, but sees his bills of accusation repelled:
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then hee remooueth the matter to the Court of our owne consciences, where on the one side he laieth the bookes of the lawe and statutes made against sinne:
then he Removeth the matter to the Court of our own Consciences, where on the one side he Layeth the books of the law and statutes made against sin:
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on the other side, the billes of accusation brought in against vs out of the bookes of the lawe, alledging these strict places against vs:
on the other side, the bills of accusation brought in against us out of the books of the law, alleging these strict places against us:
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The soule that sinneth, shall dye the death: Curssed is hee that abideth not in euery pointe of the lawe, to doo it. The soul that Sinneth, shall die the death: Cursed is he that Abideth not in every point of the law, to do it.
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On the other side, hee bringeth in consciences to witnesse against vs, and then inferreth this harde conclusion:
On the other side, he brings in Consciences to witness against us, and then infers this harden conclusion:
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Therefore there is no hope of saluation. Then if hee see that wee appeale from iustice to mercie, and say;Therefore there is no hope of salvation. Then if he see that we appeal from Justice to mercy, and say;
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At what time soeuer a sinner repenteth, the Iudge putteth all his wickednesse out of his remembrance, hee dealeth with vs as craftie worldlings deale in matters of lawe, who when they see their matters passe against them in higher Courtes:
At what time soever a sinner Repenteth, the Judge putteth all his wickedness out of his remembrance, he deals with us as crafty worldlings deal in matters of law, who when they see their matters pass against them in higher Courts:
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bring downe their case into the countrie, to bee decided by the neighbours, who, either for their simplicitie cannot,
bring down their case into the country, to be decided by the neighbours, who, either for their simplicity cannot,
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or for their fauour dare not iudge of the trueth of the matter. So our aduersarie, though GOD himselfe doo discharge vs, though our conscience testifie our innocencie:
or for their favour Dare not judge of the truth of the matter. So our adversary, though GOD himself do discharge us, though our conscience testify our innocence:
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yet hee accuseth in the third Courte before men, where hee is bolde to powre out his whole venome,
yet he Accuseth in the third Court before men, where he is bold to pour out his Whole venom,
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and poyson of his malice against vs, and to forge what lyes, and slaunders, and Libels hee list,
and poison of his malice against us, and to forge what lies, and slanders, and Libels he list,
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because hee knoweth they shall bee receiued as true.
Because he Knoweth they shall be received as true.
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Thus hee accused Christ Iesus our blessed Lorde and Sauiour before Poncius Pilate, and caused diuers false and vntrue witnesses to come in against him.
Thus he accused christ Iesus our blessed Lord and Saviour before Poncius Pilate, and caused diverse false and untrue Witnesses to come in against him.
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But if hee were malicious onely to wish our destruction, and not mightie to wreake his mallice, we should haue little cause to feare:
But if he were malicious only to wish our destruction, and not mighty to wreak his malice, we should have little cause to Fear:
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but hee is mightie therefore hee is termed a Lyon, the power of darknes, the great Dragon, which drew to the earth the third part of the starres of heauen: but he is mighty Therefore he is termed a lion, the power of darkness, the great Dragon, which drew to the earth the third part of the Stars of heaven:
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that is, with earthlye temptation to haue ouerthrowne them, which seemed to shine in the Church of God as Lampes and starres.
that is, with earthly temptation to have overthrown them, which seemed to shine in the Church of God as Lamps and Stars.
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O then how easie is our ouerthrow, if the Lord did not hold vs vp, which shine not as starres in heauen,
O then how easy is our overthrow, if the Lord did not hold us up, which shine not as Stars in heaven,
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but creepe like wormes on earth! Yet if hee were but malitious and mightie, it were better with vs:
but creep like worms on earth! Yet if he were but malicious and mighty, it were better with us:
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but he is fierce, and therefore called a roaring Lyon, who laying waite for the bloud of the godly, stirreth vp bloud-thirstie persecuters, to make themselues drunk with the bloud of the Saints:
but he is fierce, and Therefore called a roaring lion, who laying wait for the blood of the godly, stirs up bloodthirsty persecuters, to make themselves drunk with the blood of the Saints:
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as most grieuouslie hee did from the time of Iohn Baptist, to the reigne of Maxentius, the space of 294. yeares, slaying some by the sworde, burning other with fire, hanging some on the Gallowes, drowning some in Riuers, stabing some with forkes of Iron, pressing others to death with stones, deuouring many thousands of the tender Lambs of Christs flock.
as most grievously he did from the time of John Baptist, to the Reign of Maxentius, the Molle of 294. Years, slaying Some by the sword, burning other with fire, hanging Some on the Gallows, drowning Some in rivers, stabbing Some with forks of Iron, pressing Others to death with stones, devouring many thousands of the tender Lambs of Christ flock.
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To this mallice, might, and rage, is added his subtile policie, which hee vseth in circumuenting the faithfull, he dooth not pitch his tentes in anye one place:
To this malice, might, and rage, is added his subtle policy, which he uses in circumventing the faithful, he doth not pitch his tents in any one place:
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but walketh about from place to place, to spie out his best aduantage, in the night hee soweth Tares,
but walks about from place to place, to spy out his best advantage, in the night he Soweth Tares,
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and in the daye hee hindereth the growth thereof.
and in the day he hindereth the growth thereof.
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Hee proceedeth after further, and added to his pollicie, industrie, he considereth our natures, & dispositions,
He Proceedeth After further, and added to his policy, industry, he Considereth our nature's, & dispositions,
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& to what sinnes wee doe most incline:
& to what Sins we do most incline:
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and therevnto hee applyeth himselfe, sometimes by flatterie, sometimes by feare, sometimes by feeding our humours hee subtillie entiseth vs, sometimes by violence hee goeth about to enforce vs, somtime by changing himselfe into an Angell of light, hee endeuoureth to betraye our soules into his hands,
and thereunto he Applieth himself, sometime by flattery, sometime by Fear, sometime by feeding our humours he subtilly enticeth us, sometime by violence he Goes about to enforce us, sometime by changing himself into an Angel of Light, he endeavoureth to betray our Souls into his hands,
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and in whatsoeuer estate hee findeth vs, he thereby taketh occasion to lay siedge to our soules.
and in whatsoever estate he finds us, he thereby Takes occasion to lay siege to our Souls.
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Thus yee see noted in a worde, the force of our aduersarie, examine nowe your selues,
Thus ye see noted in a word, the force of our adversary, examine now your selves,
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whether yee haue anye thing in your selues, and you shall find nothing but weakenesse and corruption.
whither ye have any thing in your selves, and you shall find nothing but weakness and corruption.
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It is God that giueth strength to the mightie, wisdom to the prudent, & knowledge to the vnderstanding:
It is God that gives strength to the mighty, Wisdom to the prudent, & knowledge to the understanding:
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hee teacheth Dauids hand to fight, and his fingers to battaile, hee giueth strength to his armes to breake a bowe, euen a bow of steele:
he Teaches David hand to fight, and his fingers to battle, he gives strength to his arms to break a bow, even a bow of steel:
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wherfore let neither the wise man glory in his wisdom, nor the strong man in his strength:
Wherefore let neither the wise man glory in his Wisdom, nor the strong man in his strength:
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but let him that glorieth, glory only in the Lord. Secondly, we are to seeke vnto God alone, because none is so present as he:
but let him that Glorieth, glory only in the Lord. Secondly, we Are to seek unto God alone, Because none is so present as he:
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for God because hee is almightie, and with his power filleth both heauē and earth, is present alwaies with them that feare him,
for God Because he is almighty, and with his power fills both heaven and earth, is present always with them that Fear him,
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and readie to succour them in distresse.
and ready to succour them in distress.
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The Lorde is neere to all that call vpon him in truth, he heareth our gronings and sighes,
The Lord is near to all that call upon him in truth, he hears our groanings and sighs,
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and knoweth what things are necessary for vs before we aske.
and Knoweth what things Are necessary for us before we ask.
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The third reason why we must seeke vnto God, is, none is so able to helpe vs as he:
The third reason why we must seek unto God, is, none is so able to help us as he:
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but of this I shall haue particular occasion to speake when I come to this point, and pray to the Almightie.
but of this I shall have particular occasion to speak when I come to this point, and pray to the Almighty.
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The fourth reason why wee must seeke Christ alone, is, because there is none so willing to helpe vs as he.
The fourth reason why we must seek christ alone, is, Because there is none so willing to help us as he.
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It is a great courage to vs to make sute, when we are perswaded of the willingnesse of him to whome we make sute:
It is a great courage to us to make suit, when we Are persuaded of the willingness of him to whom we make suit:
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and I pray yee, who was euer more carefull for our saluation, and more watchfull ouer vs,
and I pray ye, who was ever more careful for our salvation, and more watchful over us,
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then the Lord? who euer put his trust in him, and was confounded? In this respect he is called a Father,
then the Lord? who ever put his trust in him, and was confounded? In this respect he is called a Father,
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because as the father tendreth his sonne: so the Lorde dooth all those that put their trust in him.
Because as the father tendereth his son: so the Lord doth all those that put their trust in him.
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Can there bee any more willing to helpe vs then Christ? whose whole head was sicke,
Can there be any more willing to help us then christ? whose Whole head was sick,
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and whose heart was heauie for our sakes? yea, in whose bodie, from the sole of the foote to the crowne of the head, was nothing but woundes,
and whose heart was heavy for our sakes? yea, in whose body, from the sole of the foot to the crown of the head, was nothing but wounds,
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and swellings, and sores? but alas this was nothing to that he suffered for our sakes.
and swellings, and sores? but alas this was nothing to that he suffered for our sakes.
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He was compassed about with feares and horrors, till his sweat was drops of bloud, & his bones brused in the flesh:
He was compassed about with fears and horrors, till his sweat was drops of blood, & his bones Bruised in the Flesh:
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hee was whipped, and scourged, and chastised with sorrows, till he cried out in the bitternes of his soule:
he was whipped, and scourged, and chastised with sorrows, till he cried out in the bitterness of his soul:
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O Lord, if it be possible let this cup passe from me. Oh Lord, if it be possible let this cup pass from me.
uh n1, cs pn31 vbb j vvb d n1 vvi p-acp pno11.
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The heauie hand of God was so grieuous vpon him, that it brused his very bones and rent his reines a sunder:
The heavy hand of God was so grievous upon him, that it Bruised his very bones and rend his reins a sunder:
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he could finde no health in his fleshe, but was wounded, yea, wounded to the death,
he could find no health in his Flesh, but was wounded, yea, wounded to the death,
pns31 vmd vvi dx n1 p-acp po31 n1, cc-acp vbds vvn, uh, vvn p-acp dt n1,
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euen the most bitter death vpon the crosse.
even the most bitter death upon the cross.
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His tender fingers were nayled to the crosse, his face was wrinkled with weeping & wailing, his sides embrued and gored with his own bloud.
His tender fingers were nailed to the cross, his face was wrinkled with weeping & wailing, his sides embrued and gored with his own blood.
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spurting & gushing fresh from his ribs, the shadow of death was vpon his eies. O what greefe could bee like to this, or what condemnation could bee so heauie,
spurting & gushing fresh from his ribs, the shadow of death was upon his eyes. Oh what grief could be like to this, or what condemnation could be so heavy,
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sith there was no wickednes in his hands? sith he was the brightnes of his fathers glorie,
sith there was no wickedness in his hands? sith he was the brightness of his Father's glory,
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& the sonne of righteousnes that shined in the world:
& the son of righteousness that shined in the world:
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as to see his dayes at an end, to see such throbing, sighes, and carefull thoughts (without cause of his) so deeply engrauen in the tables of his brest.
as to see his days At an end, to see such throbbing, sighs, and careful thoughts (without cause of his) so deeply engraved in the tables of his breast.
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But was this all? no my brethren, sith his excellency was such aboue al creatures, that the world was not worthy to giue him breath, it was a greater greef vnto him, to see himselfe made a worme and not a man, a shame of men, and contempt of the people;
But was this all? no my brothers, sith his excellency was such above all creatures, that the world was not worthy to give him breath, it was a greater grief unto him, to see himself made a worm and not a man, a shame of men, and contempt of the people;
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to see his life shut vp in shame and reproches, how could it but shake his bones out of ioint,
to see his life shut up in shame and Reproaches, how could it but shake his bones out of joint,
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& make his heart melt in midst of his bowels:
& make his heart melt in midst of his bowels:
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who was euer so ful of wo? & who euer bin brought so low into the dust of death? vpon whom did the mallice of Sathan euer get so great a conquest?
who was ever so full of woe? & who ever been brought so low into the dust of death? upon whom did the malice of Sathan ever get so great a conquest?
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This though it were exceeding, yet it was not all, no, it was but a taste of greefe in comparison of the rest:
This though it were exceeding, yet it was not all, no, it was but a taste of grief in comparison of the rest:
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behold therfore (if your watrie eyes will suffer yee to behold) the depth of all miseries yet behinde:
behold Therefore (if your watery eyes will suffer ye to behold) the depth of all misery's yet behind:
vvb av (cs po22 j n2 vmb vvi pn22 pc-acp vvi) dt n1 pp-f d n2 av a-acp:
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the sinne that he hated he must take vpon his owne bodie, and beare the wrath of his father powred out against it.
the sin that he hated he must take upon his own body, and bear the wrath of his father poured out against it.
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This is the fulnesse of all paines that compassed him round about, which no tongue is able to vtter, nor heart conceiue:
This is the fullness of all pains that compassed him round about, which no tongue is able to utter, nor heart conceive:
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the anger of the father burneth in him, euen to the bottome of hell, and deepe sincke of confusion:
the anger of the father burns in him, even to the bottom of hell, and deep sink of confusion:
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it wrapped him in the chaines of eternall death:
it wrapped him in the chains of Eternal death:
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it crucified him, and threw him downe into the bottomlesse pit of calamitie, and made his soule by weeping and wayling to melt into these bitter teares trickling from his eyes.
it Crucified him, and threw him down into the bottomless pit of calamity, and made his soul by weeping and wailing to melt into these bitter tears trickling from his eyes.
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O God my God, why hast thou forsaken me? Oh God my God, why hast thou forsaken me?
uh np1 po11 np1, q-crq vh2 pns21 vvn pno11?
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O that my head were a Well of waters, and a fountaine of teares, that I might weepe day and night at the remembrance heereof:
O that my head were a Well of waters, and a fountain of tears, that I might weep day and night At the remembrance hereof:
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but least I linger too long about one floure, while I haue many to gather, I will conclude this point thus in a word.
but lest I linger too long about one flower, while I have many to gather, I will conclude this point thus in a word.
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Sith Christ hath suffered these, and an infinite number such like torments for our sakes:
Sith christ hath suffered these, and an infinite number such like torments for our sakes:
a-acp np1 vhz vvn d, cc dt j n1 d j n2 p-acp po12 n2:
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it is blasphemous once to dream or imagine any to bee more willing to helpe vs then he:
it is blasphemous once to dream or imagine any to be more willing to help us then he:
pn31 vbz j a-acp pc-acp vvi cc vvi d pc-acp vbi av-dc j pc-acp vvi pno12 cs pns31:
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nay, he is more readie to heare our prayers, then we to offer them vnto him, insomuch that hee complaineth by the Prophet Esay:
nay, he is more ready to hear our Prayers, then we to offer them unto him, insomuch that he Complaineth by the Prophet Isaiah:
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I haue beene found of them that sought mee not, all the day long haue I stretched out my hand vnto a rebellious people, which walked in a way that was not good, euen after their owne imaginations. And vnto Ierusalem hee saith. I have been found of them that sought me not, all the day long have I stretched out my hand unto a rebellious people, which walked in a Way that was not good, even After their own Imaginations. And unto Ierusalem he Says.
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O Ierusalem, Ierusalem, how often would I haue gathered you together, as the Hen gathereth hir Chickens, Oh Ierusalem, Ierusalem, how often would I have gathered you together, as the Hen gathereth his Chickens,
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and you would not? wherefore to ende this point:and you would not? Wherefore to end this point:
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Seeke for knowledge as for a treasure, and for wisdome, as for the wedge of golde of Ophir.
Seek for knowledge as for a treasure, and for Wisdom, as for the wedge of gold of Ophir.
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No mention shall be made in comparison of it, of Corrall, Gabish, or that precious Onix, For wisdome is more precious then Pearles.
No mention shall be made in comparison of it, of Coral, Garbish, or that precious Onix, For Wisdom is more precious then Pearls.
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But aboue all things, seeke it where it may bee found, and where is this place of vnderstanding? Surely man knoweth not the path therof:
But above all things, seek it where it may be found, and where is this place of understanding? Surely man Knoweth not the path thereof:
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the depth saith, it is not in me; the sea saith, it is not in mee:
the depth Says, it is not in me; the sea Says, it is not in me:
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death and destruction say, wee haue heard the fame thereof with our eares: all creatures say, it is not with vs:
death and destruction say, we have herd the fame thereof with our ears: all creatures say, it is not with us:
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but God vnderstandeth the way therof, and vnto man he saith:
but God understandeth the Way thereof, and unto man he Says:
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The feare of the Lorde is the beginning of wisedome, and to depart from euill is vnderstanding. The Fear of the Lord is the beginning of Wisdom, and to depart from evil is understanding.
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The third circumstance is, when we must seeke vnto God; and holy Dauid answereth, Earlie, euen in a time when he may be found.
The third circumstance is, when we must seek unto God; and holy David Answers, Early, even in a time when he may be found.
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Let vs redeeme this day, which wee haue foreslowed so many daies, wherein we haue so long hardened our hearts:
Let us Redeem this day, which we have foreslowed so many days, wherein we have so long hardened our hearts:
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let vs take vp this day, and make it the day of our repentance;
let us take up this day, and make it the day of our Repentance;
vvb pno12 vvi a-acp d n1, cc vvi pn31 dt n1 pp-f po12 n1;
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let vs make it a day of newnes of life, as it is the first day of the new yeere:
let us make it a day of newness of life, as it is the First day of the new year:
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let euen this moment bee the last of a sinfull life, and the first day to godlinesse.
let even this moment be the last of a sinful life, and the First day to godliness.
vvb av d n1 vbi dt ord pp-f dt j n1, cc dt ord n1 p-acp n1.
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And as the wise man saith:
And as the wise man Says:
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Make no long tarrying to turne vnto the Lord, and put not off from day to day, Make no long tarrying to turn unto the Lord, and put not off from day to day,
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for suddenly shal the Lords wrath breake, and in thy securitie thou shalt bee destroyed, and shalt perish in the time of vengeance. for suddenly shall the lords wrath break, and in thy security thou shalt be destroyed, and shalt perish in the time of vengeance.
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Art thou a Magistrate, placed in high roome and authoritie, and seated in the throne of dignitie? then vse not this thy might to wrong and oppression, grinde not the faces of the poore, swell not with pride, despising his lowe estate:
Art thou a Magistrate, placed in high room and Authority, and seated in the throne of dignity? then use not this thy might to wrong and oppression, grind not the faces of the poor, swell not with pride, despising his low estate:
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Sell not thy righteousnesse for siluer, preferring the Merchants of Babilon, before the Cittizens of Ierusalem. Fell not thy righteousness for silver, preferring the Merchant's of Babylon, before the Citizens of Ierusalem.
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Art thou a priuate labouring man? Doo thy dutie truelie, bee subiect, and liue in dread to displease the good Magistrate.
Art thou a private labouring man? Doo thy duty truly, be Subject, and live in dread to displease the good Magistrate.
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Art thou olde, and hast consumed the floure of thy youth in wantonnesse? Breake off the course, Art thou old, and hast consumed the flower of thy youth in wantonness? Break off the course,
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and frame thy selfe to sobrietie: giue the water no passage, no not a little: for if it haue neuer so little issue, it will ouer-flow thee;
and frame thy self to sobriety: give the water no passage, no not a little: for if it have never so little issue, it will overflow thee;
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and if thou doo slack the reynes neuer so little, thy sinnes will carrie thee (like a wilde horsse) thorow brambles and bushes,
and if thou do slack the reins never so little, thy Sins will carry thee (like a wild horse) thorough brambles and Bushes,
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and will leaue no soundnesse in thy flesh, worke this reformation in thy selfe betimes, euen to day, euen this first day of the new yeare:
and will leave no soundness in thy Flesh, work this Reformation in thy self betimes, even to day, even this First day of the new year:
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If ye will heare my voyce, harden not your hearts. If you will hear my voice, harden not your hearts.
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Art thou young, and doost begin to flourish like the young Palme tree? O consider, that the only way to retaine the blossome of thy beautie,
Art thou young, and dost begin to flourish like the young Palm tree? O Consider, that the only Way to retain the blossom of thy beauty,
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and to keepe thy floure from withering, and thy leafe from fading away: is to seeke earlye vnto GOD, and to applie thy minde to vnderstanding;
and to keep thy flower from withering, and thy leaf from fading away: is to seek early unto GOD, and to apply thy mind to understanding;
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to preuent the morning watches, and to giue thy body to be moystened of the morning dew!
to prevent the morning watches, and to give thy body to be moistened of the morning due!
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For beside the good houres that are well imployed in some good studie and holie exercise:
For beside the good hours that Are well employed in Some good study and holy exercise:
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earlye rising bringeth health to the body, and encreaseth the number of thy dayes.
early rising brings health to the body, and increases the number of thy days.
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Seeke therefore, and seeke earlie, consecrate your selues Nazarites vnto the Lorde, touche no vncleane thing, giue no prouocation to the flesh.
Seek Therefore, and seek early, consecrate your selves nazarites unto the Lord, touch no unclean thing, give no provocation to the Flesh.
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Striue with the Cock in watchfulnes, and rise with the chirping of the birds: sacrifice your bodie a sweet smelling sacrifice vnto the Lord. Strive with the Cock in watchfulness, and rise with the chirping of the Birds: sacrifice your body a sweet smelling sacrifice unto the Lord.
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This sacrifice is like a sacrifice of fine floure: it is like the fatte taken from the peace offering:
This sacrifice is like a sacrifice of fine flower: it is like the fat taken from the peace offering:
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yea, it is better then any sacrifice, Eccle. 32, 47.50 it is like the flower of Roses in the spring of the yeere,
yea, it is better then any sacrifice, Eccle. 32, 47.50 it is like the flower of Roses in the spring of the year,
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and as the Lillies by the springs of waters, and as the branches of Frankensence in the time of Summer :and as the Lilies by the springs of waters, and as the branches of Frankincense in the time of Summer:
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and as a vessell of massie gold beset with pretious stones, as a faire Oliue that is fruitfull,
and as a vessel of massy gold beset with precious stones, as a fair Olive that is fruitful,
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and as the tree that groweth vp to the clowds.
and as the tree that grows up to the Clouds.
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Hauing spoken of the Search, it followeth that I speake of the manner how it is to bee made: In prayer, by these wordes;
Having spoken of the Search, it follows that I speak of the manner how it is to be made: In prayer, by these words;
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If thou pray vnto the Almightie. I shewed ye before the force of our aduersarie; receiue nowe a Sheeld against his force, euen the shield of praier.If thou pray unto the Almighty. I showed you before the force of our adversary; receive now a Shield against his force, even the shield of prayer.
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Hee is not to be resisted by ringing an hallowed bell, not by sprinkling of holy water, not by the relikes of saints, not by our owne workes & merits,
He is not to be resisted by ringing an hallowed bell, not by sprinkling of holy water, not by the Relics of Saints, not by our own works & merits,
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for these are weapons of his own making:
for these Are weapons of his own making:
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but by an earnest seeking to GOD, which search and seeking must bee made by prayer, against which his poisoned venome taketh no effect.
but by an earnest seeking to GOD, which search and seeking must be made by prayer, against which his poisoned venom Takes no Effect.
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It is his mallice that accuseth? praier pleadeth thy case before God; and repelleth all his accusations:
It is his malice that Accuseth? prayer pleads thy case before God; and repelleth all his accusations:
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for all the prophets doe witnes, that whatsoeuer we aske in praier, if we beleeue we shal receiue it.
for all the Prophets do witness, that whatsoever we ask in prayer, if we believe we shall receive it.
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It is his rage and furie that should terrifie vs? nay, that prayer that strengthened Sampson to rent a yong Lion,
It is his rage and fury that should terrify us? nay, that prayer that strengthened Sampson to rend a young lion,
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as one should haue rent a Kid, hauing nothing in his hande, shall smite and shutte vp the mouth of this Lion.
as one should have rend a Kid, having nothing in his hand, shall smite and shut up the Mouth of this lion.
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As for his pollicie, and walking vp and downe, seeking to deuoure vs:
As for his policy, and walking up and down, seeking to devour us:
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it cannot preuaile, for the prayer of the faithfull shall saue them, & the Lord shall raise them vp;
it cannot prevail, for the prayer of the faithful shall save them, & the Lord shall raise them up;
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& if they haue committed sin, it shalbe forgiuen them: & after this conflict ended, they shall triumph for euer with Iesus Christ our Sauiour.
& if they have committed since, it shall forgiven them: & After this conflict ended, they shall triumph for ever with Iesus christ our Saviour.
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But in any case, see you vnite to your praier, knowledge, that ye be not seduced to offer your petitions to strange gods, as Saints, stockes or stones.
But in any case, see you unite to your prayer, knowledge, that you be not seduced to offer your petitions to strange God's, as Saints, stocks or stones.
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Then consent, that we aske only in the name of Christ Iesus, not for any desert of our own: Then consent, that we ask only in the name of christ Iesus, not for any desert of our own:
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for whosoeuer beleeueth in Christ, shall haue remission of sins, hee shall not perish;
for whosoever Believeth in christ, shall have remission of Sins, he shall not perish;
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but haue life euerlasting, he shall not come into iudgement, but shall passe from death to life.
but have life everlasting, he shall not come into judgement, but shall pass from death to life.
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Lastlie, a confidence, which is, a certaine perswasion of Gods fauour and mercy towards vs: this is that praier, of which the Lambe testifieth;
Lastly, a confidence, which is, a certain persuasion of God's favour and mercy towards us: this is that prayer, of which the Lamb Testifieth;
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that whatsoeuer we ask by this praier, it shalbe giuē to vs by God the father. that whatsoever we ask by this prayer, it shall given to us by God the father.
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A thing (dearly beloued) so precious, that nothing is more accepted in heauen, nothing more gratefull to God:
A thing (dearly Beloved) so precious, that nothing is more accepted in heaven, nothing more grateful to God:
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a seruice commanded of God himselfe, taught by Christ our Sauiour, and frequented by the Angels:
a service commanded of God himself, taught by christ our Saviour, and frequented by the Angels:
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a thing of more force with God, then any oration of the eloquent.
a thing of more force with God, then any oration of the eloquent.
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Hast thou not heard how the Sunne stood still in the firmament, and was not suffered to run his course? Iosua and Ezechias prayed, and the Sunne stood still.
Hast thou not herd how the Sun stood still in the firmament, and was not suffered to run his course? Iosua and Hezekiah prayed, and the Sun stood still.
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Hast thou not heard of the stopping of the Lyons mouthes? Daniell praied, and his praier stopped the Lyons greedy and deuouring throtes. Hast thou not herd of the stopping of the Lyons mouths? Daniell prayed, and his prayer stopped the Lyons greedy and devouring throats.
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the waters of Iorden were dryed vp, yea the Israelites prayed, and the waters stood about them like vnto a wall.
the waters of Jordan were dried up, yea the Israelites prayed, and the waters stood about them like unto a wall.
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Hast thou not heard of the deuiding of the red sea? the Israelites praied,
Hast thou not herd of the dividing of the read sea? the Israelites prayed,
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and Hast thou not heard howe the fierie furnace lost his heate? the three children prayed, and the fier lost his heate.
and Hast thou not herd how the fiery furnace lost his heat? the three children prayed, and the fire lost his heat.
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Hast thou not heard how the heauens were opened and shut? Elyas prayed, and the heauens were shutte vp three yeeres;
Hast thou not herd how the heavens were opened and shut? Elias prayed, and the heavens were shut up three Years;
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Elyas prayed, and the clowdes powred downe raine from heauen. O sure Fortresse, more forcible then anye engine, and stronger then the gates of hell,
Elias prayed, and the Clouds poured down rain from heaven. O sure Fortress, more forcible then any engine, and Stronger then the gates of hell,
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and to conclude the sum and substance of all in few words: the only thing whereby mortall men haue the clouds, and the stars, & the Angels,
and to conclude the sum and substance of all in few words: the only thing whereby Mortal men have the Clouds, and the Stars, & the Angels,
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and all the powers of heauen at commandement. For as Deborah sung in her song: They fought from heauen, euen the starres in their courses fought against Sisera:
and all the Powers of heaven At Commandment. For as Deborah sung in her song: They fought from heaven, even the Stars in their courses fought against Sisera:
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so all creatures haue been subiect to the prayers of the faithfull, to reuenge the Lordes quarrell, to helpe the Lorde, to helpe the Lorde against the mightie.
so all creatures have been Subject to the Prayers of the faithful, to revenge the lords quarrel, to help the Lord, to help the Lord against the mighty.
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Prayer hath euer bin the cognisance, & the victorie, and the triumph of the faithfull:
Prayer hath ever been the cognisance, & the victory, and the triumph of the faithful:
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for as the soule giueth life to the body, so prayer giueth life to the soule.
for as the soul gives life to the body, so prayer gives life to the soul.
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O that I could engraue the loue of it in your hearts, as with a Diamond,
Oh that I could engrave the love of it in your hearts, as with a Diamond,
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and so instill your mindes, that my wordes might bee prickes vnto your consciences, and thereby giue yee occasion to pray often.
and so instill your minds, that my words might be pricks unto your Consciences, and thereby give ye occasion to pray often.
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It is a wonderfull mater to be able to perswade men, but if praier be able to perswade the liuing God:
It is a wonderful mater to be able to persuade men, but if prayer be able to persuade the living God:
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oh how great is the force therof? it goeth through the clowds, and ceaseth not till it come neere,
o how great is the force thereof? it Goes through the Clouds, and ceases not till it come near,
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and will not depart, till the most high haue respect therevnto.
and will not depart, till the most high have respect thereunto.
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O that you would therfore pray often, and learne of Christ (the most absolute patterne of our life) to pray continually.
O that you would Therefore pray often, and Learn of christ (the most absolute pattern of our life) to pray continually.
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He praied in his baptisme, in the wildernesse, in preaching, in working of miracles, in his passion, on the mount, in the Garden, in his last supper, in cōmending his spirit to God at al times,
He prayed in his Baptism, in the Wilderness, in preaching, in working of Miracles, in his passion, on the mount, in the Garden, in his last supper, in commending his Spirit to God At all times,
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& in al places, that he might leaue vnto vs an example of the same. It followeth;
& in all places, that he might leave unto us an Exampl of the same. It follows;
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and to pray to the Almightie. and to pray to the Almighty.
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To those three former reasons which I brought, why wee must seeke and pray to God alone:
To those three former Reasons which I brought, why we must seek and pray to God alone:
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I added this as a fourth, because there is none so able to help vs as the Lord.
I added this as a fourth, Because there is none so able to help us as the Lord.
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He that putteth his trust in the Lord, shall be as mount Sion. He that putteth his trust in the Lord, shall be as mount Sion.
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If God bee on our side, who can be against vs? It is God that iustifieth, who condemneth? The Lord destroieth the counsaile of the Heathen, hee maketh their deuises to be of no effect. If God be on our side, who can be against us? It is God that Justifieth, who Condemneth? The Lord Destroyeth the counsel of the Heathen, he makes their devises to be of no Effect.
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Christ is the Angel of great counsaile, wisedome and vnderstanding, and there is no deuise against the Lord.
christ is the Angel of great counsel, Wisdom and understanding, and there is no devise against the Lord.
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The world (notwithstanding is come to that frame, that euery man hath gotten him a strange kind of beleef.
The world (notwithstanding is come to that frame, that every man hath got him a strange kind of belief.
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Some beleeue not the law but the prophets: some be perswaded in the supremacie, but not in the sacrament:
some believe not the law but the Prophets: Some be persuaded in the supremacy, but not in the sacrament:
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some in free will, but not in merit: some in inuocation vpon saints, but not in purgatorie;
Some in free will, but not in merit: Some in invocation upon Saints, but not in purgatory;
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some in pilgrimages and pardons, but not in Images: some like the doctrine wel enough, but not the preachers:
Some in Pilgrimages and Pardons, but not in Images: Some like the Doctrine well enough, but not the Preachers:
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the most beleeue little, yet many beleeue somwhat, few beleeue all:
the most believe little, yet many believe somewhat, few believe all:
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therefore to deale plainly, because plaine dealing is best, you must not beleeue by the halfes;
Therefore to deal plainly, Because plain dealing is best, you must not believe by the halves;
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I meane, you must not repose some trust in God, and some in Saints, but all in the Lorde.
I mean, you must not repose Some trust in God, and Some in Saints, but all in the Lord.
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The Gods of the Gentiles they haue mouthes and speake not, eyes and see not, eares and heare not, then what can be looked for at their hands? But the Lorde is strong and mightic, a mercifull God: The God's of the Gentiles they have mouths and speak not, eyes and see not, ears and hear not, then what can be looked for At their hands? But the Lord is strong and mightic, a merciful God:
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and therefore thorow the Scriptures, hee is called a Rocke, a Fortresse, a strong Tower, a Sheeld, a horne of saluation, a refuge, the Lorde of Hoastes, with other such like appellations, that we might bee assured, that our helpe and deliuerance commeth from the Lord.
and Therefore thorough the Scriptures, he is called a Rock, a Fortress, a strong Tower, a Shield, a horn of salvation, a refuge, the Lord of Hosts, with other such like appellations, that we might be assured, that our help and deliverance comes from the Lord.
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Puttest thou any trust in man, whose breath is in his nosthrils? Curssed is he that maketh man his strength, and flesh his arme.
Puttest thou any trust in man, whose breath is in his nostrils? Cursed is he that makes man his strength, and Flesh his arm.
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Surely Pharaoh, and all princes are a broken staffe, on which if a man leane, it will strike into his hande and pierce it, Surely Pharaoh, and all Princes Are a broken staff, on which if a man lean, it will strike into his hand and pierce it,
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and lay him groueling in the dust:
and lay him groveling in the dust:
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It is better therefore to trust in the Lorde, then to put anye confidence in Princes. It is better Therefore to trust in the Lord, then to put any confidence in Princes.
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Thinkest thou that Angels, or Saints, or Images, can helpe thee? O foolish and impious pietie, to attribute more vnto the Angels,
Thinkest thou that Angels, or Saints, or Images, can help thee? O foolish and impious piety, to attribute more unto the Angels,
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then they dare arrogate vnto themselues. The Angell in the Reuelation, forbiddeth Iohn to worship him.
then they Dare arrogate unto themselves. The Angel in the Revelation, forbiddeth John to worship him.
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As for the Image, we read, that to turne the glory of the incorruptible God, into the similitude of a corruptible creature, is idolatrie.
As for the Image, we read, that to turn the glory of the incorruptible God, into the similitude of a corruptible creature, is idolatry.
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Well may I then affirme with Moses, curssed be the Image and the Image maker. Well may I then affirm with Moses, cursed be the Image and the Image maker.
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The conclusion therefore of this point, is this, that we seeke the Lord and his strength euer more, that we pray vnto God in humilitie and sinceritie,
The conclusion Therefore of this point, is this, that we seek the Lord and his strength ever more, that we pray unto God in humility and sincerity,
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and in full assurance of faith continually: who without end is to be sought, because without end he is to be beloued.
and in full assurance of faith continually: who without end is to be sought, Because without end he is to be Beloved.
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The third thing contained in our dutie is, what effect this seeking and praying ought to worke in vs, comprehended in these wordes:
The third thing contained in our duty is, what Effect this seeking and praying ought to work in us, comprehended in these words:
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If thou be pure and vpright. If the clowdes bee full, they will powre foorth raine vpon the earth:If thou be pure and upright. If the Clouds be full, they will pour forth rain upon the earth:
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and vnpossible is it, that a man that seeketh after God and prayeth to the Almightie, should not bring foorth the fruites of a godly life;
and unpossible is it, that a man that seeks After God and Prayeth to the Almighty, should not bring forth the fruits of a godly life;
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for if the tree be good, the fruits cannot be bad:
for if the tree be good, the fruits cannot be bad:
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and if the head of the water be pure, it will send foorth pure waters into the Cesterns.
and if the head of the water be pure, it will send forth pure waters into the Cisterns.
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Wherefore as good motions are stirred vp by prayer, so must they be fostered by practise of life, according to that of the Apostle:
Wherefore as good motions Are stirred up by prayer, so must they be fostered by practice of life, according to that of the Apostle:
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Quenche not the spirit, nor greeue the holy one of God, by whom yee are sealed to the day of redemption. Quench not the Spirit, nor grieve the holy one of God, by whom ye Are sealed to the day of redemption.
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Hee quencheth dearely beloued the spirit, which being once lightened with the sparckles of faith, and felt Gods motions in his heart:
He quenches dearly Beloved the Spirit, which being once lightened with the sparkles of faith, and felt God's motions in his heart:
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dooth neglect to encrease the one to a flame, and the other to good workes in his lyfe,
doth neglect to increase the one to a flame, and the other to good works in his life,
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but with the dogs turneth to his vomit, and with the Sow that was washed, to her wallowing againe in the mire.
but with the Dogs turns to his vomit, and with the Sow that was washed, to her wallowing again in the mire.
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Therefore (beloued) loue and seeke the Lord, pray to the Almightie, be pure and vpright in conuersation, flie from sinne as from a serpent;
Therefore (Beloved) love and seek the Lord, pray to the Almighty, be pure and upright in Conversation, fly from sin as from a serpent;
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for if thou come neere, it will bite thee.
for if thou come near, it will bite thee.
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The teeth therof are as the teeth of a Lion, to slay the soules of men,
The teeth thereof Are as the teeth of a lion, to slay the Souls of men,
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& all iniquitie is as a two edged sword, the wounds that it giues cannot be healed.
& all iniquity is as a two edged sword, the wounds that it gives cannot be healed.
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I dare not scand as I would vpon these points, fearing tediousnes:
I Dare not scanned as I would upon these points, fearing tediousness:
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wherfore let this suffice for the former generall part, concerning the dutie we owe vnto God.
Wherefore let this suffice for the former general part, Concerning the duty we owe unto God.
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Now Gods promises for the performance hereof, yeeld vnto vs most plentifull matter of doctrine and consolation.
Now God's promises for the performance hereof, yield unto us most plentiful matter of Doctrine and consolation.
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First, of his iustice, that as hee will suffer no sinne vnpunished:
First, of his Justice, that as he will suffer no sin unpunished:
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so he will leaue no good worke vnrewarded, but giueth to euery seuerall action his seuerall hyre, & iust recompence of rewarde.
so he will leave no good work unrewarded, but gives to every several actium his several hire, & just recompense of reward.
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Shall the hower come, in which all that are in their graues shall heare a voyce, & come foorth:
Shall the hour come, in which all that Are in their graves shall hear a voice, & come forth:
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they that haue doone well, to the resurrection of life, they that haue done euill, to the resurrection of condemnation? Shall the Lorde search Ierusalem with Lanthorns? Shall all foule corners be swept,
they that have done well, to the resurrection of life, they that have done evil, to the resurrection of condemnation? Shall the Lord search Ierusalem with Lanthorns? Shall all foul corners be swept,
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and all pleits and wrinckles be vnfolded? Shall the sea, graue, death and hell, giue vp all that is in them? and shall all the dead (both great and small) stand before GOD,
and all pleits and wrinkles be unfolded? Shall the sea, graven, death and hell, give up all that is in them? and shall all the dead (both great and small) stand before GOD,
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when the bookes are opened? and shall euery man haue praise of God according vnto his deseruing? Shall wee then discerne betweene the vessels of honour and of wrath, betweene Sheepe and Goates, the iust and vniust? Finallie, shall there bee an infallible, generall,
when the books Are opened? and shall every man have praise of God according unto his deserving? Shall we then discern between the vessels of honour and of wrath, between Sheep and Goats, the just and unjust? Finally, shall there be an infallible, general,
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and incorrupt iudgement, wherein the booke of al our offences shall be laide wide open? Now God bee mercifull vnto vs:
and incorrupt judgement, wherein the book of all our offences shall be laid wide open? Now God be merciful unto us:
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bee fauourable O Lord, be fauourable. be favourable Oh Lord, be favourable.
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But to proceed, is it thy nature (O Lorde) to gather vp the wheat, and burne the tares;
But to proceed, is it thy nature (Oh Lord) to gather up the wheat, and burn the tares;
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to cut down all frutlesse trees, and cast them into the fire: yea, into a fierie furnace, that neuer shall bee quenched;
to Cut down all frutlesse trees, and cast them into the fire: yea, into a fiery furnace, that never shall be quenched;
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into an vtter darknesse, where is weeping, wayling, and gnashing of teeth; then bee fauourable O Lord, be fauourable.
into an utter darkness, where is weeping, wailing, and gnashing of teeth; then be favourable Oh Lord, be favourable.
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Dooth not the Lorde spare Dauid a king and a prophet, for murther? dooth he not spare the Sichemites for adultery;
Doth not the Lord spare David a King and a Prophet, for murder? doth he not spare the Sichemites for adultery;
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nor Absolon for treason? nor Saule for tyrannie? nor Elie for negligence? nor Achab, Ieroboam,
nor Absalom for treason? nor Saule for tyranny? nor Ely for negligence? nor Ahab, Jeroboam,
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nor Iezabell for crueltie? nor Herod, Nabuchadnezar, and Lucifer for pride; nor Paraoh for incredulitie:
nor Jezebel for cruelty? nor Herod, Nebuchadnezzar, and Lucifer for pride; nor Paraoh for incredulity:
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then be fauourable O Lord, bee fauourable to vs, in whom almost euery one of these sinnes do dwell & remaine.
then be favourable Oh Lord, be favourable to us, in whom almost every one of these Sins do dwell & remain.
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Did the Lord for corruption ouerflow the world with water? did he burne Sodome for her villanie? did he cast Adam and Eue out of Paradise,
Did the Lord for corruption overflow the world with water? did he burn Sodom for her villainy? did he cast Adam and Eue out of Paradise,
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for eating of the forbidden frute? did hee stone a poore wretch to death,
for eating of the forbidden fruit? did he stone a poor wretch to death,
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for gathering chips on the Sabaoth day? then be fauourable O Lord, be fauourable vnto vs. But dooth not the Lord spare the Cedar tree for his height? nor the Oake for his strength? nor the Poplar for his smoothnes? nor the Lawrell for his greennes? No verely, from the Cedar that is in Lybanon,
for gathering chips on the Sabaoth day? then be favourable Oh Lord, be favourable unto us But doth not the Lord spare the Cedar tree for his height? nor the Oak for his strength? nor the Poplar for his smoothness? nor the Laurel for his greens? No verily, from the Cedar that is in Lebanon,
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euen to thy Hysope that groweth out of the wall, yea, euery one that bringeth not forth good fruit, is hewen down and cast into the fire:
even to thy Hyssop that grows out of the wall, yea, every one that brings not forth good fruit, is hewn down and cast into the fire:
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it is a righteous thing with God, to render vengeance to those that disobey him, and to destroy such as haue forsaken the law by euerlasting perditiō.
it is a righteous thing with God, to render vengeance to those that disobey him, and to destroy such as have forsaken the law by everlasting perdition.
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Behold, the Lorde shall come in the great and latter day of iudgement, when none shall escape his iudgement seate, with clowds shall hee come,
Behold, the Lord shall come in the great and latter day of judgement, when none shall escape his judgement seat, with Clouds shall he come,
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and euery eye shall see him, euen they which pierced him thorow, shall also wayle before him, being summoned all to appeare moste fearefullye before his imperiall throne of Maiestie:
and every eye shall see him, even they which pierced him thorough, shall also wail before him, being summoned all to appear most fearfully before his imperial throne of Majesty:
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then be fauorable O Lord, be fauourable.
then be favourable Oh Lord, be favourable.
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Alas, with whateies shall we miserable sinners behold him, so gloriouslie sitting in his royall kingdom, with all his mighty and holy Angels,
Alas, with whateies shall we miserable Sinners behold him, so gloriously sitting in his royal Kingdom, with all his mighty and holy Angels,
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and whole number of Saints, sounding with the voice of the archangell, & trumpet of God:
and Whole number of Saints, sounding with the voice of the archangel, & trumpet of God:
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causing the heauens to passe away with a noyse, and the elements to melt like waxe,
causing the heavens to pass away with a noise, and the elements to melt like wax,
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and the earth to burne with the woorkes thereof? yea, with what eyes shall wee behold him,
and the earth to burn with the works thereof? yea, with what eyes shall we behold him,
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when we see the Sunne darkened, the Moone eclipsed, and the starres fall downe from heauen? But alas when he taketh the furbished blade into his hand,
when we see the Sun darkened, the Moon eclipsed, and the Stars fallen down from heaven? But alas when he Takes the furbished blade into his hand,
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when he is readie to throwe the fierie thunderbolts of his wrath, when hee summoneth before him the worme that neuer dyeth, the fire that neuer shall be quenched, to reuenge on the wicked:
when he is ready to throw the fiery thunderbolts of his wrath, when he summoneth before him the worm that never Dies, the fire that never shall be quenched, to revenge on the wicked:
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into what a plight are they then driuen? then leaue they off; be fauourable O Lord, be fauourable, and say to the hilles:
into what a plighted Are they then driven? then leave they off; be favourable Oh Lord, be favourable, and say to the hills:
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O ye mountaines, come and couer vs, O ye waters, come & ouerwhelme vs:
Oh you Mountains, come and cover us, Oh you waters, come & overwhelm us:
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wo, wo, wo, how great is this darknesse? The godly on the other side, are bathed in such streames of blisse,
woe, woe, woe, how great is this darkness? The godly on the other side, Are bathed in such streams of bliss,
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and aduaunced to such happines, as neither tongue can vtter, nor heart conceiue.
and advanced to such happiness, as neither tongue can utter, nor heart conceive.
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The second thing wee haue to note in his promises, is his mercie, which exceedeth all his workes.
The second thing we have to note in his promises, is his mercy, which exceeds all his works.
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For God, though he haue giuen a cursse of the lawe against sinners, yet seeing Christ for the penitent hath borne the cursse, wherby his iustice is not impaired:
For God, though he have given a curse of the law against Sinners, yet seeing christ for the penitent hath born the curse, whereby his Justice is not impaired:
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he is content to accept our weakenes as our strength, to recompence our imperfections with reward of greatest perfection,
he is content to accept our weakness as our strength, to recompense our imperfections with reward of greatest perfection,
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& that which we can performe but in small part, he is content to accept as whole:
& that which we can perform but in small part, he is content to accept as Whole:
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not for any desert of ours, but in the satisfaction of his sonne, who paid with the seale of his own blod, the ransome for our sins, he hath cancelled the hand writing that was against vs. Wherfore we are to pray vnto God, that whensoeuer our sins shal come in question before him:
not for any desert of ours, but in the satisfaction of his son, who paid with the seal of his own blood, the ransom for our Sins, he hath canceled the hand writing that was against us Wherefore we Are to pray unto God, that whensoever our Sins shall come in question before him:
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that he would looke vpō Christ Iesus, the true loking glas, in whō he shall find vs most pure & innocent,
that he would look upon christ Iesus, the true looking glass, in whom he shall find us most pure & innocent,
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& to shine most cleerly in the righteousnes which hee hath giuen vs by faith:
& to shine most clearly in the righteousness which he hath given us by faith:
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so that we appeare not in our owne righteousnes, but in the righteousnes of the lambe, who hauing taken away the sinnes of the world,
so that we appear not in our own righteousness, but in the righteousness of the lamb, who having taken away the Sins of the world,
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and hauing made vs as white as snow, though wee were as red as Crimson: saith, he will be mercifull to our iniquities, and wil remember our sinnes no more.
and having made us as white as snow, though we were as read as Crimson: Says, he will be merciful to our iniquities, and will Remember our Sins no more.
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Of him doe all the Prophets beare witnesse, that thorow his name, all that beleeue, shall receiue remission of theyr sinnes.
Of him doe all the prophets bear witness, that thorough his name, all that believe, shall receive remission of their Sins.
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Againe drinke yee all of this, for this is my bloud, which is shed for the remission of sinnes.
Again drink ye all of this, for this is my blood, which is shed for the remission of Sins.
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Christ gaue himselfe for our sinnes, that hee might deliuer vs from the cursse of the law,
christ gave himself for our Sins, that he might deliver us from the curse of the law,
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euen according to the will of his father.
even according to the will of his father.
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Christ bare our sinnes in his owne bodie on the tree, that we being deliuered from sin, might liue in righteousnes:
christ bore our Sins in his own body on the tree, that we being Delivered from since, might live in righteousness:
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by whose stripes we are healed, for we were as sheepe going astray, but are now returned to the shepheard and Bishop of our soules.
by whose stripes we Are healed, for we were as sheep going astray, but Are now returned to the shepherd and Bishop of our Souls.
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It is no more but beleeue, and be saued; beleeue and receiue remission;
It is no more but believe, and be saved; believe and receive remission;
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beleeue, and lay of thine owne righteousnes, and inuest thy selfe with the righteousnesse of the vnspotted Lambe.
believe, and lay of thine own righteousness, and invest thy self with the righteousness of the unspotted Lamb.
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Dauid was young, and after was old: yet in all his daies he neuer saw the righteous forsaken. Sometimes he scourgeth his children; but like a louing father:
David was young, and After was old: yet in all his days he never saw the righteous forsaken. Sometime he scourges his children; but like a loving father:
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hee layeth no more vpon them then they are able to beare; for hee afflicteth them for his own iustice, because they are sinners;
he Layeth no more upon them then they Are able to bear; for he afflicts them for his own Justice, Because they Are Sinners;
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for his wisedome, to exercise their faith; for his mercie, to cause them to repent:
for his Wisdom, to exercise their faith; for his mercy, to cause them to Repent:
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but this is the end of all, he helpeth them in their distresses, he reuengeth himselfe vpon his enemies,
but this is the end of all, he Helpeth them in their Distresses, he revenges himself upon his enemies,
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and giueth to his people rest and quietnes.
and gives to his people rest and quietness.
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O that we would therefore praise the Lord, and forget not all other his singular benefits:
O that we would Therefore praise the Lord, and forget not all other his singular benefits:
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O that we would confesse, that his mercie endureth for euer.
Oh that we would confess, that his mercy Endureth for ever.
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The third thing to note in his promises, is his bountifull kindnesse, in requiring so small a thing, with so great and liberall blessings:
The third thing to note in his promises, is his bountiful kindness, in requiring so small a thing, with so great and liberal blessings:
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and bindeth himselfe by obligation (as it were) that as sure as we perfome the one,
and binds himself by obligation (as it were) that as sure as we perfome the one,
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so hee will not faile to accomplish the other.
so he will not fail to accomplish the other.
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The fourth, is his patience and long suffering, which is not slacknesse, as some men account slacknesse:
The fourth, is his patience and long suffering, which is not slackness, as Some men account slackness:
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but is patience, because willinglie hee would haue no man to perish, but gladly would haue all men come to repentance.
but is patience, Because willingly he would have no man to perish, but gladly would have all men come to Repentance.
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He is content to stay our leysure, till we seeke and pray vnto him: and neuer smiteth, till there be no hope of redresse.
He is content to stay our leisure, till we seek and pray unto him: and never smites, till there be no hope of redress.
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The fist, is his loue, in that he is content to stirre vs vp to holy exercises,
The fist, is his love, in that he is content to stir us up to holy exercises,
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and puritie of life, and to allure vs with faire promises of aide, & prosperous encrease of all his blessings in this world.
and purity of life, and to allure us with fair promises of aid, & prosperous increase of all his blessings in this world.
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The particular examination of these blessings, would require a large discourse, then (fearing tediousnes) I dare presume to trouble yee withall:
The particular examination of these blessings, would require a large discourse, then (fearing tediousness) I Dare presume to trouble ye withal:
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wherefore a worde of ech, and so I end.
Wherefore a word of each, and so I end.
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Touching the first, where it is said, God will awake vp vnto thee, it is a greater benefit then the words import:
Touching the First, where it is said, God will awake up unto thee, it is a greater benefit then the words import:
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for it signifieth not onely that he will heare thee; but that he will also doo what thou desirest, and satisfie thy request.
for it signifies not only that he will hear thee; but that he will also do what thou Desirest, and satisfy thy request.
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As long as the sinner sleepeth, the Lord is said to bee a sleepe:
As long as the sinner Sleepeth, the Lord is said to be a sleep:
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but assoone as the sinner awaketh from sinne, God will arise (sayth Dauid) and his enemies shall bee scattered:
but As soon as the sinner awakes from sin, God will arise (say David) and his enemies shall be scattered:
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and they that hate him, shall flie before him, as the smoake vanisheth before the wind,
and they that hate him, shall fly before him, as the smoke Vanishes before the wind,
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and as the wax melteth against the fire, euen so shall the wicked perish at the presence of God.
and as the wax melts against the fire, even so shall the wicked perish At the presence of God.
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Wherfore, as Paul exhorted the Ephesians, so I exhort you: Awake thou that sleepest, stand vp from the dead, & Christ shal giue thee light :
Wherefore, as Paul exhorted the Ephesians, so I exhort you: Awake thou that Sleepest, stand up from the dead, & christ shall give thee Light:
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awake vnto God and God will awake vnto thee, & Christ euen the sonne of God, the bright morning star, shall giue thee the light of life.
awake unto God and God will awake unto thee, & christ even the son of God, the bright morning star, shall give thee the Light of life.
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In the second, he promiseth abundance of worldly blessings, in recompence of prayer, for it is said:
In the second, he promises abundance of worldly blessings, in recompense of prayer, for it is said:
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He will make the habitations of thy righteousnes prosperous: that is, the Lord will make peace within thy walles, and prosperitie within thy pallaces: He will make the habitations of thy righteousness prosperous: that is, the Lord will make peace within thy walls, and Prosperity within thy palaces:
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hee will commaund his blessings to bee with thee in thy store house, and in all thou settest thy hand vnto: he will command his blessings to be with thee in thy store house, and in all thou settest thy hand unto:
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he will open vnto thee his good treasures, euen the Heauens to giue raine on thy lande in due season.
he will open unto thee his good treasures, even the Heavens to give rain on thy land in due season.
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Thou shalt laye vp golde, as the dust, and the gold of Ophir, as the flint of the riuer:
Thou shalt say up gold, as the dust, and the gold of Ophir, as the flint of the river:
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thou shalt wash thy pathes with butter, and thy rockes shall powre out riuers of Oyle: thou shalt wash thy paths with butter, and thy Rocks shall pour out Rivers of Oil:
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thou shalt call saluation thy wall, and praise shall be in thy gates. Loe, thus shall the man be blessed that feareth God.
thou shalt call salvation thy wall, and praise shall be in thy gates. Lo, thus shall the man be blessed that fears God.
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Lastly, for being pure and vpright :
Lastly, for being pure and upright:
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hee will make thy latter end greatly encrease, and that thou maist the lesse mistrust his promise, hee will doe it,
he will make thy latter end greatly increase, and that thou Mayest the less mistrust his promise, he will do it,
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though thy beginning be but small.
though thy beginning be but small.
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Heere (brethren) ye see what a sea of matter is offered mee, wherevnto if I would commit my selfe, I might discourse vnto yee, what straunge euents (by Gods prouidence) haue happened in the world, what great Kings and Potentates haue been plucked downe from their thrones,
Here (brothers) you see what a sea of matter is offered me, whereunto if I would commit my self, I might discourse unto ye, what strange events (by God's providence) have happened in the world, what great Kings and Potentates have been plucked down from their thrones,
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and what contemptible persons in the eye of the world, haue beene aduanced to their roomes.
and what contemptible Persons in the eye of the world, have been advanced to their rooms.
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How Mardocheus a straunger was exalted into Hamons place:
How Mordecai a stranger was exalted into Hamons place:
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how Ioseph and Daniell, the one a bond-man in Egipt, the other a Captiue in Babilon, were made Princes in those kingdomes. how Ioseph and Daniell, the one a bondman in Egypt, the other a Captive in Babylon, were made Princes in those kingdoms.
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But because I will not ouermuch transgresse the bondes of modestie, or hold ye longer then in this place I haue beene accustomed:
But Because I will not overmuch transgress the bonds of modesty, or hold you longer then in this place I have been accustomed:
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onely remember what the Prophet saith;
only Remember what the Prophet Says;
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Hee raiseth the needy out of the dust, and lifteth the poore out of the mire, that he might set him with the Princes, He Raiseth the needy out of the dust, and lifts the poor out of the mire, that he might Set him with the Princes,
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euen with the princes of the world. even with the Princes of the world.
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Remember the example of Dauid, whome the Lord chose, and tooke from the Ewes great with young:
remember the Exampl of David, whom the Lord chosen, and took from the Ewes great with young:
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that hee might feede his people in Iaacob, and his inheritance in Israell.
that he might feed his people in Jacob, and his inheritance in Israel.
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Remember the example of Iob, how the Lord turned the captiuitie of Iob, as the riuers in the south,
remember the Exampl of Job, how the Lord turned the captivity of Job, as the Rivers in the south,
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how he blessed the last dayes of Iob more then the first, how he gaue him sheepe,
how he blessed the last days of Job more then the First, how he gave him sheep,
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and Camels, and Oxen, and shee Asses in more aboundance then hee had before;
and Camels, and Oxen, and she Asses in more abundance then he had before;
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howe hee encreased him with sonnes and daughters, euen to the fourth generation, so that hee dyed being olde and full of dayes. how he increased him with Sons and daughters, even to the fourth generation, so that he died being old and full of days.
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Remember euen our owne estate, for whome the Lorde hath doone great things already:
remember even our own estate, for whom the Lord hath done great things already:
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as created vs, and redeemed vs, and sanctified vs, and not long since delyuered vs from the gaplng iawes of those that sought to suck our bloud.
as created us, and redeemed us, and sanctified us, and not long since Delivered us from the gaplng Jaws of those that sought to suck our blood.
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Vppon some hee hath bestowed humilitye, whereby their mindes are adorned with vertue: honor vppon others, whereby their persons are inuested with maiestie:
Upon Some he hath bestowed humility, whereby their minds Are adorned with virtue: honour upon Others, whereby their Persons Are invested with majesty:
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vppon others comlinesse, whereby the other two are graced:
upon Others comeliness, whereby the other two Are graced:
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vppon others Orchards which they planted not, or at least to which they gaue no encrease:
upon Others Orchards which they planted not, or At least to which they gave no increase:
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vppon others, encrease of vertuous children, whereby their posteritie is preserued:
upon Others, increase of virtuous children, whereby their posterity is preserved:
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vppon others, the free passage of his word, which along time had beene obscured by ignoraunce, the mother of deuotion,
upon Others, the free passage of his word, which along time had been obscured by ignorance, the mother of devotion,
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as the shauelings call it, but vnder a stepdame of destruction as wee perceiue it:
as the shavelings call it, but under a stepdame of destruction as we perceive it:
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and though hee bestowe but some one or two of his blessings vppon vs, yet howe much are wee bounde for these blessings, to sing prayse,
and though he bestow but Some one or two of his blessings upon us, yet how much Are we bound for these blessings, to sing praise,
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and honour, and glorye, vnto him that sitteth vppon the throne, and vnto the Lambe for euer.
and honour, and glory, unto him that Sitteth upon the throne, and unto the Lamb for ever.
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But vppon whome hee hath bestowed all these blessings:
But upon whom he hath bestowed all these blessings:
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O howe strictlye by good cause are they bounde to magnifie the Lord, and to reioyce in God theyr Sauiour.
Oh how strictly by good cause Are they bound to magnify the Lord, and to rejoice in God their Saviour.
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Examine then your owne consciences, I beseech yee, whether GOD hath bestowed all these blessings vppon you,
Examine then your own Consciences, I beseech ye, whither GOD hath bestowed all these blessings upon you,
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or no, and if he haue:
or no, and if he have:
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O what great cause haue yee to come before his face with prayse, to sing lowd vnto him with Psalmes, to worship and to fall downe before him, to giue vnto the Lorde the glorie of his name, to bring an offering of thankes giuing,
Oh what great cause have ye to come before his face with praise, to sing loud unto him with Psalms, to worship and to fallen down before him, to give unto the Lord the glory of his name, to bring an offering of thanks giving,
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and to enter into his Courts with praise.
and to enter into his Courts with praise.
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And yet who knoweth, whether the Lord hath greater blessings for ye in store, yee may be sure hee will pull downe the mightie from their seat,
And yet who Knoweth, whither the Lord hath greater blessings for you in store, ye may be sure he will pull down the mighty from their seat,
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and exalt the humble and meeke, Surely, the Lorde dooth vse vertue as a meane to bring vs to honour,
and exalt the humble and meek, Surely, the Lord doth use virtue as a mean to bring us to honour,
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and whosoeuer you shall see endued with the vertues of this text, I meane, with seeking vnto God, with prayer and puritie of life:
and whosoever you shall see endued with the Virtues of this text, I mean, with seeking unto God, with prayer and purity of life:
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yee may bee sure there is a blessing reserued for him of the Lorde, yea, such a blessing,
ye may be sure there is a blessing reserved for him of the Lord, yea, such a blessing,
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as though his beginning be but small, yet his latter end shall greatlie encrease.
as though his beginning be but small, yet his latter end shall greatly increase.
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God encrease the loue of these things in our hearts, and make vs worthie of Christs blessings, which hee hath plentifully in store for vs:
God increase the love of these things in our hearts, and make us worthy of Christ blessings, which he hath plentifully in store for us:
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that after hee hath heaped temporall blessings vpon vs, hee would giue vs the blessing of all blessing,
that After he hath heaped temporal blessings upon us, he would give us the blessing of all blessing,
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euen the lyfe of the world to come. The time is spent, &c. let vs end with prayer, &c. FINIS.
even the life of the world to come. The time is spent, etc. let us end with prayer, etc. FINIS.
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MARIES CHOISE. LVKE. 10.38, 39, &c.
MARY'S CHOISE. LUKE. 10.38, 39, etc.
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38 Now it came to passe as they went, that he entered into a certaine towne,38 Now it Come to pass as they went, that he entered into a certain town,
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and a certaine woman named Martha, receiued him into her house.
and a certain woman nam Martha, received him into her house.
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39 And she had a sister called Marie, which also sate at Iesus feete, and heard his preaching.39 And she had a sister called marry, which also sat At Iesus feet, and herd his preaching.
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40 But Martha was combered about much seruing, and came to him, and said, Master, doest thou not care, that my sister hath left me to serue alone? bid her therefore, that she helpe me.40 But Martha was cumbered about much serving, and Come to him, and said, Master, dost thou not care, that my sister hath left me to serve alone? bid her Therefore, that she help me.
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41 And Iesus answered, and sayde vnto her, Martha, Martha, thou carest and art troubled about many things:41 And Iesus answered, and said unto her, Martha, Martha, thou Carest and art troubled about many things:
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42 But one thing is needfull, Marie hath chosen the good part, which shall not be taken awaie from her.42 But one thing is needful, Marry hath chosen the good part, which shall not be taken away from her.
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AS Christ had shewed himselfe louing vnto Lazarus and his sisters, in raysing him from the death of the body,
AS christ had showed himself loving unto Lazarus and his Sisters, in raising him from the death of the body,
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and then from the death of the soule:
and then from the death of the soul:
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so doe they heere shew their thankful minds to Christ againe, the one by receiuing him into hir house,
so do they Here show their thankful minds to christ again, the one by receiving him into his house,
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and the other by entertaining him into hir heart. As he was God hee was receiued of Mary:
and the other by entertaining him into his heart. As he was God he was received of Mary:
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as hee was man hee was receiued of Martha.
as he was man he was received of Martha.
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They both desired to entertaine our Sauiour as Iacob and Esau desired to please their aged father, but Mary made choise of the better part,
They both desired to entertain our Saviour as Iacob and Esau desired to please their aged father, but Mary made choice of the better part,
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and was preferred before hir sister, as Iacob sped soonest of most daintie Venison, and preuented his brother of the blessing.
and was preferred before his sister, as Iacob sped soonest of most dainty Venison, and prevented his brother of the blessing.
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And although the care of Martha in the entertaining of Christ be not to be misliked;
And although the care of Martha in the entertaining of christ be not to be misliked;
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yet Maries diligence in hearing his doctrine is of purpose preferred, to teach vs, that it is much better with Marie to studie in the worde, and first to seeke the kingdom of God,
yet Mary's diligence in hearing his Doctrine is of purpose preferred, to teach us, that it is much better with marry to study in the word, and First to seek the Kingdom of God,
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then with Martha to labour in the worlde, and to neglect that heauenly kingdom.
then with Martha to labour in the world, and to neglect that heavenly Kingdom.
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And yet notwithstanding, such is the corruption of this rustie age, that our greatest care is to prouide for this present life,
And yet notwithstanding, such is the corruption of this rusty age, that our greatest care is to provide for this present life,
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as the rich man, Luk. 12. that enlarged his barnes wherein to put his store for many yeares:
as the rich man, Luk. 12. that enlarged his Barns wherein to put his store for many Years:
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but we neuer or very late remember to prouide for the life to come, like that other rich man, Luk. 16. that neuer thought of heauen, till hee was tormented in the flames of hell.
but we never or very late Remember to provide for the life to come, like that other rich man, Luk. 16. that never Thought of heaven, till he was tormented in the flames of hell.
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In the 11. of Iohn, Christ is said to loue his whole familie; and heere he is said to come vnto them.
In the 11. of John, christ is said to love his Whole family; and Here he is said to come unto them.
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For whom he loueth he cannot choose but visit, like the friends of Iob that came to comfort him in his great aduersitie,
For whom he loves he cannot choose but visit, like the Friends of Job that Come to Comfort him in his great adversity,
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yea and the greater loue hee beareth vnto any, the oftner he will resort vnto them,
yea and the greater love he bears unto any, the oftener he will resort unto them,
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yea hee will come and dwell with them. Iohn. 14.23.
yea he will come and dwell with them. John. 14.23.
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Like Iacob that came downe into Egipt, to his beloued sonne Ioseph, and dwelt in Goshen.
Like Iacob that Come down into Egypt, to his Beloved son Ioseph, and dwelled in Goshen.
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But Christ is yet more kinde then Iacob was, for hee came not till he was sent for with horses and Chariots,
But christ is yet more kind then Iacob was, for he Come not till he was sent for with Horses and Chariots,
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but Christ came of his owne accord to this beloued familie. Thus dooth he alwayes preuent vs with his blessings:
but christ Come of his own accord to this Beloved family. Thus doth he always prevent us with his blessings:
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before hee was desired hee came into the world, hee called his Apostles before they came to him,
before he was desired he Come into the world, he called his Apostles before they Come to him,
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and before he was requested he came vnto this noble house.
and before he was requested he Come unto this noble house.
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O happy house that enterteyned such a guest, but thrise happie inhabitants to whome such a guest woulde vouchsafe to come!
O happy house that entertained such a guest, but thrice happy inhabitants to whom such a guest would vouchsafe to come!
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When hee came vnto the swinish Gadarenes, they desired him to depart out of their coasts, preferring their Swine aboue their Sauiour:
When he Come unto the swinish Gadarenes, they desired him to depart out of their coasts, preferring their Swine above their Saviour:
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but this godly family receiued him into their house, preferring their God before their golde, and the health of their soules, before their worldlye wealth. but this godly family received him into their house, preferring their God before their gold, and the health of their Souls, before their worldly wealth.
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They receiued him into their house, who had not a house wherein to put his head. They received him into their house, who had not a house wherein to put his head.
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Wherein their hospitalitie is commended, and shall certainely be rewarded at that dreadfull day: Wherein their hospitality is commended, and shall Certainly be rewarded At that dreadful day:
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for with this and such like works of mercie, the Lord shall answere the sentence of iudgement, which is to be denounced against the wicked, that neuer exercised those workes of mercie.
for with this and such like works of mercy, the Lord shall answer the sentence of judgement, which is to be denounced against the wicked, that never exercised those works of mercy.
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Let vs learne by their example to be harberous and giuen to hospitalitie, which is so often commended vnto vs in the Scripture,
Let us Learn by their Exampl to be harberous and given to hospitality, which is so often commended unto us in the Scripture,
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and shall bee so richly rewarded at the last day. Those godly Fathers Abraham and Lot, enterteyned Angels in the habite of strangers:
and shall be so richly rewarded At the last day. Those godly Father's Abraham and Lot, entertained Angels in the habit of Strangers:
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So wee may dayly entertaine Christ Iesus ▪ in the habite of a poore man, of a blinde man, of a lame man,
So we may daily entertain christ Iesus ▪ in the habit of a poor man, of a blind man, of a lame man,
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and whatsoeuer is doone vnto any of these that are his members, he accompteth and accepteth as doone vnto himselfe.
and whatsoever is done unto any of these that Are his members, he accompteth and Accepteth as done unto himself.
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Now as this vertue of hospitalitie is commendable in all sorts of men:
Now as this virtue of hospitality is commendable in all sorts of men:
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so is it more specially commended to the ministers, who are expressely commanded by the Apostle among other things, to bee giuen to hospitalitie.
so is it more specially commended to the Ministers, who Are expressly commanded by the Apostle among other things, to be given to hospitality.
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Vnto the Leuites in the time of the lawe, the Lorde appointed citties of refuge, to signifie that the Ministers house should bee the poore mans harbor, and his store their treasurie: Unto the Levites in the time of the law, the Lord appointed cities of refuge, to signify that the Ministers house should be the poor men harbour, and his store their treasury:
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but the true ministers of our dayes haue no citties of refuge for others, for they haue none for themselues:
but the true Ministers of our days have no cities of refuge for Others, for they have none for themselves:
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they haue not wherewith to releeue the wants of others, for they haue not to releeue theyr owne.
they have not wherewith to relieve the Wants of Others, for they have not to relieve their own.
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When Martha had thus enterteyned Christ as hee was man into hir house, Marie began to enterteine him as he was God into her heart, shee sat at his feete to heare his preaching,
When Martha had thus entertained christ as he was man into his house, Marry began to entertain him as he was God into her heart, she sat At his feet to hear his preaching,
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for no sooner was Christ come into the house, but that hee tooke occasion to teach and instruct the family,
for no sooner was christ come into the house, but that he took occasion to teach and instruct the family,
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and in steede of bodily food which they bestowed vppon him, to giue vnto them the foode of the soule.
and in steed of bodily food which they bestowed upon him, to give unto them the food of the soul.
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Thus dooth he alwayes shew himselfe a thankfull guest, into what house so euer hee entreth, he leaueth better things behind him then he findeth, hee loues not to be in Zacheus debt for his dinner, for insteed thereof he bringeth saluation to his house,
Thus doth he always show himself a thankful guest, into what house so ever he entereth, he Leaveth better things behind him then he finds, he loves not to be in Zacchaeus debt for his dinner, for instead thereof he brings salvation to his house,
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neither dooth hee leaue his supper vnpaide for heere, for insteed thereof hee bestoweth vppon them a heauenly sermon.
neither doth he leave his supper unpaid for Here, for instead thereof he bestoweth upon them a heavenly sermon.
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This should be the exercise of faithfull ministers when they are inuited to great feasts, that as they are called the salt of the earth, which serueth to season the meates to make them sauery,
This should be the exercise of faithful Ministers when they Are invited to great feasts, that as they Are called the salt of the earth, which serveth to season the Meats to make them savoury,
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and preserue them from putrifaction, so they should season the table talke with some godly conference, to minister grace vnto the hearers, Ephe. 4, 29. These sisters were godly women, and both earnest fauourers of Iesus Christ, and yet in the manner of their deuotion there is such difference, that the worldly affection of the one may in some sort be misliked, in respect of the godly exercise and practise of the other:
and preserve them from putrefaction, so they should season the table talk with Some godly conference, to minister grace unto the hearers, Ephes 4, 29. These Sisters were godly women, and both earnest favourers of Iesus christ, and yet in the manner of their devotion there is such difference, that the worldly affection of the one may in Some sort be misliked, in respect of the godly exercise and practice of the other:
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Martha is sore encumbred with much seruing, where a little seruice had beene sufficient:
Martha is soar encumbered with much serving, where a little service had been sufficient:
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But Marie is attentiue to heare the worde of God which neuer can be heard sufficiently.
But Marie is attentive to hear the word of God which never can be herd sufficiently.
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Marie sitteth to heare the word, as Christ vsed to sitte when he preached the word, to shew that the word is to bee preached and heard with a quiet minde. Marry Sitteth to hear the word, as christ used to sit when he preached the word, to show that the word is to be preached and herd with a quiet mind.
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In a still night euery voyce is heard, and when the body is quiet, the minde most commonly is quiet also. In a still night every voice is herd, and when the body is quiet, the mind most commonly is quiet also.
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But Martha is troubled with other affayres, and therefore vnfit to heare the word:
But Martha is troubled with other affairs, and Therefore unfit to hear the word:
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as the ground that is surcharged with stones, or ouergrowne with weedes and thornes, is vnfit to receiue the seed,
as the ground that is surcharged with stones, or overgrown with weeds and thorns, is unfit to receive the seed,
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or yeeld any fruite to him that tilleth it.
or yield any fruit to him that Tilleth it.
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As often therefore as wee come to heare the word of God, wee must not come with distracted mindes, wee must not trouble our selues with the cares of this lyfe, which (as our sauiour saith) are thornes to choake the worde, and to make it vnfruitfull.
As often Therefore as we come to hear the word of God, we must not come with distracted minds, we must not trouble our selves with the Cares of this life, which (as our Saviour Says) Are thorns to choke the word, and to make it unfruitful.
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For as Moses was vnfit to talke with God till he had put off his shooes, and the blind man vnfitte to come to Christ till hee had throwne away his cloake, For as Moses was unfit to talk with God till he had put off his shoes, and the blind man unfit to come to christ till he had thrown away his cloak,
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so we must thinke our selues vnfit to heare the word, and vnapt for euery heauenly exercise, til we haue put off our shoes, that is, our worldly cogitations and affections,
so we must think our selves unfit to hear the word, and unapt for every heavenly exercise, till we have put off our shoes, that is, our worldly cogitations and affections,
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and till we haue cast away our cloake, that is, all lets and impediments which might hinder vs from profiting in our profession.
and till we have cast away our cloak, that is, all lets and impediments which might hinder us from profiting in our profession.
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When our mindes are quiet, we are fitte to deale with heauenly matters, therefore the Doctors conferred sitting in the Temple:
When our minds Are quiet, we Are fit to deal with heavenly matters, Therefore the Doctors conferred sitting in the Temple:
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and God delighteth to deale with vs when wee are most priuate:
and God delights to deal with us when we Are most private:
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hee appeared to Abraham sitting in the doore of his Tent. The holy Ghost came downe vpon the Apostles, and filled all the house where they were sitting. he appeared to Abraham sitting in the door of his Tent. The holy Ghost Come down upon the Apostles, and filled all the house where they were sitting.
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The Eunuch sitting in his charret, was called and conuerted by Philips preaching.
The Eunuch sitting in his chariot, was called and converted by Philips preaching.
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Marie sat at Iesus feete, yet sat shee not sleeping as many sit at the Preachers feete,
Marie sat At Iesus feet, yet sat she not sleeping as many fit At the Preachers feet,
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but shee sate at Christ his feete and heard his worde.
but she sat At christ his feet and herd his word.
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As Paul was brought vp at the feete of Gamaleell, and was perfectly instructed in the law of the Fathers.
As Paul was brought up At the feet of Gamaleell, and was perfectly instructed in the law of the Father's.
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Hir humilitie is commended, in that she sat at Iesus feete, to shew that the word is to bee heard with all humilitie:
His humility is commended, in that she sat At Iesus feet, to show that the word is to be herd with all humility:
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hir diligence and earnestnes appeareth, in that shee would not depart to helpe hir sister, to signifie that the hearing of the word must be preferred before worldly businesse.
his diligence and earnestness appears, in that she would not depart to help his sister, to signify that the hearing of the word must be preferred before worldly business.
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Hir diligence and humilitie, serueth to condemne our negligence, and contempt of Christ and his word:
His diligence and humility, serveth to condemn our negligence, and contempt of christ and his word:
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we doo not sit at Christ his feete, nay we rather set Christ at our feet,
we do not fit At christ his feet, nay we rather Set christ At our feet,
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when wee are so negligent in hearing of his worde.
when we Are so negligent in hearing of his word.
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Wee are as slowe to come to the Church, as the Rauen was to come to the Arke,
we Are as slow to come to the Church, as the Raven was to come to the Ark,
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and as loth to spend any time in the seruice of God, as Pharao was loth to let the Israelites goe to serue the Lord.
and as loath to spend any time in the service of God, as Pharaoh was loath to let the Israelites go to serve the Lord.
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If a commoditie were to bee seene whereout some profit might arise, how carefull would wee be to procure it? what paines would wee take to get it? Absalon was not more desirous of a kingdome, then the rich men of our time are desirous of golden gaine.
If a commodity were to be seen whereout Some profit might arise, how careful would we be to procure it? what pains would we take to get it? Absalom was not more desirous of a Kingdom, then the rich men of our time Are desirous of golden gain.
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But if it bee a matter of coste or trouble, if they cannot heare the worde preached without some hinderance to their worldlye businesse,
But if it be a matter of cost or trouble, if they cannot hear the word preached without Some hindrance to their worldly business,
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and some extraordinarie charge to their pursse, then like the Gadarenes, they are content to take their leaue of Christ and his worde,
and Some extraordinary charge to their purse, then like the Gadarenes, they Are content to take their leave of christ and his word,
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and had rather loose that heauenly Pearle, then they would parte from their earthly pelfe.
and had rather lose that heavenly Pearl, then they would part from their earthly pelf.
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Thus in Christ wee haue the patterne of a good Pastor, and in Marie the patterne of a good hearer:
Thus in christ we have the pattern of a good Pastor, and in marry the pattern of a good hearer:
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Let Ministers learne by his example, to take all occasions to preach the word, to be instant in season and out of season,
Let Ministers Learn by his Exampl, to take all occasions to preach the word, to be instant in season and out of season,
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and let Christians learne by hir example, first to seeke the kingdome of God and his righteousnesse,
and let Christians Learn by his Exampl, First to seek the Kingdom of God and his righteousness,
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and then to prouide for the things of this lyfe.
and then to provide for the things of this life.
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While Marie was carefull for the foode of the soule, Martha was curious to prouide foode for the bodie, hir greatest care was to enterteyne Christ and to make him good cheere, to testifie hir thankfull minde vnto him that had doone so great things for them, hee had raysed hir brother Lazarus from death to life,
While Marie was careful for the food of the soul, Martha was curious to provide food for the body, his greatest care was to entertain christ and to make him good cheer, to testify his thankful mind unto him that had done so great things for them, he had raised his brother Lazarus from death to life,
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therefore hee was worthye to bee well enterteyned.
Therefore he was worthy to be well entertained.
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If Elias deserued to bee well dealt withall at the hande of his hostesse, whose sonne he had restored to life: If Elias deserved to be well dealt withal At the hand of his hostess, whose son he had restored to life:
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or Elysa deserued such enterteynement for hir sonnes reuiuing; or Elysa deserved such enterteynement for his Sons reviving;
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then surelie our Sauiour Christ was worthie to be welcome hither, where hee had raysed Lazarus out of his graue, wherein hee had lyne by the space of foure dayes before.
then surely our Saviour christ was worthy to be welcome hither, where he had raised Lazarus out of his graven, wherein he had line by the Molle of foure days before.
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It was well doone therefore of Martha to shewe hir thankefull minde vnto Christ, but it was not well doone at that time to shewe her selfe thankefull in that manner, it was then time to heare the worde: It was well done Therefore of Martha to show his thankful mind unto christ, but it was not well done At that time to show her self thankful in that manner, it was then time to hear the word:
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for at that time Christ preached the worde, it was no time for hir to spende that time in other affayres,
for At that time christ preached the word, it was no time for his to spend that time in other affairs,
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and to neglect the greatest affaire, the meanes of hir owne saluation.
and to neglect the greatest affair, the means of his own salvation.
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It was not vnlawfull for Martha to labour, no more then it was vnlawfull for Peter to sleepe,
It was not unlawful for Martha to labour, no more then it was unlawful for Peter to sleep,
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but when Christ was preaching, it was no time for hir to bee so busie in seruing, no more then it was time for Peter to sleepe when Christ willed him so earnestly to watch and praye.
but when christ was preaching, it was no time for his to be so busy in serving, no more then it was time for Peter to sleep when christ willed him so earnestly to watch and pray.
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When Christ preached out of Symons ship to the people that stoode vppon the shore, it was no time for Peter to play the Fisherman. When christ preached out of Symons ship to the people that stood upon the shore, it was no time for Peter to play the Fisherman.
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But when Christ had left speaking and commanded him to launch into the deepe, then it was time for Peter to let downe the net.
But when christ had left speaking and commanded him to launch into the deep, then it was time for Peter to let down the net.
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There is a time wherein we ought to labour in our vocation, and a time wherein we ought to heare the word,
There is a time wherein we ought to labour in our vocation, and a time wherein we ought to hear the word,
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and as we may not vtterly neglect our lawfull callings, to followe sermons, so must wee not bestow the Sabaoth which is consecrated to the seruice of God, in following the workes of our vocation.
and as we may not utterly neglect our lawful callings, to follow Sermons, so must we not bestow the Sabaoth which is consecrated to the service of God, in following the works of our vocation.
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All things haue their appointed time (saith the wise man) Eccle. 3. and euery thing is seemely in his conuenient season; All things have their appointed time (Says the wise man) Eccle. 3. and every thing is seemly in his convenient season;
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but when things are doone preposterously and out of order, there followeth confusion. Although Martha did not heare Christ, yet did she labour for Christ:
but when things Are done preposterously and out of order, there follows confusion. Although Martha did not hear christ, yet did she labour for christ:
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many in our dayes will neyther labour for Christ, nor heare of Christ, but as the Israelites were wearye of their iourney in the wildernesse, and lothed that heauenly Manna,
many in our days will neither labour for christ, nor hear of christ, but as the Israelites were weary of their journey in the Wilderness, and loathed that heavenly Manna,
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so these men are wearie of euery godly exercise, and are soone cloyed with the word of God.
so these men Are weary of every godly exercise, and Are soon cloyed with the word of God.
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The fiue foolish Virgins wasted their Oyle to no purpose, and while they went to buie, were excluded the marriage, The fiue foolish Virgins wasted their Oil to no purpose, and while they went to buy, were excluded the marriage,
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and these foolish men spende this time of grace vainely and wantonly, as though after this life there were no time of iustice and vengeance to be feared.
and these foolish men spend this time of grace vainly and wantonly, as though After this life there were no time of Justice and vengeance to be feared.
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The daye serueth for their pride or profit, the night is spent in sporte and pleasure,
The day serveth for their pride or profit, the night is spent in sport and pleasure,
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and no time is left to heare the worde. When wee are praying they are playing;
and no time is left to hear the word. When we Are praying they Are playing;
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when we are preaching they are eating and drinking, like the old world, that eate and dranke, that marryed wiues,
when we Are preaching they Are eating and drinking, like the old world, that eat and drank, that married wives,
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and gaue in mariage while Noah was preparing the Arke, for the sauing of his houshold.
and gave in marriage while Noah was preparing the Ark, for the Saving of his household.
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And as Baals Priests wounded themselues to serue their Idoll, so these men take dangerous courses,
And as Baal's Priests wounded themselves to serve their Idol, so these men take dangerous courses,
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and strangely trouble themselues to serue the diuell.
and strangely trouble themselves to serve the Devil.
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Nowe Martha findeth hir selfe agreeued, and begins to enuie hir sisters exercise, as Iosephs brethren enuyed him for his dreames,
Now Martha finds his self aggrieved, and begins to envy his Sisters exercise, as Joseph's brothers envied him for his dreams,
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and the sonnes of Ishai that disdained theyr brother Dauid for his forwardnesse in the combat with Goliath.
and the Sons of Jesse that disdained their brother David for his forwardness in the combat with Goliath.
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These two sisters, that in other things agreed so well togither, in this doo differ so much, that Christ must haue the hearing of the matter, and decide the controuersie; These two Sisters, that in other things agreed so well together, in this do differ so much, that christ must have the hearing of the matter, and decide the controversy;
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Martha plaieth the Plaintife and accuseth hir sister;
Martha playeth the Plaintiff and Accuseth his sister;
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Marye the defendant, answereth by hir Aduocate, and Christ himselfe that tooke vppon him the office of an Aduocate, is become the Iudge,
Mary the defendant, Answers by his Advocate, and christ himself that took upon him the office of an Advocate, is become the Judge,
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and giueth sentence on Maryes side;
and gives sentence on Maryes side;
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Martha complaineth of hir sisters slothfulnesse, and seemeth after a sorte to blame our Sauiour for winking at it, requiring him to see the matter redressed speedily.
Martha Complaineth of his Sisters slothfulness, and seems After a sort to blame our Saviour for winking At it, requiring him to see the matter Redressed speedily.
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But Christ first reprooueth Marthaes curiositie, and then excuseth, yea and commendeth Maries care.
But christ First Reproveth Martha's curiosity, and then excuseth, yea and commends Mary's care.
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In Martha it appeareth howe willing wee are to please our selues in our owne conceits,
In Martha it appears how willing we Are to please our selves in our own conceits,
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and how ready to conceiue amisse of others dooings, yea sometime to prefer our owne defects,
and how ready to conceive amiss of Others doings, yea sometime to prefer our own defects,
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before the perfections of other men. If Dauid chasten his soule with fasting, it shall bee turned to his reproofe;
before the perfections of other men. If David chasten his soul with fasting, it shall be turned to his reproof;
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if hee put on Sackcloth to testifie his contrition, they iest at him, and the drunkards make songs of him:
if he put on sackcloth to testify his contrition, they jest At him, and the drunkards make songs of him:
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if Iohn Baptist be temperate in his apparrell and dyet, they will say hee hath a diuell. if John Baptist be temperate in his apparel and diet, they will say he hath a Devil.
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If Paul answere discreetely for himselfe, he shall bee charged to bee mad with ouermuch learning; If Paul answer discreetly for himself, he shall be charged to be mad with overmuch learning;
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yea if our Sauiour Christ himselfe frequent the companie of sinners, to reclaime them from sinne, they will not sticke to call him a friend and companion of Publicans and sinners. yea if our Saviour christ himself frequent the company of Sinners, to reclaim them from sin, they will not stick to call him a friend and Companion of Publicans and Sinners.
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Among vs, if there be any that be more forward in religion then the rest,
Among us, if there be any that be more forward in Religion then the rest,
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and more diligent to heare the worde, as Marie was, there shall not want some or other to censure them at their pleasure,
and more diligent to hear the word, as Marie was, there shall not want Some or other to censure them At their pleasure,
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yea to finde faulte and to condemne them for so doing:
yea to find fault and to condemn them for so doing:
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yet are not the godly to bee discouraged herewith, or to desist from theyr godly exercises:
yet Are not the godly to be discouraged herewith, or to desist from their godly exercises:
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for as the Lorde answered for Mary when shee held hir peace; so the Lorde will defend their cause, and take their part against their aduersaries.
for as the Lord answered for Marry when she held his peace; so the Lord will defend their cause, and take their part against their Adversaries.
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The Lorde cannot abide to heare his seruants ill spoken off, but is alwayes ready to mainteine their right, and to answere for them.
The Lord cannot abide to hear his Servants ill spoken off, but is always ready to maintain their right, and to answer for them.
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He will not suffer Laban to speake an ill worde to his seruant Iacob. He will not suffer Laban to speak an ill word to his servant Iacob.
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And if Aaron and Myriam murmure against Moises, the Lorde will punish it with leprosie, what a comfortable thing is this to the godly, that the king of kings will take their parts,
And if Aaron and Miriam murmur against Moses, the Lord will Punish it with leprosy, what a comfortable thing is this to the godly, that the King of Kings will take their parts,
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and will not suffer them to susteyne any wrong.
and will not suffer them to sustain any wrong.
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Hee is a most sure and trustie friend, that will not abide his friend to bee backbited or ill spoken of,
He is a most sure and trusty friend, that will not abide his friend to be backbited or ill spoken of,
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but eyther hee will answere in their defence, or hee will finde some meanes to stop the mouthes,
but either he will answer in their defence, or he will find Some means to stop the mouths,
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and restraine the slanderous toungs of their enemies, as somtime he stopt Balaams passage, when hee went to curse his people,
and restrain the slanderous tongues of their enemies, as sometime he stopped Balaams passage, when he went to curse his people,
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and caused the dumbe beast to speake, and to reprooue the madnesse of the Prophet, rather then he woulde haue his people to bee curssed.
and caused the dumb beast to speak, and to reprove the madness of the Prophet, rather then he would have his people to be cursed.
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The repitition of Marthaes name, argueth the vehemencie and earnestnesse of this admonition. The repartition of Martha's name, argue the vehemency and earnestness of this admonition.
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The Lord is faine to be very earnest and importunate with vs, before hee can reclaime vs. So when God spake vnto Abraham, hee calleth him twise by name;
The Lord is feign to be very earnest and importunate with us, before he can reclaim us So when God spoke unto Abraham, he calls him twice by name;
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Christ called Peter thrise by name, Iohn. 21. to cause him make his three-fould confession, to make amends for his threefold deniall.
christ called Peter thrice by name, John. 21. to cause him make his threefold Confessi, to make amends for his threefold denial.
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And when the Lorde spake vnto Samuel, hee called him foure seuerall times by name before hee answered;
And when the Lord spoke unto Samuel, he called him foure several times by name before he answered;
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for such is the great mercie of GOD, that he is content to admonish vs often of our dutie,
for such is the great mercy of GOD, that he is content to admonish us often of our duty,
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and such is the dulnesse and peruersenesse of our crooked nature, that wee cannot bee gayned by the first admonition:
and such is the dulness and perverseness of our crooked nature, that we cannot be gained by the First admonition:
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but the Lord must call vs often and earnestly, before we will harken vnto him. There are two things in this speach of Christ to be obserued.
but the Lord must call us often and earnestly, before we will harken unto him. There Are two things in this speech of christ to be observed.
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The first is his modest reprehension, of Marthaes immoderate care: the other is, his friendly defence of Maries choise.
The First is his modest reprehension, of Martha's immoderate care: the other is, his friendly defence of Mary's choice.
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Though Martha was very carefull to entertaine Christ in the best manner, yet if he perceiue any thing in hir worthie of reprehension, he will not stick to tell hir of it:
Though Martha was very careful to entertain christ in the best manner, yet if he perceive any thing in his worthy of reprehension, he will not stick to tell his of it:
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he will not sooth hir in hir saying, nor smooth hir in hir owne conceit, for all the trouble and cost that she bestowes vpon him.
he will not sooth his in his saying, nor smooth his in his own conceit, for all the trouble and cost that she bestows upon him.
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If we be often inuited to some mans table, and kindely enterteyned, it would bee vnkindlye taken,
If we be often invited to Some men table, and kindly entertained, it would be unkindly taken,
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if wee should finde fault with any disorder, but forasmuch as all Christ his actions are the instructions of Christians,
if we should find fault with any disorder, but forasmuch as all christ his actions Are the instructions of Christians,
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therefore euery Christian, but especially Preachers, whome it more specially concerneth, must learne by this example how to behaue themselues,
Therefore every Christian, but especially Preachers, whom it more specially concerns, must Learn by this Exampl how to behave themselves,
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when they are inuited to great feasts: namely to speake their conscience freely when they see a fault.
when they Are invited to great feasts: namely to speak their conscience freely when they see a fault.
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The best requitall that wee can make for our good cheere, is to giue good counsell and wholsome admonition to them that inuite vs. When Christ dined with the Pharisey, Luke. 11. and was misliked for not washing before dinner, hee tooke occasion to reprooue their hypocrisie, their outward show of holinesse, which was the sinne of the Pharises:
The best requital that we can make for our good cheer, is to give good counsel and wholesome admonition to them that invite us When christ dined with the Pharisee, Luke. 11. and was misliked for not washing before dinner, he took occasion to reprove their hypocrisy, their outward show of holiness, which was the sin of the Pharisees:
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and at another time he noteth them, for preasing to the chiefe places at banquets, and sheweth what modestie is to bee obserued in sitting downe to meate,
and At Another time he notes them, for pressing to the chief places At banquets, and shows what modesty is to be observed in sitting down to meat,
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and what guests should be bidden to our table.
and what guests should be bidden to our table.
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So should Preachers behaue themselues towards those that inuite them to great feasts, where they see perhaps some fault or disorder, either in the Maister of the house,
So should Preachers behave themselves towards those that invite them to great feasts, where they see perhaps Some fault or disorder, either in the Master of the house,
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or in some other of the guests; to saye vnto them thus or otherwise, as the case requireth:
or in Some other of the guests; to say unto them thus or otherwise, as the case requires:
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I will warne you of one thing that will doo you good, that you would leaue your vsurie and extortion, your couetousnesse and oppression, that you would leaue your swearing and blaspheming the name of God, that you would forbeare to prophane the Lords Sabaoth, that you would leaue your pride and excesse in your dyet and apparrell:
I will warn you of one thing that will do you good, that you would leave your Usury and extortion, your covetousness and oppression, that you would leave your swearing and blaspheming the name of God, that you would forbear to profane the lords Sabaoth, that you would leave your pride and excess in your diet and apparel:
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that you would forbeare to speake ill of any behind their backes, or to beare any malice or hatred to any of your neighbors.
that you would forbear to speak ill of any behind their backs, or to bear any malice or hatred to any of your neighbours.
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These are the faults which are easie to be espyed almost in euery place, and these are the faultes which the faythfull minister of Christ Iesus should not leaue vnreprooued wheresoeuer he commeth, but as Elias tould Ahab of his Idolatrie,
These Are the Faults which Are easy to be espied almost in every place, and these Are the Faults which the faithful minister of christ Iesus should not leave unreproved wheresoever he comes, but as Elias told Ahab of his Idolatry,
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though hee were his king, and Iohn Baptist tould Herod of his adulterie, though he did many things for him, and heard him gladly:
though he were his King, and John Baptist told Herod of his adultery, though he did many things for him, and herd him gladly:
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so should the preacher reprooue the people for their notorious offences, notwithstanding some fauours and curtesies receiued from them.
so should the preacher reprove the people for their notorious offences, notwithstanding Some favours and courtesies received from them.
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If Christ had cause to finde faulte with Martha for hir too much diligence in his enterteinement, it seemes hee was not curious of his dyet,
If christ had cause to find fault with Martha for his too much diligence in his enterteinement, it seems he was not curious of his diet,
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but would haue beene content with simple cates:
but would have been content with simple cates:
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he was no delicate or daintie guest, hee did not affect or delight in sumptuous banquets,
he was no delicate or dainty guest, he did not affect or delight in sumptuous banquets,
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or costly fare, he rather requireth a religious heart, a constant faith, a willing mind to heare the word, with an earnest care to liue thereafter.
or costly fare, he rather requires a religious heart, a constant faith, a willing mind to hear the word, with an earnest care to live thereafter.
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These are the things wherin the Lorde delighteth, these are the iuncates which hee desireth, and which he preferreth before all earthly cheere.
These Are the things wherein the Lord delights, these Are the juncates which he Desires, and which he preferreth before all earthly cheer.
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Thus is Martha reprehended for hir curiositie:
Thus is Martha reprehended for his curiosity:
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now let vs see how Marie is excused and commended for hir godly care. One thing is necessary (saith Christ) and what is that one thing? euen to heare the word preached, which is the power of God to saluation, to euery one that beleeueth.
now let us see how Marie is excused and commended for his godly care. One thing is necessary (Says christ) and what is that one thing? even to hear the word preached, which is the power of God to salvation, to every one that Believeth.
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A man may better want all things then that one needful thing, and yet we desire all other things,
A man may better want all things then that one needful thing, and yet we desire all other things,
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and neglect that one thing which is so needfull. This one thing hath Marie chosen; and therefore hath chosen the better part.
and neglect that one thing which is so needful. This one thing hath Marie chosen; and Therefore hath chosen the better part.
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Marthaes part is good bicause it prouideth for this present life: but Maries part is better, bicause it leadeth to eternall life.
Martha's part is good Because it Provideth for this present life: but Mary's part is better, Because it leads to Eternal life.
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It is good to be occupyed about our calling, to get our liuing:
It is good to be ocupied about our calling, to get our living:
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but it is better to bee occupied in hearing the word, which is able to saue our soules.
but it is better to be occupied in hearing the word, which is able to save our Souls.
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As the head and the foot are both needfull in the body, so Marie and Martha are both needfull in a commonwealth:
As the head and the foot Are both needful in the body, so Marry and Martha Are both needful in a commonwealth:
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man hath two vocations, the one earthlye by his labour, the other heauenly by his prayer.
man hath two vocations, the one earthly by his labour, the other heavenly by his prayer.
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There is the actiue life, which consisteth in practising the affayres of this life, wherein man sheweth himselfe to bee like himselfe,
There is the active life, which Consisteth in practising the affairs of this life, wherein man shows himself to be like himself,
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and there is the contemplatiue life, which consisteth in the meditation of diuine and heauenly things, wherein man sheweth himselfe to bee like the Angels:
and there is the contemplative life, which Consisteth in the meditation of divine and heavenly things, wherein man shows himself to be like the Angels:
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for they which labour in their temporall vocations, do liue like men; but they which labour in spirituall matters, liue like Angels: When they heare the word; God speaketh vnto them:
for they which labour in their temporal vocations, do live like men; but they which labour in spiritual matters, live like Angels: When they hear the word; God speaks unto them:
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when they pray, they speake vnto God;
when they pray, they speak unto God;
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so that there is a continual conference betweene God and them, bicause they are continually exercised in hearing or praying.
so that there is a continual conference between God and them, Because they Are continually exercised in hearing or praying.
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Christ loued Martha for hir hospitalitie, as Isaac loued Esau for his Venison.
christ loved Martha for his hospitality, as Isaac loved Esau for his Venison.
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So did he loue Mary for hir diligence in hearing his word, as Rebecca loued Iacob for harkning to hir voice.
So did he love Marry for his diligence in hearing his word, as Rebecca loved Iacob for Harkening to his voice.
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A nursse which hath hir brest full of milke, doth loue the child that sucks it from hir: A nurse which hath his breast full of milk, does love the child that sucks it from his:
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and Christ which hath his brest full of heauenly milke, is glad when he hath children to suck the same.
and christ which hath his breast full of heavenly milk, is glad when he hath children to suck the same.
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Let vs therfore (as the Apostle willeth vs, 1. Pet. 2.1.2.) laying aside all maliciousnesse, Let us Therefore (as the Apostle wills us, 1. Pet. 2.1.2.) laying aside all maliciousness,
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and all guile, and dissimulation, and enuie, and all euill speaking, as new borne babes desire that sincere milke of the worde;
and all guile, and dissimulation, and envy, and all evil speaking, as new born babes desire that sincere milk of the word;
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that we may grow thereby to bee perfect men in Christ Iesus: let vs breath after the fountaine of liuing water, which springeth vp vnto eternall life,
that we may grow thereby to be perfect men in christ Iesus: let us breath After the fountain of living water, which springs up unto Eternal life,
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as the faintie Hart desireth the water brook to quench his thirst, and for as much as many things are so troublesome,
as the fainty Heart Desires the water brook to quench his thirst, and for as much as many things Are so troublesome,
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and one thing is so needefull, let vs seeke that one needfull thing, the end of all things,
and one thing is so needful, let us seek that one needful thing, the end of all things,
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euen to feare God and keepe his commandements, which we must learne by hearing the word of God, whereby faith (without the which it is impossible to please God) is begotten & nourished in the hearts of men.
even to Fear God and keep his Commandments, which we must Learn by hearing the word of God, whereby faith (without the which it is impossible to please God) is begotten & nourished in the hearts of men.
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This is that good part which Marie hath chosen, by so much better then hir sisters choise, This is that good part which Marie hath chosen, by so much better then his Sisters choice,
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bicause it concerneth a better life, and hath the fruition of this present life. Mary hath a double portion: She heard the word;
Because it concerns a better life, and hath the fruition of this present life. Mary hath a double portion: She herd the word;
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and eate of the meate, which hir sister dressed, for godlinesse hath the promise of this life, and eat of the meat, which his sister dressed, for godliness hath the promise of this life,
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& of the life to come.
& of the life to come.
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As for all other things, whether they be honors, promotions, pleasures, and what not, they serue onely for the maintenance of this present lyfe, which is so short, and subiect to mutabilitie:
As for all other things, whither they be honours, promotions, pleasures, and what not, they serve only for the maintenance of this present life, which is so short, and Subject to mUTABILITY:
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but the word of God is the foode of the soule, the bread of life, that immortall seede which bringeth foorth fruite vnto eternall life.
but the word of God is the food of the soul, the bred of life, that immortal seed which brings forth fruit unto Eternal life.
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Let the worde of God therefore be precious vnto vs, because it is so permanent, for heauen and earth must passe, but the worde of God endureth for euer.
Let the word of God Therefore be precious unto us, Because it is so permanent, for heaven and earth must pass, but the word of God Endureth for ever.
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If we make choise of any thing beside, it must be taken from vs, or we shal be taken from it:
If we make choice of any thing beside, it must be taken from us, or we shall be taken from it:
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but if we make choise of this one thing, it shall neuer bee taken from vs neither in this world nor in the world to come.
but if we make choice of this one thing, it shall never be taken from us neither in this world nor in the world to come.
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The Lord grant that wee be not only hearers but doers of the word, that it may be truly sayd of vs,
The Lord grant that we be not only hearers but doers of the word, that it may be truly said of us,
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as Christ said of his disciples, that heard his preaching, Behold my brother, my sister, and mother:
as christ said of his Disciples, that herd his preaching, Behold my brother, my sister, and mother:
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or as hee answered the woman that commended his carnall kindred; Blessed are they that heare the word of God, and keepe the same. FINIS. or as he answered the woman that commended his carnal kindred; Blessed Are they that hear the word of God, and keep the same. FINIS.
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